AN EXPOSITION OF THE EPISTLE of St paul to the Colossians, delivered in sundry Sermons, Preached by EDWARD ELTON Minister of Gods word at St Mary Magdalens Bermondsey near London. And now by him published intending the further good of his charge, and the profit of as many as shall please to read it. 1. Cor. 12.4. There are diuersityes of gifts, but the same spirit. 1 Cor. 12.7. The manifestation of the Spirit is given to every man to profit withall. LONDON Printed by Edward Griffin for Ralph Mab and are to be sold at his shop, at the sign of the Grey-hound, in Pauls-Church-yard. 1615. TO THE RIGHT worshipful his very good patron, ROWLAND TRAPS Esquire, the Author, wisheth all true happiness, both temporal and eternal in the Lord Iesus. COnsidering with myself( Right worshipful) how much I am bound to glorify GOD, to whom I owe myself, and al whatsoever I am, and that in special sort I am bound to seek the aduancement of his name in that holy calling and service, wherewith he hath honoured me,( the unworthiest of all other) in doing good to his Church, and especially to those over whom he hath set me, as a guide to direct and conduct in the way that leads to eternal bliss and glory; and considering withall mine own weakness and inability ( more then ordinary in other men) to answer that duty incumbent and lying vpon me; I haue been moved,( being thereunto often and earnestly importuned by many, by whose motion, the Lord seems to require it at my hands) to sand forth this part of my poor labours, to the view of all that shall please to look vpon it, and so to employ that talent the Lord hath trusted me withall, to the greatest advantage that I can, and to use the best means I am able, of furthering the good of Gods Church, and hereby in some measure, to make supply of that, which( through my known debility of body) is wanting in the discharge of my pastoral function. And howsoever these my poor labours bee not worthy the view of the learned and judicious, being simplo, plain, and popular, both for matter and manner, yet( I hope) they are sound, and without corruption, and will not bee unprofitable to the simplo, and honest hearted, who want those special endowments of learning, and depth of iudgement, and yet are desirous to bee informed in the mystery of godliness, to their saving comfort, and especially to those that are of my charge, whose profit in holy things, I chiefly tender, and to whom my labours are most familiar, and principally due. It grieves not me now again, to recommend to their eyes the things which heretofore haue been sent by their ears to their mindes, and( I hope) to their hearts; and though I cannot precisely say as the Apostle Peter did, I know that the time is at hand that I must lay down mine earthly tabernacle; yet that time being uncertain, and having had many times warning to bethink myself of my uncertain continuance in this life, having sometimes received the sentence of death in myself, that I should not trust in myself, but in God, 2 Cor. 1.9. who raiseth the dead; I think it meet, as long as I am in this tabernacle to stir them up by putting them in remembrance, and to endeavour that they may bee able to haue remembrance of these things after my departing. 2 Pet. 1.13.15 In the Epistles of the blessed Apostle Paul, and in this, written to the Colossians, most clearly and plainly men may see, and hear what the Lord saith to his Church, and what he requireth at the hands of all Christians, both for matter of faith, and of practise, and that both in general, and in particular duties: yet in reading this and other Scriptures, it is not safe to go alone,( unlearned and unstable souls pervert somethings in them to their own destruction) a guide( as the Eunuch confessed) is of necessary use. 2 Pet. 3.16. Act. 8.31. I haue therefore by these my poor labours, shewed myself willing to be helpful unto such as stand in need of direction, and want better guides; and I haue endeavoured to point out the way, whereby they may come to some measure of right understanding and saving knowledge of that holy and heavenly truth that is revealed in this divine Epistle, and my earnest desire is, that the readers whosoever, would bring to the reading of these my slender pains, humble and teachable hearts, and such as are pliable to the truth, and that they would lay aside all prejudicate and forestalled thoughts, and partial affections, E●hes. 4.15. and set themselves both to seek and to follow the truth in love. My method is not curious or hidden, but plain and open, and for the most part one and the same, the simplest reader endowed with any discretion, may observe that the coherence, and parts of the Text being laid forth, the sense and meaning of it is given( wherein I hope the Lord hath directed me, according to my desire, to find the right) and then doctrines are thence raised, which being cleared and confirmed, and occurrent doubts removed, such use and application is made, as my shallow brain conceived most properly, sorting and suiting to the subject matter in hand, the heads of doctrines and uses, are thorough out in the margin. Such as think my labours for their use, may please to use them, and finding good by them, let them bless God for it, and yield all praise and glory to him, to whom onely of right it belongs; and such as are otherwise conceited, I entreat to take my good meaning in good part, and to leave them to others, who like better of them, and myself to stand or fall to mine own Master, Rom. 14.4.10 before whose iudgement seat we must all one day appear. And now( right worshipful) since it pleased the Lord to make you the means of giuing me a comfortable access to my charge,( wherein I haue exercised my Ministry this ten yeeres, and upwards) howsoever in much weakness, yet the Lord vouchsafing strength, above, and beyond mine own expectation, and the conceit of others, for which( as I am ever bound to praise the name of the Lord) I do freely, and thankfully aclowledge your vndeserued love and favour towards me therein, and resting assuredly vpon the continuance of your wonted love and kindness to me ward, I make bold to shelter these my poor labours( being part of my pains taken in my charge) under your name and Patronage; I doubt not but as myself haue found you a kind and friendly patron, so these my labours coming unto you submissively( as they do) shall find your favourable countenance towards them, and you will bee pleased to vouchsafe them your best protection. Accept( I pray you) this poor mite I now tender unto you, in stead of some rich pledge of my unfeigned love and thankfulness. I do hearty wish, and earnestly desire of the Lord, that as you haue been the means( in some sort) of the being of these labours of mine, so they may return unto you in way of thankfulness, some spiritual good, which I hope, they shall, the Lord blessing your careful and frequent perusal of them. Thus being loathe to be tedious and troublesone unto you, I commend this silly present to your favourable acceptation, and yourself, to the gracious protection of the Lord, 1 Tim. 4.8. who grant you ever that grace that hath the promise, both of this life, and of that which is to come. So I pray, and will( God willing) not cease to pray for you. From Barmondsey near London, March the 6th. 1614. Your Worships to command in the Lord. EDWARD ELTON. A TABLE DIRECTING the Reader to the ready finding of the principal Doctrines handled in this book, set down in alphabetical order. A ASSurance of Gods favour, and peace of conscience together. pag. 23. Wee must be affencted as children towards God our Father. pag. 30. Strength to bear Affliction must be provided aforehand. p. 141 Wee must every way be provided to bear Affliction. p. 127. Great and long continued Afflictions are to be born with patience. p. 137. Our patient bearing of long continued Afflictions must be with contentment. p. 138 The good Angells excellent creatures. p. 207. The good Angells are as good Kings and Princes. p. 209. The Afflictions of the godly are measured. p. 342 The Afflictions of Christ his members are but as remnants in respect of his. p. 361 Our hearts must be affencted as occasion is offered from Gods Church. p. 472 We are to affect the truth, and to receive it in love of it p. 526 We are not to judge of any by the outward appearance. p. 659 What argument is most powerful to stir up to an holy and heavenly life. p. 782. What inordinate affection is, and the greatness of the sin. p 844 Fiery anger what it is, and the greatness of that sin. p. 896 Rash Anger not a venial sin. p. 900 Acting of filthiness in stage-plaies a fearful sin. p. 913 Abolishment of the corruption of nature, and of the fruits of it together. p. 934 An anabaptistical fancy confuted. p. 954 We are to be tenderly affencted towards the Afflicted. p. 982 We must put on a loving affection towards all, and express it. p. 988 Gods allowance and approbation of any thing, is to bee gathered from his will revealed. p. 1131 A Christian must bee able to answer being demanded, any thing that pertains to his christian profession. p. 1317 It is good to bee acquainted with the state of Gods children in Affliction. p. 1342 The same Afflictions befall diuers of Gods children. p. 1354 How a Minister may be admonished. p. 1440 How we are to be mindful of the Afflictions of our brethren. p. 1461 Wee are to profit by the Afflictions of others, and how. p. 1463 B How such as are inlawfully knit to gether by any common Bond are to bee affencted. pag. 81 The blood of Christ most precious. p. 242 The Bodies of Saints departed shall rise again. p. 244 The dead bodies of true believers still members of Christ. p. 247 Both the body& blood of Christ the price of redemption. p. 301 Christ his Body broken, and blood shed, the object of our Faith. p. 303 True believers may certainly look for salvation. p. 317 True believers must live by faith in Christ, and how. p. 498. 499 True believers haue sufficiency to salvation in Christ. p. 556. The perfection of true believers in this life is in Christ. p. 558 baptism succeeds Circumcision by the institution of Christ. p. 585 baptism is effectual throughout the whole life of them that are truly Baptized. p. 586 By inward baptism we are partakers of the merit and power of Christ his death, burial and resurrection. p. 588 How nearly wee are united to Christ by baptism. p. 591 baptism seals up Gods grace only in true believers. p. 595 boldness and presumption comes from the pride of a carnal mind p. 705 Rigorous dealing with the body is a vain show of wisdom. p. 772 How true believers ought to carry themselves. p. 975 What doth most beautify Christians. p. 979 How true believers must carry themselves amongst the wicked and towards them. p. 1287 Books of Scripture do indifferently belong to all Christians pag. 1429 C Consent in true doctrine an excellent thing. p. 16 Christ our saviour must also bee our Lord. p. 40 In every Calling men are to bee faithful. p. 85 Christ his Godhead the ground of our redemption. p. 183 Christ his eternal generation unspeakable. p. 191 Christ is most dearly beloved of his Father. p. 192 The work of creation plainly proves the Godhead. p. 195 Christ must be known not onely as our creator, but as our redeemer& sanctifier also. p. 198 The work of Creation great and general, yet not confused. p. 200 Christ could haue made the meanest creature most glorious. pa. 202 Gods children most dear to him. p. 280 Men may be changed in their spiritual condition. p. 287 The calling of men to life everlasting, not universal. p. 369 Men are to be diligent in their particular Callings. p. 401 Comfort of mens hearts to be aimed at in all ministerial actions. p. 428. 1345 Who most fit to receive comfort by Gods ordinances. p. 431 Comfort to the godly in seeing others religious. p 475 Church government being defective what it must work in the godly. p. 477 Christ Iesus the proper object of Faith pag. 46 p. 488 Christ must be taught and received as a perfect saviour. p. 496 Men may seem to walk in Christ and yet not be rooted and built in him. p. 502 Christ gives both sap and safety to his members. p. 505 every corruption both of life and doctrine is to be renounced because it is not after Christ. p. 541. Christ is true God and he is God of himself. p. 546 p. 312 Christ his two natures are really distinct. p. 549 Christ his Godhead& Manhood are conjoined and make one perfect mediator. p. 550 Christ his God-head is personally united to his manhood. pag. 552 Whole Christ God and man is Lord over the Angells. p. 560. Circumcision of the hart is onely the work of Gods hand. p. 568 Corruption of nature hath a real being and is exceeding great. p. 576 Corruption of nature comes by propagation. p. 579 Christ descended into the state of the dead. p. 603 Gods chosen before conversion differ not from the reprobate in regard of bondage under sin. p. 609. p. 878 Christ hath both paid the debt of Gods chosen, and canceled the bands. p. 633 All significant ceremonies of Moses Law are abolished. 677 The Ceremonies of Moses Law were empty shadows of Christ and his benefits. p 679 Christ and his Church are as the head and body. p. 226. p. 715 Christ is the onely head of the universal Church. p. 225. p. 719 every mans calling by which he hath relation to Christ ought to be as a joint to convey grace to others. p. 727 Curiosity of false reachers. p. 747 Difference of mens Commandements. p. 798 What evil concupiscence is, and the greatness of that sin. p. 845 covetousness, what it is. p. 854 The greatness of the sin of covetousness, and the ground of it. p. 856 The effects of covetousness. p. 857 True believers must bee conformable one to another,& wherein. p. 891 Cursing of others a foul sin. p. 908 Corruption of nature no babe. p. 932 Christ all sufficient to them that are renewed according to Gods image. p. 965 The most holy haue need of Christ. p. 968 Wee must carry ourselves well in special duties. p. 1097 Childrens duty to their parents handled. p. 1119. 1120 Children are to obey both Father and Mother. p. 1125 How the obedience of Children to vnbeleeuing parents is pleasing to God. p. 1129 Particular Churches may desire to know the state one of another. p. 1341 True Comfort is delivered ordinarily out of the word of God by the ministers of the Gospel p. 1346 What is a special comfort to the Ministers of the Gospel. p. 1377 Wee are so to carry ourselves in our particular Callings as wee may justly gain love from others. p. 1414 In every lawful calling what men must remember. p. 1453 Gods children must bee far from carnal confidence in time of affliction. p. 1460 D deliverance from the state of corruption goes before setting into the state of grace. 152 deliverance from under natural bondage an hard thing. p. 153 How far forth men that are drawn out of the state of corruption are delivered from sin. p. 154 Gods elect are delivered from the power of sin and set into the state of grace. p. 156 Things created are truly distinguished into visible and invisible p. 205 Doubling of speech in Scripture requires doubling of our attention. p. 211 Out of Death comes life to Gods chosen. p. 237 general Doctrines must be applied particularly. p. 284 What the true Doctrine of the gospel is. p. 328 Distraction of mens hearts what it brings forth. p. 433 The body and mind bee far disjoined and how. p. 469 Doctrines merely invented by men, spoil such as do embrace them. p. 533 Difference between justification and sanctification. p. 582 Christ his death onely removed the rigour and curse of the Law from Gods chosen. p. 637 The devill is stripped of all his power against Gods chosen by Christ his death. p. 643 The devill is still powerful over the wicked. p. 648 Christ shamed the devill by his death. p. 651 The devill openly ashamed. p. 653 The devill fully conquered. page. 655 Death sets men free from mens laws. p. 737 Good duties done pleasing to men, may bee done with an hypocritical heart. p. 1158 Conscionable doing of good duties gives assurance to true believers of eternal life. p. 1175 How the Doctrine of the word must be laid open. p 1282 All manner of dealing with the wicked not to be avoyded. pag. 1291 E Onely Gods Elect redeemed by Christ. p. 168 Gods Elect yet uncalled, beloved of God. p. 288 Encouragement against aduersaries of the truth necessary. pag. 430 Fundamental errors are dangerous to fall into. p. 687 Exhortation must be added to teaching. p. 780 Exhortation needful to the most holy. p. 974 Gods eternal Election hath holinesse ever following it. p 977 Wee are to esteem others better then ourselves. page. 991 Wee are to edify one another in time of our mirth. p. 1063 eternal life a reward of mercy not of merit. p. 1181 The Excellency of the gospel appears in the sufferings of true professors. p. 1269 F All in Christ haue Faith like precious to the Apostles Faith. p. 20 Faith in Christ for remission of sins brings forth love to God and men. p. 44 Faith never mentioned in Scripture in any but in Christ and in God. p. 45 fruitfulness in good works what it brings forth. p. 121 Onely such come to partake of glory in heaven as are made fit for it in this life: p. 142 Wee must first bee grounded in Faith, and then established in it p. 311 Our hearts must be built on Faith as a Foundation. p. 313 forgetfulness of Doctrine heard, brings a declining in Grace. p. 325 Sound Faith and good life ever go together. p. 482 True Faith hath a sound and solid being. p. 483 What solid Faith is. p. 484 True Faith is a receiving of Christ and all his benefits. p. 495 How it may be known that Faith is well rooted in Christ before trouble come vpon vs. p. 503 True faith hath relation to the word preached. p. 510 True Faith uniting us in Christ is wrought by the powerful hand of God. p. 596 forgiveness of sins goes before spiritual life of grace. pag. 615 forgiveness of sins is merely of Gods grace. p. 616 Cautions observable in keeping a fast. p. 667 How the Church may appoint& observe festival daies. p. 671 Flesh in Scripture sometimes signifies the corruption of the chief faculties of the soul. p. 712 corporal Food and the actions about it pass away with the time. p. 753 Men may deal hardly with the flesh, and yet therein be carnal. p. 774 It is a fault to satisfy the lust of the flesh. p. 775 Fellowship with Christ in his death makes us as dead men in love to earthly things. p. 802 What fornication is, and the greatness of that sin. p. 843 Fornication not a thing indifferent. p. 848 every one hath need sometimes to be forborn. p. 1004 When we are to forgive our brethren. p. 1009 We must freely forgive one another. p. 1014 Mens faults after true repentance are to be forgotten. p 1333 What family is as a little visible Church. p. 1424 Gods free favour in Christ chiefly to be sought after. p. 1464 G God brings his purpose to pass for the good of his children though they bee repugnant. pag. 9 Gods grace the chief good thing pag. 22 One Grace well used brings forth another. p. 32 The gospel is offered& brought home to men. p. 67 The gospel is indifferently offered to all sorts of men. p 70 The force of the gospel where the Lord works by it. p. 72 How we may with comfort think and speak of the working of the gospel. p. 74 Feeling knowledge of the comfort of the gospel, how powerful. p. 75 Gods goodness to us, must proportion out our obedience to him. p. 110 Grace received must appear in the fruits of it p. 119 Gods grace in the work of redemption ought to be magnified. p. 137 Gods elect delivered from sin, and set into the state of Grace are still under government. pag. 159 Who are under Gods special government. p. 162 Gods glory the highest end of all our actions. p. 213. 254 Al creatures must be used to Gods glory. p. 216 fullness of Grace onely in Christ p. 259. We must continue in goodness begun p. 308 In good things enjoyed, the giver must bee acknowledged. pag. 357 The gospel truly preached no empty word. p. 361 No easy matter truly to beleeue the gospel. p. 365 The gospel the eternal word of God p. 368 The gospel yields more excellent contentments then are in the world p. 379 The gospel makes the professors of it most glorious. p. 381 The gospel not revealed for merits foreseen p 383 Wee must grow in grace as wee grow in yeeres. p. 492 The ground of all sufficiency in Christ is his Godhead. p. 544 Christ got glory by his ignominious death. p. 657 The beginning and increase of grace is from Christ. p. 731 Christ as God and man rules in fullness of glory in heaven. pa. 785 Christ in his manhood personally united to his Godhead, enjoys unspeakable glory in heaven. p. 786 The glory of true believers shall not be accomplished till the second coming of Christ. pag. 821 The glory of Christ and of his members go together. p. 823 Gods mercy and iustice comfortable to true believers. p. 1189 God will judge every one justly. p. 1195 God only gives ability and liberty of speech p. 1255 Our speech must be seasoned with grace. p. 1305 Our speech must be a manifestation of grace, and fit to work grace p. 1311 custom of speaking graciously, what it brings forth. p. 1314 We must do something together with others that may further the gospel. p. 1370 How men of meaner gifts, are sometimes helpful to men of greater gifts and graces. pag. 1378 civil gouernours are to consider the weight of their office. p. 1442 Gods free grace all in all in the matter of salvation. p. 1468 H True Christian Hope must bee a resemblance of life eternal. p. 52 The happiness of true believers is not in present possession, but in reversion p. 59 Why heaven is shadowed out by light p. 150 Holinesse truly begun in any shall be perfected p. 305 The Hope of true believers shall be assaulted. p. 319 Hope of salvation wrought onely by the doctrine of the gospel. p. 323 Who may truly hope for salvation. p. 388 Perfection of holinesse not attained in this life. p. 397 Wee must endeavour after that holinesse that is found in heaven p. 781 happiness prepared for true believers in heaven is hide from the eye of the world. p. 800 Perfection of happiness and holinesse is in part hide from true believers themselves p. 803 Christ now in heaven is hide from the bodily eyes of all men. pag. 804 The happiness of true believers is laid up in the grace, mercy, and power of God. p. 808 The happiness of true believers shall one day be seen of men& Angels p 818 Hope of glory and mortification of sin must go together. pag. 828. Inherent holinesse a glorious vesture p. 939 Inherent holinesse was once in man before. p. 943 Where true humility is seated. pag. 992 Husbands must use their power over their wives well. p. 1107 The duty of husbands to their wives handled. p. 1110. 1111, &c. The hard dealing of the husband with the wife cannot stand with love to his wife. p. 1115 God vouchsafes titles of honour to his children, even in this world. p. 1361 Dissembling hypocrites cannot deceive the Lord. p. 1415 Men are to bee honoured more or less, as they honour God. pag. 1412 I Religious invocation belongs only to God. p. 33 The beginning and increase of illumination, the free gift of God p. 96 God doth truly and really impute Christ his righteousness to such as are justified. p. 141 Our justification in Gods sight, not only by the death of Christ. p. 275 The Lord Iesus acknowledgeth his members in distress. p. 349 Ignorance of the gospel in them that be of yeeres, how fearful p. 371 An increase must be added to the doctrine of every grace, in respect of our particular measure and use of that grace. p. 513 means of increase. p. 514 We ought to use all good means of increasing in faith and spiritual graces. p. 517 every true member of Christ increaseth in grace p 732 The time of Christ his coming to iudgement uncertain. p. 812 Christ shal certainly come to judge the world in great glory. p. 817 sin of infirmity, what it is. pag. 853 Idolatry in respect of base things then Saints or Angels. p 862 Illumination of mind is the first thing that is wrought in them that are truly renewed according to Gods image. p. 944 wherein Gods image in man standeth. p. 948 Wherein we are to imitate Christ and wherein not. p. 1011. 1012 inferiors are first to be informed in their duties when we haue to deal with persons of several conditions. p. 1099 Such as bear Gods image are to judge without respect of persons. p. 1200 The name ( Iesus) may not bee given to a child at his baptism. p. 1359 It is an honour to the believing Iewes, that they are of the race of the Iewes. p. 1364 K Knowledge of life eternal is by hearing. p. 64 Knowledge of salvation comes by the doctrine of the gospel. pag. 63 Knowledge of salvation how it is ordinarily wrought. p. 77 True believers haue their want of knowledge of the will of God. p. 98 A small measure of knowledge not sufficient to guide us in the way to salvation p. 100 We are to increase in saving knowledge p. 122 saving knowledge of Christ, and knowledge of Gods infinite wisdom, iustice, and mercy go together. p. 184 True knowledge of the gospel is more then knowledge of the truth of it. p. 377 spiritual knowledge, the general nature of faith. p 439 True faith a distinct and infallible knowledge. p. 441 saving faith a knowledge of God revealed in the gospel. p. 443 Wee must know God one in essence, and distinguished in three persons. p. 446 saving knowledge treasured up in Christ. p. 449 saving knowledge found in Christ most precious. p 451 The excellency of saving knowledge not known to every one p 454 Sound knowledge of the truth an excellent preservative against delusions of seducers. p. 4●7 To the knowledge of Christ, and his benefits, true apprehension and application must be joined and how we may know that we do so. p. 486 Sanctified knowledge ever joined with further holinesse. p. 933 certain knowledge of the truth of an argument how forcible. p. 1221 It is an honour to bee of the kindred of the godly. p. 1356 An excellent thing when men join together in advancing Gods kingdom. p. 1368 L To whom sanctified love must be expressed in the fruits of it. pag. 48 Steadfast looking into heaven keeps true believers constant in Religion. p 54 True believers holding communion with the Saints, may certainly look for life and glory in heaven. p 55 True believers love one another unseen. pag. 89. p. 1419 Life and glory in heaven is freely given to Gods elect. p. 146 When Christ is our Lord. p. 239 The light of the gospel whom it doth enlighten. p. 374 We may speak of our christian love that wee bear to others. p. 414 It is good to take notice of the love of public persons towards us p. 416 love joins true believers most nearly together p. 436 joining together in love, and in the same true faith must go together. p. 438 The greatest knowledge in human learning is not able to yield true saving comfort. pag. 530 How the ceremonial Lawe of Moses is in some case pernicious to Gods people. p 536 Christian liberty in the use of meate and drink. p. 665 Christian liberty in the obseru●on of daies. 669 eternal life is set before us as a prise p 691 An heavenly life must be diligently sought after. p. 785 Christ our head and saviour is Lord of all things. p. 788 Christ is the life of all that look for his appearance to their comfort. p. 814 Inward lust of the heart infecteth the body with sin p. 837 Inward lust of uncleanness is to be subdued. p. 852 The life of natural corruption makes men walk in sin. pa. 883 What lying is. p. 915 The greatness of the sin of lying. p. 916 All kind of lying evil. p. 920 For one Christian to lye for another is most odious. p. 924 Who are most like to God. p. 950 Christian love to our brethren not in us by nature. p. 1017 The excellency of love above other graces. p. 1018 love of out brethren a precious fruit of faith. p. 1019 love must cloath every grace, virtue, and duty that passeth from man to man. p. 1020 christian love knits together all Christian graces, virtues, and duties p. 1022 True Christian love not perfect in itself. p. 1025 love doth not justify in Gods sight. p 1028 We are to love most entirely the Saints& children of God. p. 1328 M●n are to love one another more tenderly even in natural and civil respects. p 1337 Letters of commendation may be given to men and how. p. 1357 M We must pray to God in the mediation of Christ onely. p. 37 A Minister faithfully discharging king his duty, the people reap the good by it. p. 82 A Ministers chief ornament is faithfulness in discharge of his duty. pag. 84.& p. 1331 actual members of Christ are under him in special manner. pag. 229 The members of Christ ought to be of one heart. p 234 every true member of the Church hath beginning of spiritual life from the cross of Christ p. 240 every mans measure of gifts appointed by the Lord. p. 256 fullness of merit in Christ. p. 262 Gods mercy and our misery are to be thought on together. p. 293 The mind the fountain of sin p. 295 The ministe●y of the word is properly for the good of Gods Church. p 351 The Minister of the gospel Gods steward. p 355 Who ought to undertake the office of a Minister. p. 357 God worketh mightily by weak means of grace. p. 410 True members of Christ are fruitful branches. p. 507 The moral Law is both a bond of obedience, and of conviction also, unless there bee a freedom from it by Christ. p. 625 Christ hath taken away the rigour and curse of the moral Lawe from Gods chosen. p. 628 Ministers may charge their doctrine vpon mens consciences. p. 661 Reasons proving Christ his mediation alone. p 697 The members of Christ are of him others are onely from him. pag. 718 every member of Christ receives virtue from him. p. 712 Members of the mystical body of Christ are nearly knit together. 714 Wee must mind and affect heavenly things. p. 790 Things heavenly and things earthly cannot bee minded together. p. 795 What mortification of sin is. p. 830 sinful lusts, motions, and affections not mortified, are most dear to men. p 834 sinful motions of the heart are ugly in that they are earthly. p. 839 means that serve to mortify fornications and sins of that kind. p. 845 means serving to mortify covetousness. p. 858 We must go from one degree of mortification to another. pag. 889 What maliciousness is, and the greatness of that sin. p. 897 means serving to mortify wrath, anger, and maliciousness. pag. 897 means serving to put away euillspeaking. p. 906 means serving to mortify the sin of filthy speaking. p. 912 The mouth must not utter the filthiness of the heart. p. 914 means serving to mortify the sin of lying p. 918 Our mercies must bee diuers and often repeated. p. 987 How far we are to bee of meek spirits p. 982 Wherein we are to manifest meekness p. 1002.& p. 1005 The use of musical instruments proved. p. 1075 Masters haue no authority over the souls of their seruants. pag. 1151 The duty of masters towards their seruants handled. p. 1205 1206. &c. What is absolutely needful for the Lords Minister. p. 1253 The Messengers good qualities commonly make the message more welcome. p. 1324 Ordinary Ministers truly called fellow-servants with the Apostles. p. 1332 The Minister of the gospel in special manner the seruant of Christ p. 1382 A Minister must carefully consider his ministry. p. 1441 A Minister of the gospel must execute all and every part of his office. p. 1446 An effectual argument to stir up a Minister of the gospel to a careful and comfortable performance of his duty. pag. 1450 N Men in their natural state are dead in sin. p. 605 By Nature men are prove to vile and monstrous sins. page.. 853 mere natural men hold on a purposed course in sin. p. 880 They can do nothing else. pag. 887 Such as are taken out of their natural condition can move themselves to do good. p. 887 The New man is Gods creature. p. 953 All our works must bee done in the name of Christ. p. 1084 Wee must come to God onely in the name of Christ. p. 1092 O That Opinion is false that every man may be saved in his own religion. p. 65 Our most sincere Obedience to Gods will, reprovable in Gods sight. p. 113 True Obedience to Gods will must be entire. p. 114 Obedience to Gods will must not be onely inward. p. 117 Gods Omnipresence is to be acknowledged. p. 187 Onely Christ his passive Obedience, took away the guilt and punishment of sin. p. 636 Onely Obstinacy in sin brings Gods wrath. p. 870 having part in Outward good things may stand with right& title to heaven. p. 1215 Opportunity of doing good is to be taken and used. p. 1296 How we must use the Opportunity of well doing. p. 1283 What is required in sound Obedience to Gods will. p. 1397 P The providence of God appears in disposing men into several callings. p. 13 every mans Place and Portion is appointed by the will of God. p. 14 Wee ought to pray for the peace of the Church. p. 25 We may Pray for temporal good things, and how. p. 26 Wee may certainly rest vpon Gods providence he being our Father. p. 28 God our Father will certainly pitty us in our miseries. p. 29 We are to Pray to God when we haue cause to praise him, and so on the contrary. p 41 Who truly preach the gospel. p. 61 Prayer a special means to increase spiritual knowledge. p. 90 Prayer ought to be fervent. p. 93 Gods power worketh on mans will in the first conversion, and afterward also. p. 129 Gods Power enableth to stand without fainting in time of trouble. p. 129 All things are preserved in their being and state by Gods power. p. 220 Gods providence is over the Church of Christ in special manner. p. 222 A prerogative of Christ. p. 238 How far Persecutors of the Church can go. p. 349 Pauls Apostleship had special relation to that of the Gentiles. p. 359 Christ the matter of true preaching. p. 390 The state of perfection not proper to some orders of men. p. 399 Power to labour in any calling is from the power of God. p 406 The Prayers of the faithful profitable for others in special manner. p. 422 Wee must pray for others as for ourselves and our familiars. p. 425. 1384 The Apostle Paul might pray against particular persons. p. 475 Wee are to bee persuaded of the truth, of that Faith we hold and profess. p. 507 Wee are to be persuaded that the word of God taught by men called to teach is the very word of God. p. 511 A doctrine grounded on Philosophy is a means of seduction. p. 527 How Philosophy may bee helpful to religion. p. 529 Gods mighty Power appeared in raising Christ from the dead. p. 608 True believers are partakers of the power of Christ his resurrection. p. 613 Phrases of Scripture signifying remission of sins import that sin is quiter taken away. p. 635 Men are sometimes proud of nothing. p. 707 Pride comes from the corruption of the heart and mind. p. 710 Christian profession remembered must keep us from doing any thing unbeseeming it. p. 739 Mens Precepts not warranted by Gods word are not of necessary observation to life everlasting. p. 756 The Power of Christ his resurrection must bee found in vs. p. 784 Preachers are to speak against particular sins. p. 840 Outward privileges not available to make more or less holy in Gods sight. p. 960 Our peace with men must bee Gods Peace. p. 1032 The Peace we carry in us must overrule all things that stir us up to discord. p. 1035 Professors of the gospel bound to peace. p. 1038 How Christians are to haue and hold Peace. p. 1040 What is an effectual means of procuring& of continuing peace. p. 1042 Singing of psalms lawful; and choice of psalms. p. 1065 every speech and action must bee such as may bee presented to God in prayer. p. 1079 Nothing to be taken in hand without prayer. p. 1081 Parents must not deal rigorously with their children. p. 1136 How Parents are to correct their children. p. 1140 Men sin in provoking others to evil. p. 1141 Parents may not daunt the mindes of their children in good things. p. 1143 Prayer must be added to information in good duties and exhortation unto them. p. 1227 We are to continue in prayer. pag 1230 We must be instant and importunate in prayer. p. 1234 We must be fervent in prayer. pag 1238 When we haue cause to pray wee haue cause also to bless God. p. 1241 The best haue need of other mens prayers. p. 1244 Minister and people are to pray mutually one for another. pag. p. 1248 He that will pray for another must bee able to pray for himself. p. 1251 The word must bee Preathed plainly. p. 1280 What things bee excellent privileges. p. 1327 No easy thing to pray well. pag. 1386 perseverance in sound knowledge a●d obedience the free gift of God. p. 139● Such perseverance an excellent thing. p. 1393 A professed physician a lawful course of life. p. 1409 Professors of the same roligion are in near relarion one to another. p. 1419 We must pray to God with assuranc● to be heard. p. 1469 Q We are to put on Quiet& meek spirits. p. 994 R reverence due to the doctrine of true Ministers. pag. 6 Religion knows not our outward conditions. p. 19 Men are to report things that may engend●r and increase love amongst men. p. 88 Reconciliation with God is grounded on fullness of merit. p 265 Enmity between God and us before reconciliation with him. p. ●67 Reconciliation between God and his chosen how made. p. 272 Reconciliation with God and holiness go together. p. 304 We are to rejoice in doing good to Gods Church any way. p. 336 Our going on in religion must be vpon a good ground. p. 493 Regeneration doth not abolish any faculty or any natural affection of the soul. p. 571 True Regeneration removes corruption from al the powers and faculties of the soul. p. 563 True believers haue full Remission of all their sins. p. 619 True believers must be fully resolved of the pardon of all their sins. p. 633 Things not revealed not to bee preached into. p. 702 Religion takes not away but onely orders human affections. p. 793 Remembrance of sins past, and now left cause of continual sorrow. p. 875 Regeneration begun must bee continued. p 928 Wherein our renovation must chiefly appear. p. 980 Remission of sins once granted remaines for ever. p. 1012 What must follow after mutual Reconciliation between parties that haue been at difference. p. 1358 How God doth rule and reign amongst us and over us in special manner. p. 1373 The Reading of the Scriptures in public assemblies lawful. pag 1428 Reading of the word of God is not sufficient. p. 1438 S. The greatness of sin known by the death of Christ. p. 171 What is the means and meritorious cause of the remission of sins. p. 172 Perfect remission of sins by the merit of Christ his death, apprehended and applied. p. 176 The Scripture contains al things needful to bee known to salvation. p. 217 every sin is against God. p. 269 A Stranger to God is an enemy to God. p. 291 The sufferings of Gods Saints are profitable to others. p. 332 Christ, a saviour not altogether out of ourselves. p 385 sin must first be seen before we come out of it. p. 391 Seducement more to bee feared then violence in matters of religion. p. 460 Going to stage-plays how dangerous. p. 480 Our Church hath justly separated from the Church of Rome. pag. 493 We are to take heed of seducers and how. p. 522. 523 Gods grace not tied to the outward sign of Sacrament. p. 566 The Scripture usually puts down the name of the sign for the thing signified. p. 611 Where Satans power is vanquished, there the curse of the law is removed. p. 643 The Sabbath moral and perpetual. p. 673 Difference of the Sacraments of the old testament& ours. p. 681 All Sacrifices propitiatory are ended in Christ. p. 682 Satan hath many faire colours to corrupt religion. p. 686 We may search whether we be in the state of grace or no. p. 704 Subiection to the Ceremonial law is a denial of the death of Christ p. 742 Superstitious persons are in their kind laborious& painful. p. 769 sin must bee mortified by all good means. p. 830 sin of itself brings Gods wrath, and therefore to bee avoided. p. 866 sin creeps into the heart by degrees. p. 902 What evil Speaking is, and the greatness of that sin. p 904 What filthy Speaking is, and the greatness of that sin. p. 910 True Sanctification wherein it standeth. p. 937 True sanctification is in all the powers of the soul. p. 940 The matter of singing must bee spiritual. p. 1068 In Singing psalms our hearts must go with our voices. p. 1069 Singing of psalms must be only the praise and glory of God. p. 1073 The duty of Seruants to their masters handled. p. 1146. 1147 Seruants must serve their Masters sincerely and faithfully. p. 1155 Whence good and faithful service to men comes. p. 1160 Seruants must do their Masters works willingly. p. 1163 Seruants must discern Gods image in their Masters. p. 1165 A Seruant serves the Lord in doing the meanest service to his Master. p. 1169 Seruants may haue an eye to the reward of eternal life in serving their Masters. p. 1172 True believing seruants are the Lords free men. p. 1179 What is a special means to make superiors conscionable in doing their duty. p. 1217 superiors haue a most mighty Lord over them. p. 1223 The godly and wicked many times suffer the same things, yet for different causes. p. 1272 How far wee must suffer for the profession of the gospel. pag. 1275 Such as suffer for the truth of the gospel are especially to bee remembered in prayer. p. 1279 The miserable estate of wicked men. p. 1293 Christians must know what and how to speak fitly to the present purpose. p. 1319 Sending salutations a duty of love and whence it must proceed. p. 1357 The constant suffering of men for the truth, what it ought to work in vs. p. 1353 True notes of canonical Scripture. p. 1458 T True teachers can show their commission. p. 3 thanksgiving must bee chiefly for spiritual good things in our friends. p. 43 The thraldom of such be yet uncalled. p. 298 The truth of the gospel ever opposed. p. 419 False teachers for the most part haue sweet tongues p. 464 Such as abound in faith abound also in thanksgiving to God. p. 519 False teachers spoil them whom they fasten vpon p. 524 unwritten traditions confuted p. 534 Holy things of God extended beyond their right use become pernicious p. 537 The teaching under the Law not so excellent as the teaching under the gospel p. 539 False teachers judge& condemn men, chiefly for the use or neglect of outward things. p. 664 Popish teachers plainly show that they are lead with a spirit of error p. 664 The thraldom of such as are misled by others. p. 689 False teachers take on them to know things not revealed. pag. 700 Teachers of the intercession of Angels and Saints hold not Christ the head of the Church p. 714 Satans dangerous temptation in meat and drink p. 744 transitory things make not more or less holy in Gods sight. pag. 750 Teaching and admonishing belongs not to ministers alone. pag. 1060 All our works must be ended with thanksgiving p. 1086 How we must give thanks to God p. 1091 V Vigilancy needful when we think ourselves freest from danger of temptation. p. 467 Visions and private illuminations of the Spirit are mere fancies. p. 510 An old practise of Satan to colour 'vice under virtue. p. 695 What vncleanenes is;& the greatness of that sin. p. 844 unregenerate persons are most odious in Gods sight. p. 930 What he must do that hath the gift of utterance. p. 1259 vocal Preaching of the word law full and necessary. p. 1262 No easy matter truly to understand the doctrine of the gospel d. 1265 w The will of God is revealed by Scripture, and by particular events. p. 11 Who are truly wise. pag. 102.& pag. 394 Gods will known must be applied to our particular occasions. p. 105 Our knowledge of Gods will ought to end in practise. p. 107 Good works fruits of faith. pag. 116 How wee walk worthy of the Lord to the pleasing of him in all things. p. 134 The word preached reacheth all, and so is to be heard. p. 393 How far ministers of the gospel can go in winning of fowls. p. 404 Neither Apostle not any other Minister a co-worker with Gods power in the winning of souls p. 409 Diligent and orderly walking in a particular calling pleasing to God p. 478 Why the word preached is not profitable to some p. 608 Worship of Angels unlawful p. 697 We may live in the world, but not after the fashion of the world p. 740 Things contrary to Gods word may carry a show of holy wisdom p. 760 Will-worship carries a show of wisdom p. 763 False teachers urge their own devices as matters of wisdom. p. 767 Not the having of much, but immoderate desire of having much wealth, unlawful. p. 862 Due consideration of Gods wrath for sin, goes before repentance for sin. p 864 Gods wrath certainly comes on such as continue in sin. pag. 868 wilfulness in sin is fearful p. 873 What wrath is, and the greatness of that sin. p. 894.& 895 Outward wants make not less holy in Gods sight. p. 962 Whence works of mercy must proceed. p 986 The word of God an effectual means to mortify sin and and to make us practise virtue p. 1047 Christ speaks to us in the written word of God p. 149 How well we must be acquainted with the word of God. p. 1050 We must not rest in a straited measure of knowledge of the word of God p. 1054 Our acquaintance with Gods word must be in true and sound wisdom. p. 1055 The duty of wives towards their husbands handled. p. 1100& 1101. &c. Wrong-doers shall certainly bee punished p. 1191 When we are to witness the good things that are in our brethren p. 1407 We may and ought to red other holy writiings, besides the written word of God. pag. 1435 An old slight of Satan and his instruments it is to thrust vpon the Church counterfeit writings p. 1456 Z zeal and burning love towards others brings forth a careful performance of all good duties towards them. p. 1399 What zeal is and the sorts of it p. 1401 Gods children haue sometimes a great measure of zeal. pag. 1405 Errata. PAg. 15. lin. 27. red hopled: pag. 23. lin. 25. red Rom. 5.1. pag. 24. lin. 10. for Gods giuing, r. going: pag. 26. l 27. put out, first of all: pag. 62. l. 15. for join r. disjoin: p. 67. l. 2. for that r. by: p. 70. l. ult. for Sidia r. Lidia: p. 71. l 31. for towards r. two words: p. 95. l. 14. for feeling r. fleeting: p. 103. l. 21. for world r. word: p. 133. l. 32. for others r. either: p. 137. l. 35 ad after the word many, the example of job: p. 142. l. 3. for most r. just: p. 160. l. 3. r. for holds, r. bonds: p. 167. l. 15. for afflicting r. inflicting: p. 201. l. 29. ad after that, before: p. 204. l. 6 for penitent, r. impenitent: p. 205. l. 7. for like times, r. Libertines: p. 208. l 9. for perfect, r. profit: 218. l. 13. for hold, r hale: p. 225. l. 24. ad to the word excellent, then: 248. l. 54. for of them, r. oh then: p. 260. l. 17. for renation r. renovation: p. 260. l. 35. for purged r. gorged: p. 282. l. 8. for sin, r. swine: p. 292. l. 8. for always, r. any way: p. 324. l. 11. for any, r. no: p. 324. l. 35. for how, r. now: p. 359. l. 4. ad to the word towards, heaven: p. 380. l. 12. ad to the word found, in them: p. 402. l. 3. to the word respect, ad such: p. 408. l. 5. for excuses, r. courses: p. 435. l. 1. for place, red plea: p. 437. l. 4. to the word that, add but: p. 441. l. 33. for continued r. convinced: p. 481. l. 9 for more, r. enough: p. 484 l. 12. put out a: p. 485. l 4. r. for all that: p. 485. l. 19. word( that) omitted: l. 21. put out, our: p. 492. l. 6. r. often: p. 496. l. 1. r. became: p. 513. l. 19. r. understand me: p: 530. l. 9. red abiliments: p. 553. l. 32. r. unity: p. 567. l. 7. put out not: l. 17. for striking, r. sticking: p. 567. l. 26. add, who hath said, I will bee thy God: p. 570. l. 23. for reformed, r. deformed: p. 621. l. 20. put out was: p. 623. l. 20. for we use, r. men use: p. 630. l. 23. for dead, r. died: p. 637 l. 22. for shall, r. dare: p. 655. l. last, for unreasonable, r. unseasonable: p. 664. l. 3. for charge, r. change: same p. l. 29. for law, r. will: p. 668. l. last add to the word day, of their great feasts: p. 682. l. 7. for dowes r. shadows: p. 691. l. 4. for entier r. entiser. p. 726. l. 13. for banished r. bound: p. 732. l. 22. for flames, r. stones: p. 739. l. 1. for prove, r. profess: p. 743. lin. fo● that rasting, r. not tasting: pag 773. l. 12. for other, r: read the: p. 806. l. 1. for this. r. thus: p. 838. l. 24. for rate, r. roote: p. 841. l. 23. to we are, add not: pag. 889. l. 10. for nearness, r. means: p. 896. l. 26. for nimbled, r. iumbled: p: 899, l: 34: for chooseth, r: chooseth: p. 929: l: 24 for these words, r: good works: p. 1079: l. 11: for presseth, r: ariseth. p. 1121: l: 11: for with, r. without: p. 1167: l: 10: for inferiors, r: superiors p. 1248. for affections, r. assertions. p. 1258: l: 12. for uttermost, r: uttering: p: 1374 l: 4. for and r. one. p. 1427: l: 11: for and, r. not. AN EXPOSITION of the Epistle to the Colossians, delivered in certain Sermons. CHAP. I VERS. I. Paul an Apostle of Iesus Christ, by the will of God, and Timotheus our brother. THIS Epistle was written by S. Paul, The general resolution of th●s Epistle. The time and place when this Epistle was written. The occasion of the writing of this Epistle. when he was prisoner at Rome. The occasion of the writing of it was a report brought unto him concerning the estate of the Church at coloss, that after they of that Church had been converted by Epaphras to the faith of Christ, and instructed in the truth of religion, according to the doctrine of the Apostles, they were in danger to be seduced by false teachers, raised up by satan, who sought to impose and thrust vpon them the observation of circumcision and certain rites of the ceremonial law abolished by Christ, and to entangle them by many philosophical speculations, and to bring in the worship of Angels, and many other sorts of will worship devised by themselves. The Apostle hearing of this imminent danger like to fall vpon them, was induced to writ this Epistle unto them, as an Antidote against poison, and a remedy against these evils. The sum and substance of this Epistle The sum and substance of this Epistle. is thus much: That the Colossians ought to continue constant in the doctrine of saith delivered unto them by Epaphras, and to avoid the corruption of flattering novelties and deceivers, and to join to constancy in faith, study, care, and practise of good life; to which purpose he subioines many exhortations both general and special. The division of this Epistle. The material parts of this Epistle, besides the Proeme and the Conclusion, are two The first is concerning Christian doctrine, in the two first Chapters. The second touching Christian life and conversation, in the two chapters following. And so much be spoken of the general, resolution of this Epistle. The sum and division of the first Chapter. And to omit further subdivision, this first Chapter contain, four parts: The first is a comprehension of such things as are premitted in the first and second verse. The second is the proeme or entrance, standing on a congratulation and comprecation, from the third verse to the 12. The third is a summary declaration of the doctrine of Christian faith, from the 12. verse to the three and twentieth. The fourth is an exhortation to a constant continuance in that doctrine, from the 23. verse to the end of the Chapter. And so much of the first Chapter in general. Touching the first part, The argument and subdivision of the first part. containing things premitted, therein is offered to our consideration the sender of this Epistle, the parties to whom it was sent, and the salutation of them. The sender in the first verse, Paul, who joineth to himself timothy a brother. And he describeth himself by his office and the efficient cause of it, that he was an Apostle, and designed to that office by the will of God. The parties to whom it was sent, are set down in the second verse, namely the Colossians, who are set out by three epithets, Saints, faithful, brethren, and all these in Christ. Then followeth the salutation in the last words, wherein the Apostle wisheth and prayeth for two things to be given, Grace and peace, and both these from God the fountain of all good things, and from him as he is our father in Christ, and from the Lord Iesus Christ the Mediator, by whom all good things come. And so much be spoken in general of the first part of this Chapter. Come we now to speak of the first verse of this Chapter. Paul an Apostle. Paul described by his office. ] The word Apostle in general acception signifies one sent as a Messenger: in the New Testament with this addition [ of Iesus Christ] it signifies more specially one called immediately by Christ to preach the gospel, and by him sent to the whole world, without limitation, and to that end furnished with understanding and knowledge of the gospel, and doctrine of salvation, immediately by the inspiration and revelation from the spirit of Christ, having infallible assistance and testimony of the holy Ghost, that he cannot err in executing his Apostolical office, and having also the gift of working miracles, of conferring the holy Ghost by laying on of hands and of correction, as Peter corrected Ananias and Saphira, Act. 5. The meaning then of Paul in saying an Apostle of Iesus Christ, is this, that he was thus called to be an Apostle thus furnished,& had this assistance, testimony and power by the will of God, that is, by the eternal counsel and purpose of God, who as he saith Gal. 1.15. separated him, &c. The words then are thus to be understood, that Paul was immediately called by Christ to the office of an Apostle, and sent by him to preach the gospel to the whole world, and to that end furnished with knowledge of the doctrine of salvation by immediate inspiration of the spirit of Christ, with the infallible assistance of the spirit, and designed to that office by the eternal counsel and purpose of God. Come we to the doctrine. First, every true teacher is able to show his commission. it is to be marked that Paul here stands vpon his office and calling, that he is an Apostle immediately called and sent, and this he doth almost in the beginning of every one of his Epistles, to put a difference between himself and false Apostles; whence only note we thus much, Note. that all true teachers are able to show their commission that they are lawfully called and sent to preach, that they haue both the inward and outward lawful calling. Christ himself took not on him the office of Mediator, nor the office and honour to bee made the high Priest, but as he was called to it of his father Heb. 5.5. Much less ought any to take on him the office of a public teacher without lawful calling. And therefore it is anabaptistical to think that any man that will may preach without special calling. A word is sufficient of that point. In that Paul was an Apostle of Iesus Christ, one immediately called and sent sent by him to preach the gospel, it followeth vpon this necessary, that his doctrine delivered in this, and in his other Epistles, is heavenly, and is to be embraced, believed, and followed as the doctrine of Christ Iesus. For why? his doctrine being given by inspiration of the spirit of Christ, both for matter and manner, he teaching as he was acted and moved by infallible assistance of the spirit of Christ, it must needs be the undoubted oracle and immediate word of Christ, and so to be received. Paul therefore gives thankes to God on the behalf of the Thessalonians, Thes. 1.2.13. that they received of him and other Apostles the word of the preaching of God, not as the word of men, but as it was indeed the word of God. objection. Some may say Paul spake and delivered some things in writing not given by inspiration of the spirit of Christ, but of himself, as he saith to the remnant I speak, 1. Cor. 7.12. and not the Lord, and therefore some things recorded in the Epistles of Paul are not to be received as the word of Christ. Answer. The meaning of that place alleged is that the Lord had not given any such express commandement as Paul there delivered, but he by collection and interpretation of the Scripture did gather it,& so speak not of himself, but by the assistance of the spirit of God, as wee find in the 40. verse of that Chapter and so notwithstanding that it remaines a truth that the doctrine of Paul and of the other Apostles of Christ is heavenly and simply to be believed, and obeyed as the doctrine of Iesus Christ. This may strengthen us against the poison of all other doctrines either contrary or differing from the doctrine of the Apostles and teach us to hold them within compass of the Apostles own censure of Anathema. The ●eachers of the Church of Rome can show no warrant for their calling. Gal. 1.8.9. If any man or angel preach otherwise &c. hold and adjudge him accursed; and let this arm us against all the devised doctrines of the Church of Rome, for let that Church prove unto us that their teachers haue apostolical power and authority the same that the Apostles of Christ had and the infallible assistance of the spirit of Christ in that they teach differing from the doctrine of the Apostles and then we shall haue some reason to condescend to their opinions and to receive their unwritten traditions; but if that be a privilege and prerogative belonging only to the Apostles the planters and first founders of the Church of the new Testament, and not descending and passing by succession to any other( as indeed it is) surely then we cannot hold their ordinances and traditions being( at the least) diuers from the constitutions of the Apostles any other thing then mere inventions of their own brains. But they reply and pled for themselves that their traditions and ordinances are not to be taxed as mere inventions of men, because they are not ordained by mere human power, but by Christ his warrant and authority by such as are placed over his Church of whom Christ saith, Luk. 10.16. He that heareth you heareth me so that their traditions and ordinances are not appointed by mere human power, but by the holy Ghost joining with their teachers in the regiment of the faithful. A faire colour and gilding set vpon a rotten post. To answer them and their allegation( He that heareth you, heareth me &c.) it is true indeed that he that heareth the Apostles and such as follow them in the office of teaching, the pastors and teachers of the new testament heareth Christ, but how? surely so long as they teach nothing but that Christ hath taught. Christ hath not assured us that whosoever heareth men( though called to teach) heareth him simply whatsoever men teach; but so long as men preach Gods word, and doctrine thence grounded, and that appears, joh 14 26. the comforter( saith Christ) which is the holy Ghost, there Christ promiseth that his spirit shall suggest and bring all things to the minds of his Apostles and their followers which he had taught them, not any new doctrines or revelations; they then that speak any thing of their own contrary or diverse from the doctrine of Christ and his Apostles in the new testament, falsely pretend the holy Ghost, and let the Church of Rome set what gloss soever they can vpon their unwritten traditions, they cannot free them from being found mere human inventions, and their worship built vpon them, unreasonable and foolish, for devised worship must needs taste of the vessel whence it came, the brain of man, full of ignorance and folly in matters concerning God and his worship. As we are to avoid doctrine contrary and dissenting from the doctrine of the Apostles and to hold it accursed so are we to yield reverence faith and obedience to the doctrine of the Apostle Paul and to whatsoever is taught agreeable to the same, All reverence is due to the doctrine of the true ministers of the gospel. as to the doctrine of Iesus Christ, as if Christ should speak immediately from heaven, for the ministers of the gospel being the Ambassadors of Christ and speaking in his stead as we haue it, 2. Cor. 5.20. and being faithful and delivering nothing but the revealed will of Christ are to be heard as their Lord and master Christ Iesus whose messengers and Ambassadors, they are. Quest. It is not the letter but the sense and meaning of the holy Ghost in the writings of the Apostles that is to be heard and received, as the doctrine of Christ now as S. Peter hath told us: 2. Eph. 3 16. in the Epistles of Paul somethings are hard, &c. and there is difference of expositions of the writings of the Apostles: How then shall we that are unlearned know what doctrine is agreeable to the true meaning of the holy Ghost, in the writings of the Apostles? I answer first in general as one doth in a like case unto the Papists, objecting that the scripture is hard and therefore to be kept from the vulgar and common sort; though many things in the Epistles of Paul be hard yet the way and means to come to the true understanding of them is to red and hear them diligently, to mark them attentively, Note. to pray hearty and to judge humbly. But for more special direction to know what doctrine concluded out of the writings of Paul is agreeable to the meaning of the holy Ghost in the same, we must remember two things which by diligent reading and careful observation any one may easily find in the writings of the Apostle. First that the whole teaching of the Apostle doth run vpon Christ his whole doctrine, 1. Cor. 3.11. as a structure or house is built on Christ the foundation as himself speaketh, no man more advanced the glory of Christ, euincing and proving justification and salvation in and by him alone, and none more withstood such as preached the law or intermingled the law with the gospel in the matter of justification then he did, we preach Christ &c. and Chap. 2.2. I esteemed, 1. Cor. 1.24. &c. and many like sentences we find in his Epistles he runs almost in every line vpon the name of Christ and the aduancement of his glory. The second thing to be remembered is that in the doctrine of the Apostle concerning the worship and service of God, which we are to perform in way of thankfulness for his mercy, Rom. 12.1. the Apostle doth urge vpon us inward holinesse and spiritual worship and service. I beseech you, &c. and in this Epistle he much condemns external worship and worshipping of Angells and commends unto us inward holinesse and spiritual worship. By these two general things remembered we may easily discern who expound the writings of the Apostle aright and derive doctrine from thence consonant to the meaning of the holy Ghost,( namely) they, who with the apostle preach Christ with all due respect of his glory in the work of redemption and salvation, and without any impeachment or derogation from him in regard of his kingly, priestly, or prophetical office, they that teach Christ in all things to haue the pre-eminence as it is vers. 18. of this Chapter, and propound spiritual worship and service of God standing in mortification of the flesh and newness of life, and that these are essential notes of true doctrine we find them laid before us by S. John in his first Epistle the fourth, in the trial of spirits in discerning the spirit of truth from the spirit of error, he teacheth that the doctrine is good and of God that is founded on Iesus Christ incarnate, and holds the truth of his incarnation. And secondly that propoundeth spiritual worship of God for saith he verse 5. false teachers and Antichristian spirits are of the world and speak of the world, they are earthly and carnal they teach a plausible and pleasing worship fitting the folly and corruption of mans nature, consisting in bodily exercises rites and ceremonies, things of great estimation and admiration in the world; on the contrary the teachers and spirits that are of God, even in outward actions of religion require inward heavenly and spiritual worship of God agreeable to the will and nature of God standing in true faith of the heart, true contrition of the soul and other fruits of Gods spirit. By these two notes, namely preaching Iesus Christ incarnate with all due respect of the honor of his name as ●●e only king, Priest, and Prophet of his Church, and by propounding spiritual worship of God we may easily discover the exposition and doctrine concluded from the writings of the Apostle, which is most agreeable to the meaning of the holy Ghost in these writings and having found the truth we are to cleave unto it, and to yield reverence, faith and obedience to it as to the doctrine of Iesus Christ. So much touching the description of Paul by his office. The description of him from the efficient cause of his office. Note. Now to the efficient cause of it in the words following, ( By the will of God;) we are to mark that the Apostle in setting down the efficient and first true cause of his Apostleship, excludeth his own will, that he was called, to be an Apostle and sent to preach the gospel not by his own will, but by the will of God. He had no such will or disposition, in himself, no doubt he was unwilling, but the Lord who in his eternal council had appointed him to that office in his good time by his grace called him and of unwilling made him willing, and even then when he was a bloody persecuter, the Lords will was effectual to make him a famous preacher. God brings his purpose to pass for the good of his children oftentimes when they are most averse and repugnant. Exod. 4.13. See then how the Lord brings his purpose to pass for the good of those that belong to him, in their aduancement to some good place and calling even then, when they themselves are most averse, unwilling, repugnant and utterly against it. We red when Moses shewed himself most backward, pleaded excuse and entreated the Lord to sand some other then the Lords will was effectual to advance him to that honor to be the messenger to Pharaoh to deliver Israel to haue the leading and government of a mighty people. We find the like of ieremy the Prophet in the first Chapter of his prophecy, and when jonah the Prophet flatly refused to go to niniveh,& as he thought fled from niniveh, then the Lord overruled him and advanced him to be a means of the repentance of that City, as we red in the prophecy of jonah. use. Doth the Lord by the effectual working of his will call and advance men to some place and calling, Strength to our faith that the Lord will assist us in our lawful callings. even then when they are carried in a contrary course. Let this then in the first place strengthen our faith in his providence and goodness, that when we are called and set in any lawful calling and go on with good conscience in that calling, the Lord will assist us and help our infirmities. For doth the Lord call to any service and not give strength to perform it? yes doubtless though we find our infirmities still resting vpon us, yet if we hold on a constant course in that calling we shall find supply of strength. The Lord could( if it had so pleased him) haue made Moses eloquent but he did not, that his glory might more appear, yet he was with his mouth and taught him what to say as he promised. Exod. 4.12. Moses found continual aid and assistance and supply of his want from the Lord, and thus shall they that go on with good conscience in a lawful calling. again doth the Lord many times dispose them that belong to him, Gods providence watcheth over his children when they full little think of it. to a place and dignity clean contrary to their meaning, will, purpose, and course of life formerly held? then let all Gods children learn for their comfort that Gods providence watcheth over them for their good, when they full little think of it, full little did Paul think when he breathed out threatenings and slaughter against the Church of Christ that he should haue been a preacher of his gospel, but that good will and providence of God over his, ever waketh and never sleepeth, though they sleep, and never think of any such thing, nay please themselves in a contrary course, yet his providence is working for their comfort, health, life, aduancement unto honor, &c. do not many natural things make this a clear point and preach thus much unto us? grows not the grass and corn when we sleep, and the best herbs for our health and use? Come not sweet showers when wee sleep that make husbandmen rejoice and sing? and many other things make it manifest that the good providence of God watcheth over his children for their good when they full little think of it; Hest 6. excellent is that story of Mordecai to this purpose. We there find that king Ahashuerosh when he could not sleep commanded the Chronicles to be red before him and finding there the loyalty of Mordecai that he had discovered a treason intended against him& yet had no honor nor dignity given him for that discovery, the king presently thought how and which way was fit to honor him and it was concluded by the advice of Haman( who thought that the honor intended would haue light vpon himself) that Mordecai should be appareled with royal apparel &c. as followeth in the Chapter. Poor Mordecai no doubt was a sleep when this was concluded, and little thought of any such matter, but the good providence of a gracious God that never sleepeth sent this comfortable mercy to his child for his honor and for the good of the whole Church by his aduancement. Oh then let this and the like examples teach us that Gods providence watcheth over us for good when we little think of it, and that our good God purposeth to as many as be his children, such good as we can hardly imagine and let us never fall from this God by distrustful fear, that so careth and provideth for his when they are asleep, and when they run on in a contrary course. We are further to mark that Paul riseth up and ascendeth from his calling to the will of God, that he was now called to be an Apostle and being called he knew the Lord had before in his will and purpose appointed him to that office, for he knew not this but by the event: whence ariseth this doctrine that the will of God is signified and revealed unto us either by the scripture the written word of God, Gods will revealed either by scripture or by particular events. or by particular events, by the issues and falling out of things good or evil, for it is certain that nothing comes to pass but by the will and providence of God, if it were otherwise the Lord were not almighty, which is not to be imagined, when therefore anything is come to pass Gods will is therein revealed. For example when a mans house is burnt and his goods consumed then Gods will and pleasure is revealed touching the loss of such things as job said. job 1.21. The Lord hath taken because the Lords will was manifested in the loss of his goods. object. Is Gods will revealed in the event of things good and evil, then God willeth evil? Answ. evil is twofold, of punishment, and of sin. The first God willeth and is the author of it, for punishment being a work of iustice against sinnne, is good, is willed, and wrought by God. Isa. 45.7. Amos. 3.6. But for the evil of sin we must consider a difference between sin itself and the event of sin, or coming to pass of sin, the first of these is evil, and the other good in respect of the end, to which it is by God disposed, namely his glory in the manifestation of his iustice and mercy. Now God willeth not sin itself, but the event or coming to pass of sin, but how? not by effecting it, but by withholding his grace from the creature, and not hindering it when he might if he would and so ex consequenti, God willeth the event of sin he not hindering it willingly permits it to be done for a good end, even his glory, for the manifestation of his iustice and mercy. use. Would we then know Gods will both for matter of faith and fact, Knowledge of Gods will for faith. Fact is from the word of God, and of particular good and evil by the events. both things to bee known believed and practised, look then into the word of God. Would we again know his will concerning particular good or evil, to come vpon the outward estate of ourselves or others, then tarry we the time the Lord hath appointed to discover and make it known unto us by event. It is exceeding rash and hasty boldness in some, who dare go about to search the will of God in things to come, by the help of wizards, witches and diabolical means, yea a thing more frequent and common, and as wicked and damnable it is, that some many times gather arguments of life or death, of good or evil success vpon their actions and business, by the flying or crying of birds, by bleeding of the nose, burning of the ear, falling of salt, by dreaming &c. This is a great abuse and profanation of the works of Gods providence, the Lord hath not appointed these things to manifest his will in things to come to bee ominous or to portend good or evil, and to observe them to that end, is a superstitious device of men seduced by Satan, Note. without any Christian or natural reason. The Lord sometimes suffers the event to answer the foolish observation of such as give heed to these things in iudgement because they give heed unto them, Deut. 14. and by that means the devill steals out of their hearts that assured trust in the providence of God, which is the chief stay of true believers amid the troubles and disorders of this world, and so, as the Preacher saith, as the fishes are taken in an evil net, Eccles. 9.12. and as the birds are caught in the snare, so are they snared in the evil time when it falls vpon them suddenly, they know not which way to turn themselves and to wind out of that trouble, nor whereto find comfort, remember wee what wee find to fear God aright, Deut. 28. and truly and then blessed shall wee be at home, abroad, in town, in field, in basket, in doughty, in sheep, in kine, &c. And contrariwise, cursed for want of religion and the fear of God, for that is revealed to be the cause of Gods curse, not because the raven flew over the house, &c. Now further, Paul making the will of God the efficient and first cause of his Apostleship, that being an outward state and condition of life, this general conclusion followeth: from hence that the will and providence of God doth appear, Gods providence is to be seen in the distinction of men into several callings and is to be seen in the distinction of men into several callings, in ranging men into several orders and degrees, disposing some to be Apostles, some Rulers and Magistrates, &c. For howsoever it seems to be against nature; that whereas all men are of one nature, sprung of one original, alike subject to death, there should bee so great inequality amongst them, yet herein shines forth the wonderful providence of God, who out of so sundry orders and degrees of men doth gather a sweet harmony and agreement, for the maintaining of he fellowship and society of mankind, without which it could not stand, for one could not endure and bear another, there would range many outrages, unless men were held in with the bridle of some greater authority and power, yea more then this, the providence of God doth clearly show itself, even in the confusions and disorders that be amongst men distinguished into several callings, when in the place where there should be Iustice, there is wormwood, and in the place of Iudgement wickedness, yet therein appears the providence of God, who doth wisely order and dispose things so disordered and entangled to a very good end, namely, the preservation of the society of mankind: for it is a true position, better a tyranny then an Anarchy; better to endure tyrannicall oppressing Magistrates, then to haue none at all: for that state where there is no public power at all, but every man may do what seems good in his own eyes, in stead of one tyrant makes many. herein then appears the providence of God, by disposing men into different degrees& callings, though they be corrupt and disordered in their places, yet the Lord by his infinite wisdom doth order and dispose them to a good end. This may settle and stay our mindes from wonder and amazement, when we see many corruptions and disorders in men of place A stay to our mindes when we see disorders in men of place. and authority, when iustice and equity is bought and sold as though the Lord did not regard: for certainly the Lords eye is over them in time to bring them to iudgement, and in the mean season as an excellent worke-master, who of crooked and untoward matter frames an excellent work, doth dispose them to the preservation of society, and in that to the good of his Church. Eccle. 4.7. It is the use the Preacher makes; If in a country thou seest, &c. be not astonied, &c. stand not as it were at a bay in a careful and cumbersome cogitation, as if God did not see or regard; for questionless he that is on high, watcheth and wardeth over the highest, in due time to punish offenders, and disposeth of things confused and out of order, contrary to the nature of them, to a very good end. again, a second thing that may hence be concluded, is this: every mans place and portion in this world is appointed by the will of God. as Paul had his Apostleship by the will of God, so every mans place and portion in this world is appointed unto him by the will of God; every mans condition, whether high or low, rich or poor, public or private, is allotted unto him by the good pleasure of God; for his will and providence guiding and governing all other things, wee may not servile and shut it out from having stroke in the conditions of men; no certainly, it is a general aphorism and sentence of Scripture, that the Lord maketh poor and maketh rich, bringeth low and exalteth, and every man hath his portion at his appointment: he made joseph governor of egypt, and he made Lazarus lye begging at the rich mans gate: every one hath his lot and condition, not by hap or chance, but according to the ordinance and appointment of the Lord. This doctrine ought to work in every Christian heart patience and peace, to be contented with the estate we enjoy, Contentment with the estate we enjoy. whatsoever it is: for as the common proverb is beggars must be no choosers, and we are all beggars in respect of him who hath the rule and disposition of all things. Note. Haue I then little? it is the will of God I should haue but little, and I ought to be contented. Haue I more? it is more mercy, requiring more thankfulness, thankful for the one, and thankful for the other, and ever contented with Gods will. And to that end wee are to consider, first, that the calling and condition we are in being appointed of the Lord, is the best state and condition for us, if we be Gods children: for he willing our eternal good, must needs will that is best fitting our service of him in this transitory passage. Secondly, we are to consider what a clog and hindrance to good duties discontentment is: they who are discontented with their state can never do their duty in their place and calling, their minds are happled and enthralled. 1. Tim. 6.9. Lastly, consider that the outward blessings and good things being no sure signs of Gods favour, if wee be not content with them, it makes it plain, that we are not in his favour, though we abound in outward good things: for to his children with the things themselves he gives quietness and contentment, wealth without woe, store without sore, and as we use to say, it is the speech of Salomon, Psal 2.27.2. Pro●● 2 Discontentment is left to godless persons, who are ignorant of Gods providence, so then let these things stir us up to quietness and contentation, our dwelling here or there is by the providence of God, in a faire house or a foul: our condition of life, be it a rich trade or a poor, is by his appointment; wheresoever or howsoever, it is above our merit or desert, we therefore ought to be pleased and thankful. Now in that Paul joins timothy a brother to himself in the writing of this Epistle, Paul and timothy joined together. he did it no doubt both to show that he wrote no private opinion of his own, but such things as had consent of other true teachers of the Gospel, and also the better to move the Colossians to receive his doctrine: whence we may gather, that consent in true doctrine is an excellent thing, Consent in true doctrine is an excellent thing. & much to be regarded; when teachers meet together in one truth, as Paul and timothy did, it is a thing of great use and consequence; for besides this, that it doth free the teachers from the note and blemish of lightness and new-fangled giddiness, and that they teach not opinions of private fancy, 2. Cor. 1.17. 1. Cor. 14.32. as Paul reasons for himself, and proves himself to be free from lightness, it shows that they follow the rule of the Apostle Besides this, it is of excellent use in respect of the hearers, who if they be vnbeleeuers, not yet brought to the faith, are thereby moved to faith and obedience, as the Apostle saith, 1. Cor. 14.24. if all jointly prophesy, &c he is rebuked of all, &c. which argues consent of those that rebuk, and then mark what followeth, he will fall down on his face, and confess that God is in the teachers, and so be moved to beleeue. If the hearers be such as already beleeue, then consent of teachers is a special inducement to constancy and perseverance, and serves much for the further building of them up in faith and holy duties. As in the raising up a material building, joint labour of many hands rids much work, when mens hands work together jointly and cheerfully, then the building goes well forward, so in the spiritual building of the Church, it must needs be a notable furtherance of the work of that building, when the builders take pains together with consent and good agreement. This we are to contend for, by earnest and hearty prayer, We are to pray for good consent among teachers. for certainly the divell doth hinder the building of Gods Church by nothing more then by difference and dissensions amongst the builders. And seeing that by Gods mercy we haue in our Church consent in substance of doctrine necessary to salvation, this ought to move us to constancy and continuance, and not to be like children as the Apostle speaks, wavering and carried about with every wind of doctrine by the deceit and craftiness of seducing Popish enchanters, for though they buzz into the ears of the simplo( thereby to seat themselves vpon their consciences, Consent in substance of doctrine in this Church ought to work in us constancy. ) that there is great difference and dissent amongst us, and a marvelous consent among them of their Church, yet they that are able to judge aright, see and perceive the clean contrary, that we by Gods mercy differ not in matter of substance but of circumstance, and their own writers of special note avouch as much, Morton Apologia, Cathol. pag. 304. &c. seeing then all of sanctified iudgement amongst us, and some of our aduersaries( truth breaking out of their mouths) confess that we differ not in matter of substance, let not difference for matter of circumstance make us begin to be could and backsliding in matter of substance, no doubt the end the divell drives at in our differences is atheism or papism, and he hath attained his end in too many, let us strive to disappoint him of his purpose, and to that end we are often to think on the argument of the Apostle. That if we follow factions, some hold of one and some of another, 1. Cor. 1.13. we shall be brought to that exigent that we must either confess Christ to be divided( a thing impossible) or ourselves to be no members of Christ and that we are carnal. Cor. 3.3.4. So much of the first verse. VERS. 2. To them which are at coloss, &c. First, touching the parties to whom this Epistle was written, not to say any thing of the place of the City of coloss but to speak of the titles, The parties written unto in this second verse. and epithets here given to the Colossians ( Saints,& faithful) the meaning of the Apostle in giuing these titles unto them is this, that he held them such as were cleansed by the blood of Christ from their sins, and had some measure of inward holinesse wrought in them, and that they were such as professed the faith of Christ and were the adopted sons of God in him, and brethren and fellow heires of life eternal. It is first to be marked that the Apostle writes not to noble men, nor to rich men, no, nor to poor men, not to any order, sort, degree or condition of men apart, but to all generally at coloss of what calling or state soever, styling them with these titles ( Saints,& faithful, &c.) the lesson hence is this that religion( as one saith) knows not ou● persons, our outward callings and conditions, not that religion doth not admit distinction of order and degrees of calling, Religion knows not our outward callings and conditions. for therein the providence of God appears as before was shewed, but it respects not the outward states, and callings of men in propounding and applying the doctrine of grace and salvation. All in Christ of what calling state or degree soever are holy believing brethren as the Apostle saith. Gal. 3.28. There is neither jew, &c. all are one in Christ Iesus there is no difference nor inequality of them that be in Christ in respect of justification and adoption; why a but will some say this seems contrary to that, revel. 22.11. where the holy Ghost saith he that is righteous, &c. or more righteous, if there be some increase of righteousness and justification; then there are different degrees and inequality. Ans. The righteousness there spoken of is inherent wrought in them that are justified which is a fruit of their justification in Christ; of that there may be increase? some haue a greater measure of grace and sanctification then others, and accordingly shall haue a greater degree of glory in heaven. But that righteousness by which a man is just in the sight of God is not increased, for that is perfect in Christ; and admits no increase; they that are in him are equally just in the sight of God as one saith well, he that truly believeth in Christ, is as just as he that hath fulfilled the whole law; he that believes in Christ hath the perfection of the law and so cannot haue any increase, it is then clear that there is no difference nor inequality of them that are justified and the adopted sons of God in Christ. This is full of sweet comfort to all such as beleeue in Christ though they be base and of low degree in the world, yet this doctrine tells them that they are the dear saints of God and in the sight of God equal and fellowes to the greatest, in respect of justification and adoption. Let this comfort and encourage thee in every good way. It is commonly seen and one may easily observe it, Comfort for godly poor professors. that many such as are poor and not like to rise in this world as their state seems most desperate in the eye of the world and in their own opinion, so they give themselves over to a desperate and lewd kind of life, to careless behaviour, For careless irreligious poor professors. to drunkenness, to swearing, to railing, &c. and why? they foolishly think that as they are on the ground and can fall no lower, so they cannot rise or be in better estate then they are, and therefore care not what they speak or do, nor what men think or speak of them; on that they would but remember, that if they be in Christ though of mean condition in the world, yet they are equal and matchable to the best and greatest brethren, to the most noble, and to kings and princes, no doubt the consideration and comfort of this, settled and wrought in their hearts, would raise up their minds to better thoughts they would then think thus with themselves, though we be poor wretches and of mean condition and despised in the world, yet this is a great and singular comfort unto us, that we being in Christ, are as highly in Gods favour as the best, we are as precious unto him as the apple of his own eye, we haue title to his heavenly treasures( which are) better then all the riches and treasures in the world. We haue the word of reconciliation the couen●●● 〈◇〉 grace, and the broad seals of his kingdom belong●●● unto us, this is our comfort, and this comfort will 〈◇〉 suffer the consideration of our poor estate to carry us to do any thing unworthy of this so excellent a condition. 〈◇〉 men thus reason, they are poor and therefore will be ca●●lesse in their carriage, then certainly as yet they haue 〈◇〉 part in this comfort and sweet consolation, that they 〈◇〉 squall to the best in justification and adoption; they 〈◇〉 themselves equal in dead, but to whom? to saints fa●●hf●● &c. no, but to bruit beasts, as we red of Nebuchadne●●●● that by savage distraction was changed into the dispositio● of a bruit beast, for it is apparent to themselves that 〈◇〉 are inferior to other men in outward condition end 〈◇〉 scripture maketh it plain that by disobedience to 〈◇〉 man doth degenerate from his kind and becomes like 〈◇〉 bruit beast that perisheth. Psal. 49 20. Luk 13.32. Mark. 8.33. Nay like Satan, for which ca●●● our saviour calleth Herod a Fox. And Peter one of his o●●● disciples, Satan. Let then all poor despised ones i● th●● world comfort themselves in this, that in Christ they 〈◇〉 equal to the best in respect of justification and adop●●●● and withall remember to rise up from this comfort to a li●●● beseeming such as are justified and adopted. Now further in that the Apostles calls the Colossia●● brethren in Christ, All in Christ haue faith like precious to the Apostles faith. a title signifying not only love bu● equality, we may conclude that all in Christ haue fai●● like precious to the Apostles faith, such a faith as ma●●● them brethren to the Apostles, yea if we be in Christ o●● faith saveth us as truly and as certainly as the Apos●●● faith saved them. Peter makes it clear. Simon Peter,& ●▪ And S. John. 2. Epist. 1.1. 1. Epist. 1.2.3. The life appeared, that is Iesus Christ that 〈◇〉 might also haue fellowship, &c. by faith in Iesus Chr●●● we haue fellowship with the Apostles, yea with God the ●●ther and with his son Iesus Christ. If then we haue like precious faith with the Apostles, i● by our faith we haue fellowship with them, yea with God himself, it must needs follow that they err greatly who teach that the Apostles might be sure of salvation, but not other christians, that the Apostle might say, I am persuaded, &c. but we may not say so, Rom. 8.38. Therfore other christians may be sure of their salvation as well as any of the Apostles. 1. Epist. 5.13. and that this is false and erroneous, mark but that one sentence of S. John these things I writ to you, &c. S. John writes to all Christians that they may know they haue eternal life, now knowledge as all define it, is a determination or fastening of the mind to one part with a certainty. If Christians then may know they haue eternal life, they may be settled, they may fasten their heart and soul to it with a certainty, so S. Paul speaks of himself and all other believing Christians. We know, 2 Cor. 5.1. The salutation of the parties written unto. &c. eternal in the heauens, and what is that but everlasting life, so much of the parties. Now to the salutation in the words following. Grace, &c. wherein the Apostle wisheth& prayeth for two things to be given, Grace and peace, both from God the fountain of grace and peace, and from him not as an absolute God but as our father, and from the Lord Iesus Christ the mediator, by whom all good things come unto us; here then in this salutation two general things are to be stood vpon. Interpretation. First the things wished and prayed for( grace and peace) secondly, from whom they descend and come unto vs. For the first, touching the fence and meaning of the words, we find in scripture a twofold acception of the word. ( Grace) it signifieth either the free and gracious favour of God whereby he doth accept and is well pleased with his chosen in and for Christ, giuing them remission of sins justification, adoption, &c. or grace given, the gift of grace wrought in us by his spirit, in both these acceptions we find the word used in one and the same sentence. Now here we are to understand it in the first signification only, Rom. 5.15. as signifying the gracious favour of God; whereby he doth embrace his chosen, Rom. 5.1. and the word peace doth comprehend both inward peace, tranquillity of mind and conscience spoken of, and outward peace with the creature, as Angels and men, yea with the beasts and stones as it is, job. 5.23. and outward welfare, prosperity and good success, for so we red, joseph asked his brethren of their peace, Gen. 43.27. or as the word is translated of their prosperity. When therfore the Apostle wisheth grace and peace to the Colossians, it is as much as if he had said, I wish you the free and gracious favour of God in Christ Iesus, and likewise quietness of conscience in respect of Gods favour, and outward peace with all the creatures, yea good success and prosperity in all things. Hence first we are to mark that the Apostle in his wish and prayer for good to the Colossians, gives the first place to the grace and favour of God, wishing them first grace, then peace. Hence our lesson is this; that the grace and favour of God is the chiefest good thing of us to be desired and sought after. The grace of God is the chiefest good thing to be sought after. It is the doctrine of our saviour, first seek, &c. david prayed thus, Lord lift up, &c. as if he had said, therein is my chief ioy and comfort, yea I find more true ioy and comfort in that, then in the increase of wheat and wine. The Apostle saith he counted all things, Mat. 6.33. Psal. 6.7. &c. that he might be found in Christ, and so in the favour of God, and there be many reasons why we should thus esteem and be of the Apostles mind, for why? the grace and favour of God is proper and peculiar to his children. Riches and outward things of this life are common to them with the wicked. again the grace and favour of God makes the outward things of this life truly comfortable and blessings unto us, without which they are nothing but accursed vanities and vexation of spirit, as the Preacher speaks. And let us compare the grace and favour of God with the grace and favor of the world, even the greatest favour of the highest in the world, the grace and favour of the world the most it can do, is but to enrich or advance us, giuing us leave to enjoy good things and possessions; in affliction and in the hour of death it cannot help nor deliver us from affliction) from despair and death, but the favour of God in the midst of trouble, sorrow, perplexity, and in the conflicts of conscience, gives comfort and consolation, yea it worketh such rest and rejoicing of heart as all the goods in the world cannot yield. A man vpon his death bed galled with a guilty conscience would give all the world( if it were his) for the least dram of that comfort Gods children find in the apprehension of Gods favour. These things may serve not only to make known and to prove the truth of this, that Gods grace and favour is most excellent, but also to affect and stir up our Christian souls to breath and seek after it above all things in the world, and let the consideration of the excellency of Gods favour in Christ stir us up to spend both time and strength, not after the manner of the world, in hunting after riches and pleasures, but that we may find some assurance of Gods favour towards us, and to this end carefully use we the means appointed both to beget in us faith in the blood of Christ, whereby we may be assured of it, as hearing, reading, meditating in the word of God with prayer, and also to ratify& confirm; the same, as a frequent and a reverent use of the sacraments. In the second place in that the Apostle joins these two together ( grace and peace) we are taught. Where there is assurance of Gods favour there is peace of conscience and contrariwise. Where there is assurance of the grace and favour of God there is peace of conscience, where is no assurance nor persuasion of grace, there is no peace of conscience, then being &c. the Apostle makes peace towards God, that is peace of conscience, the fruit of justification by faith, that when by faith we are assured of the remission of sins and Gods favour, then wee shall haue peace of conscience. The reason and ground of this is, because Gods favour in Christ doth disburden the conscience of that thing that sets God and the conscience at difference and enmity, and makes it accuse in the sight of God, namely the guilt and burden of sin, and that being removed by grace, and the conscience thereof persuaded, it must needs then bee quiet and at peace with God& excuse& comfort in the sight of God. Let this be thought on first by all ignorant& impenitent persons, Therefore ignorant and impenitent persons haue no true peace of conscience let them know they haue no true peace of conscience, because that springs and grows out of this root, a certain knowledge and assurance of grace which cannot stand either with affencted ignorance or hard hearted impenitency; they may haue a drowsiness or a senselessness of conscience, as it is in benumbed and seared consciences: but they neither seeing their sin nor feeling the sting of conscience cannot haue true peace of conscience, the feeling of sin always Gods giuing before that. Again is there no peace of conscience where there is no assurance of grace, Therefore nothing in us by the grace and merit of it, can pacify the conscience in the sight of God. because grace onely doth release from sin and so quiet the conscience, then how is it possible that any thing in us by the dignity and merit of it should pacify and settle the conscience in the sight of God? how can it be as the Church of Rome teacheth, that any goodness or righteousness inherent in us should of itself breed true peace of conscience, it is impossible that the conscience should be quiet and joyful unless it haue peace through grace. For admit this( which can never be proved) yet gtant this, that a man could aspire and come to a perfect measure of love to God, even perfect in measure and degree according to the exact rule of the law of God, yet could not that perfect love procure remission of any one forepast sin, perfect love in degree by the condition of the covenant of works do this and thou shalt live, can onely bring the recompense and reward of life, it cannot both procure life and also satisfy for sins past; that is no part of Gods promise annexed to his covenant of works, he saith not, do this and thou shalt live, and if thou fail in doing this and break my Law, thou shalt by other good deeds done satisfy for that breach, no, the condition of perfect obedience in the moral Law propounded, once broken, there can be no compensation nor expiation but by punishment either in the person offending or some other in his stead, it is without question that the active obedience of Christ was most exact, he in his life fulfilled the whole Law of God, yet was not that legal meritorious& most perfect obedience of his sufficient to procure remission of sins for then he died in vain, he must over and besides that suffer death, even the cursed death of the cross, and bear in his body and soul the extremity of Gods wrath before he could satisfy Gods iustice for the sins of his chosen, 1. Pet. 2.24. therefore it is said he bare our sins &c. wee may then safely conclude against the Papists that it is not love nor any other thing in us( admit it to bee most perfect) that can satisfy the Iustice of God, and so settle, the conscience, onely the assurance of grace and of the favour of God in Christ can do it. Now in that the Apostle wisheth peace to the Colossians under that title, We may lawfully and it is our duty to pray for the peace of the Church. understanding not only inward peace as hath been declared, but outward prosperity, wee are taught that we may lawfully, yea our duty is to pray for the peace and prosperity of the Church. Wee shall find through the tenor of the whole Scripture, that if Gods children found comfort or rejoicing in good things and blessings of God temporal or eternal, their care hath been to use all good means for the continuance of them, as david finding true ioy in beholding the prosperity of jerusalem, Psal. 1●2. 6.7. stirreth up himself and others to pray for the continua●●e of it. Reasons why we should so do are, first because we shall be therein like God himself, who is said to rejoice in doing good to his Church. Secondly, we shall thereby testify our communion with the Church, that we are members of it, and haue a fellow-feeling both of the good and of the afflictions of the Church, but a more special conclusion following also from hence is this, We may also pray for temporal good things, in particular. Iam. 5.14. that as the Apostle prayed for peace, so it is lawful for us to pray for temporal good things in particular for health, liberty, peace, plenty, fruitful seasons, &c. is any sick &c. where wee see the elders of the Church sent for, are to pray for the health of the sick, by proportion wee may call vpon God for other temporal blessings, examples are many to this purpose. Moses prayed for victory against the Amalekites, Exod. 17.11. Gen. 17.18. Rom. 1.10. Abraham that Israel might live, and was heard, Paul for a prosperous journey. The ground of this is the promise of God, who hath promised to preserve his Church and Children in this life, and to supply their necessary wants, and what he hath promised we may lawfully pray for, Gods promise is the ground of prayer; against this some take exception, Exception. and say, we know not whether temporal good things will be good or hurtful unto vs. Therfore we are to leave them to be given at the pleasure of the Lord. Answer, In prayer wee are not to regard our own knowledge of the success and event of temporal good things wee pray for, but refer that to the wisdom of God who knows what is good for us, and if he see them good, will grant them unto us, if not will with hold them. Therefore notwithstanding this, it remaines a truth that wee may lawfully pray for temporal things, and that wee may haue more special direction in this point, Two needful cautions. because it is to be understood with some caution of necessity to bee observed in the practise of it: seek we no further then the words of the Apostle in this place, where wee haue these two cautions offered to be thought on; first that wee pray for them in the second place. First pray for grace then for peace and prosperity, first of all if we want pardon 〈◇〉 sin and be not reconciled to God, wee haue no right to temporal good things. God may say unto us when wee ask them at his hands, as Christ says to the woman in the gospel, it is not meet to take the childrens bread and give it unto whelps. Secondly, that we pray for grace with them, that we never pray for any temporal blessing alone, but for the blessing of God vpon it, for grace with it, to use it well to Gods glory and our comfort &c. for as wholesome and good meat taken into a corrupt stomach feeds bad humours, and breaks out into ulcers and sores, so temporal good things received of wicked and graceless persons, give nourishment to sinful lusts of the heart, which break out in pride, in wantonness, in riot, and in many disorders. The use of this is thus much that seeing it is lawful to pray for temporal good things, We are therfore to take of the guiltiness of an evil conscience in coming by temporal things. so as we pray for grace in the first place, and for grace with them that we may use them well, let us take heed we set not a bar between ourselves and prayer for a blessing vpon the temporal good things we enjoy, that is the guiltiness of conscience in ill getting of them. For can a thief pray over his booty that God would bless it? he cannot, no more can we pray for grace and the blessing of God vpon our temporal good things if our consciences tel us we haue gotten them ill. And so much of the things wished and prayed for by the Apostle, &c. The fountain from whence things wished for do descend. Let us come to see from whence they descend, and first they are said to come from God the fountain of all goodness, and from him as a father. For the right understanding of the words, we must know that by the word father is principally understood the first person in the trinity, yet so as in heart and mind we must conceive the Son and the holy Ghost. For it is a rule in divinity that the word ( father) is taken personally and by it meant the first person in the Trinity, The word father taken two ways personally and essentially. when one person is conferred with another, as yet. 3. but when it standeth in relation to us it is taken essentially& to be understood of the father, Son and holy Ghost, subsisting in the same Godhead and divine nature. Note. Here by the way we may see how silly a shift it is that is used by the Papists to elude and put of our argument from this word father against invocation of saints, for when we reason thus( Christ hath taught us to call on God the father only, therefore not on angel or Saint) they reply, this concludes not, for if this stand good, Christ hath taught us to call vpon God the father, and therefore not vpon Angels and Saints, then this likewise is a good inference therefore not vpon God the Son, nor vpon God the holy Ghost, the rule delivered overthrows this exception, for in calling on God our father we call vpon God the father son and holy Ghost. God is our father three ways and in what sense he is called our father. Luk. 3.38. Gal. 4.5.6. 1. Pet. 1.23. But for the better clearing of these words we are to know that God is our father, three ways. First in regard of creation, so Adam is called the son of God. Secondly by adoption in Christ, thirdly in regard of sanctification and regeneration by the word and spirit. We are born anew, &c. and so made sons of God by, &c. in this place we are to understand the Apostle not in the first respect, but in the second and third, that he prayed for grace and peace, not from God our father by creation, but by adoption and regeneration: for as we are Gods creatures only, and haue no other privilege, we dare not approach his presence having defaced his image, and by sin fallen from our first estate of creation. The words thus understood do afford a double instruction one of comfort, and another of duty. For comfort we may depend vpon God with full assurance seeing he is our gracious father in Christ. For the first in that God is our father in Christ, hereupon all that be in Christ are taught to repose their whole trust and assiance of their hearts in him, to depend wholly on him for grace and mercy, and all good things. For why? he is God all-sufficient able to command heaven and earth, to serve for our good. And he is God our father willing to do us good, yea such a father as cannot grow out of kind, and leave of to be kind, and tenderly affencted towards his children, Isay 49.15. he can as soon cease to be God( which is impossible) as forget to do good to his sons and daughters. Can a woman. &c. though she could, yet &c. saith the Lord to Zion. We are not to doubt of Gods providence in the time of need. Away then with all doubting of the good providence of God in the time of need, if wee which are evil yet in the nature of fathers provide good things for our children, how much more shall our heavenly father provide for the good of his children, it is our saviours argument, Mat. 7.11. and let not reason stand against it, god is our father who hath given his own dear son to die for us to make us his children, Rom. 8 32. how then shall he not with him, &c. that is the argument of the Apostle. Let me join to these a third argument, God made himself known to be our gracious and provident father, before we could know much less aclowledge ourselves to be his children, he formed us in the womb, he brought us out in due time into the world, he provided milk in the breasts, nourishment and all things needful for us, yea more, he entred into covenant with us( with as many of us as be in Christ) to be our God and father, and we to be his children for ever, he signed and sealed this covenant by the sacrament of baptism the solemn seal of our adoption to be his sons and daugthers, all these he did before we knew what was done unto us, and will he now forget to provide good for us, when we know and aclowledge him, and by faith depend vpon him? it is not possible, let then the comfort of this raise is up to an assured trust at all times in the providence of God our good and gracious father. again, secondly is God our Father, For comfort. God cannot see us to be long in trouble seeing he is our merciful father. are we his adopted sons and daughters in Christ, then let us know for our further comfort that the Lord cannot long behold our miseries and afflictions, without pitty and compassion, our sighs, our groans, our sobs of sorrow, and tears of repentance in time of trouble and distress, cannot long be vnrespected of the Lord, as a man of tender bowels cannot look vpon his child humbled, and vpon his knees, and weeping before him, but be moved to pitty and towards him, much less can the Lord being the father and fountain of all compassion and mercy. And to give further strength to this comfort see and consider a notable pathetical speech of the Lord, Hosea 11.8.9. where the Lord makes as it were a demur and pause vpon the matter, when he was to execute his iudgement on his people, and faith, how shall I give thee up on Ephraim, &c. could ever father speak more compassionately over his child, when he is about to beat him? surely no tongue can express the pitty and tender compassion of the Lord; now if the Lord haue such a melting heart towards his poor people, that when the rod is up, and he is ready to strike, he holds his hand of himself breaking out into these speeches, how should I do it? my heart i● turned up and down in me, oh then what force haue o●● sighs and groans before him in time of our distress. If we be his children how do our tears of unfeigned repentance flowing from a grieved heart, move the Lord to pitty? can he continue to strike us holding up our hands for mercy, looking vpon him with watery eyes, humbled in the dust before him, and for Christ his sake begging pardon of sin, craving ease, comfort, and relief. No, no, be assured of it, he is our father, a kind, a loving, a good and tender father, he seeing our trouble and hearing our groans, will be moved to pitty, and not fail in due time to sand comfort either of strength or deliverance, let this comfort and cheer up the hearts of all the sons and daughters of God in Christ. Now further in that God is our father, this must teach us to carry the affection of children, love reverence, For duty. fear, humility, and obedience towards him. If we call him father, 1. Pet. 1.17. &c. as often as we open our mouths and call God our father, so often even of our own mouthe● the Lord shall judge vs. We must carry the affection of children towards God seeing he is our father. If we neither live nor desire to live in the obedience of his children; as we take comfort in God to be our father, so we must also carry ourselves as he may take pleasure in us to be his children, or else the word father in the mouth and no duty of sons in the life makes God of a Father a judge unto us, and turns his favour into fury, his pitty into plagues, punishments, and judgements against us, yea our own mouths shall testify against us, and of them he will judge and condemn vs. Let us then take this profit by it, that God is our Father, even to reform us daily as the Lord shall give grace and strength into the obedience of children, and so much of the first author and giver of grace and peace in these words from God our father. Grace and peace come from our Lord Iesus Christ immediately. Now touching the last words of this verse, the Apostle saith, grace and peace come from the Lord Iesus Christ, that is immediately, for grace and peace come from God the Father as from the fountain, but by the mediation of Christ, and it is to bee marked that the Apostle calls Christ( the Lord) in general, not in restraining the word( Lord) as standing in relation to his members as in the next verse. Now Christ is called( the Lord) as having full power over all things as being Lord of life and death, of heaven, Hell and of all creatures in heaven and earth, so wee red, this power Christ hath not onely as he is God, Act. 3.15. Act. 2, 36.& 5.31. equal to his Father, but as man also by the donation and gift of his Father, more shall bee spoken of this title in the next verse. Now in that Christ our saviour is Lord of life and glory, and giver of grace, peace, repentance, Christ is God coeternal& coequal with his Father. and remission of sins, we may hence conclude that he is God coeternal with his Father, and coequal to his Father, and this is clear in many places of the Scripture, and by his miraculous works, manifesting divine power, and by the honor and divine worship given unto him both by men and Angels. And the consideration of this ought to strengthen the faith of as many as beleeue in Christ, This serveth strongly to strengthen our faith concerning the sufficiency of the redemption rewroght by Christ. teaching them that by the merit of his death apprehended by faith, they haue grace and peace, full remission of sins and perfect redemptiom from eternal death and damnation, and so making them to rest wholly on his death, as a perfect satisfaction to God for their sins, for why? Christ our IESVS who was content to shed his blood for us, was not onely man but God, and all the works of God are perfect, therefore we need not seek for grace& peace, satisfaction& remission of sins any where but in Christ. The works of pennance which the Popish sort hold able to satisfy for sins, which they foolishly term venial, do mightily derogate from this one, full, perfect and sufficient sacrifice of Christ once suffered vpon the cross, for which one offering hath he consummated &c. Heb. 10.14. Christ who suffered was both God and man, united into one person, and by virtue of his God-head, Act. 20.28. he gave power to his death to be meritorious and of infinite price and value, the Church is said to bee 〈…〉 ●od not 〈…〉 suffer or shed 〈…〉 Christ ●●ffered ●●dely as 〈…〉 union Christ being God and man in one person, it is said that God shed his blood, noting and giuing us to understand for our comfort, the infinite merit and sufficiency of his death, that the person suffering, being not meet man but God also, his death was a sufficient satisfaction for our sins. VER. 3. We give thankes to God, &c. In this verse, the Apostle begins the preface to his whole Epistle, The beginning of the preface to the whole Epistle. and continues it to the twelfth verse, and it stands vpon a congratulation and a prayer. The congratulation from this third verse to the ninth, the prayer in the verses following. The general exposition of the Apostles congratulation& prayer. The words of this third verse, contain the general proposition both of the Apostles congratulation and prayer, that he and Timothy did congratulate and rejoice and pray for the Colossians, his congratulation is expressed by the manner of it, namely, a giuing thankes to God, who is here described by relation to Christ ( we give thankes &c.) his prayer is set out by the time ( always) that whensoever he prayed, he was mindful of them, and prayed for them: these are the general things contained in this verse, wherein we are to mark that the Apostle expressing his congratulation or rejoicing, by giuing thankes for good things, that thanksgiving fals into prayer, he begins in thanksgiving and he ends in prayer; his thanksgiving begets and brings forth prayer: The point hence arising is this. That one grace well used brings forth another, as there is a combination of sins, One grace well used brings forth another. one sin never goes alone but begets and brings forth another; so is on grace attending vpon another, and is linked and lapped within another, where grace is well used it will increase, the things of this world, the more they are used the more they are worn, but it is contrary in the graces of the spirit of God, one of them begets and brings forth another, Rom. 5.4. as the Apostle saith patience &c. we may observe it in ourselves, that as many as haue hearts opened as Lidia had, Act. 16.14. to attend to the word preached, that attending with care brings us to understand the word, understanding and knowledge used begets faith and good affection, those being stirred up and exercised, bring forth a proportionable measure of obedience and practise, where the grace of attention and meditation is is not used, it makes many good lessons fall as seed vpon the pavement, and makes men ignorant of some principal things wherein they haue often been instructed; this ought to teach men to make much of the least measure of grace, We must make much of the least measure of grace. Mat. 25.29. let them cherish it and use it, and it will increase as our saviour hath promised to him &c. And not to go from the particular here offered, if men congratulate and rejoice with others for good things found in them, or use to rejoice for good things bestowed on themselves temporal or spitituall, giuing thankes to God for the same, that rejoicing of theirs going up to heaven in thankes to God; from him will be sent down further grace, even the grace of prayer and calling vpon God, and from thence further feeling and comfort in those good things. Secondly, in that the Apostle gave thankes and made prayer to God onely, Religious invocation belongs only to God. we are taught that religious invocation standing in petition, and thanksgiving belongs only to God, and this may be confirmed, besides many testimonies of Scripture, by many reasons viz. the very instinct of nature teacheth, whom we make our God, him to pray unto; though the Heathen had many gods, and so did not call on the true God, yet they thought none was to be called vpon but a God; they always call on him or them, whom they accounted gods, Iona. 1.5. the mariners being heathen Idolaters cried every man to his god, so that to whom prayer belongs, he is God by opinion of the Heathen, yea the bruit creatures in their kind call on God &c. he giveth food &c. in many verses david exciteth all creatures to praise the Lord. Psal. 147.9. Psal. 148. Secondly, invocation is a sacrifice of the New Testament foretold; Mal. 1.11. Heb. 13.15. hence giuing of thankes is called a sacrifice. Now all sacrifices are to be offered to God only. Exod. 22.20. Act. 14 14. He that offereth &c. Barnabas and Paul rent their clothes &c. when the people of Lystra would haue sacrificed unto them. Thirdly, bee able to hear, understand and help them that pray unto him, yea he must haue knowledge of their hearts, because prayer is sometime, Exod. 14 15. Suspirium cordis, but a sigh of the heart. wherefore criest thou, saith the Lord to Moses, yet he spake never a word. 1. Sam 1.13. Act. 1.24. Hannah spake in her heart &c. but God only knoweth the hearts, therefore to God onely must prayer be made. Last of all, invocation and Faith must always go together, it is the argument of the Apostle. How shall they call &c. Rom. 10.14. Now we must beleeue only in God therefore to him only must we pray, this point being thus cleared and proved, Confutation of invocation of Angels& Saints. it meeteth with the opinion of the Papists, who hold and labour to maintain invocation of Angels and Saints departed, that opinion cannot stand with this truth of God: but they endeavour to uphold their opinion by this reason; say they it is lawful to call vpon men living here vpon the earth, while wee live together we may request one anothers prayers as Paul did, therfore it is lawful to call on Saints departed, for say they, if it be not lawful, Rom. 15 30. then is it for one of these causes, either because they will not hear us, but( say they) that is not so, because now they haue greater love unto us; then when they were on the earth: or because they know not what we pray for, but that also is not so, because look how the Angels know the conversion of a sinner and rejoice, so the Saints departed know it, or lastly, because injury is done to God or to Christ, but this is otherwise, for then wee might not request men living to pray for vs. This argument hath many branches. First I answer to it in general, that the consequent is nought, we may request the living to pray for us, therefore we may pray to Saints departed, because for the first we haue both precept and promise, for the other neither. again, touching their proofs first it is true, Saints departed haue greater love, for love continueth for ever. 1. Cor. 13.8. Yet the love of Saints departed is nothing else but a constant unchangeable and continual desire, whereby they wish eternal happiness and salvation to the whole Church of God, and to all the faithful, and that the kingdom of Christ might be perfected in all his members, thus we may grant that Saints in heaven do pray for us that is, they wish well to the whole militant Church, and to all the members equally and indifferently, but to say they pray for one and not for another, cannot be granted, because it is contrary to that love they bear equally to all, and further they are exempt from that feeling of our particular miseries, which they had on the earth, because that would detract from their perfect ioy and glory, therefore we may not conclude from their love, that they pray for any one in particular. Secondly, whereas they say, as the Angells know the conversion of a sinner so the saints departed know it. We answer, there is not the same reason why the saints departed should know it as the Angells do; because the Angells are appointed ministering spirits and know many particulars which happen unto us, Heb. 1.14. and many of our private necessities, but the Saints do not, being always absent, and yet worship, and consequently invocation of Angels is forbidden in the second Chapter of this Epistle and eighteen verse, therefore much more of Saints they neither knowing nor hearing our prayers Ob. God reveals to them what is prayed for; we answer again, this appears not by any place of scripture. Secondly, to what end should we pray unto them if they know not what we ask but by revelation( and to the last thing they allege we answer. That it doth derogate from Gods glory and from the perfect mediation of Christ to call on Saints departed, whereas they except. Then to request the living to pray for us, we answer as before, the case is not alike. First because we haue both precept and promise for the one and not for the other. Secondly, we make not the living mediators, as they do Saints departed, but only request their mutual prayers to commend our suits to Christ our head; they having a fellow feeling of our wants, as we haue of theirs, and so as members together, we sand up our mutual prayers unto God, and exercise our charity one towards another, and so notwithstanding this cavilling of the Papists it still remaines a firm truth that invocation and prayer belongs only to God. Now to the Apostles description of God to whom he gave thanks and prayed; God is here described by relation to Christ, that he is the father of Christ our Lord and saviour, God is the father of Christ as he is God, and as he is man. the word ( father) here standing in relation to Christ is taken personally as before we noted, and that we may rightly conceive how God is the father of Christ, Christ being both God and man, we must know that God is the father of Christ in respect of his deity, by nature, because he is of the same eternal essence with the father, begotten from all eternity, and so the only begotten son of God, joh. 3.16. and in respect of his humanity, not because he had substance of body and soul from the substance of his father, but because as man he was conceived by the work of the holy Ghost, and by personal union his humanity is assumed and doth subsist in his deity, Luk 1.35. the word was made flesh, and thus God is the father of Christ. joh. 1.14. We are further to mark that God is the father of our Lord Iesus Christ, How we are to conceive of Christ in respect of Gods chosen. whereby the Apostle gives us to understand how we are to conceive of Christ in respect of Gods chosen, as that he is their saviour and their Lord, not only as he is Lord over all creatures, but in more special manner, and that in a double respect, first in respect of freee donation from his father, joh. 17.9. secondly in respect of his work of redemption. Ye are not your own, for ye, &c. and so much may serve for the meaning of the words. 1 Cor. 6.19.20 Now we are to mark that the Apostle gave thanks and sent up prayers to God, not as he is an absolute God, but as he is the father of Christ, and in him a father to all that belong to Christ. And this is the Apostles ordinary form of prayer and thanksgiving in the beginning almost of every Epistle: Our lesson hence is this, that our prayers to God must in like manner be offered up in the name and mediation of Christ only. There is one God, and as there is one God, prayers must bee offered up to God in the mediation of Christ onely. so one mediator, in his name only must we come to Gods throne. How the Papists do cavil on this place it is known, say they Christ is the only mediator of redemption, but the saints are mediators of intercession, this distinction is most foolish, it makes the body not answer to the shadow, nor the truth correspondent to the figures, for the high priest in time of the law was in figure a mediator both of expiation by sacrifices,& of intercession by prayers, 1 Tim. 2.5. & did shadow and show, that in time of the new testament both these things should be conjoined and meet together in Christ: again, it doth rob Christ of a great part of his honor belonging to his Priesthood, for Christ hath not onely by his own sufficient sacrifice, consecrated, but sits also at the right hand of his Father, to make request for them. Heb. 10.14. Rom 8.32. Heb. 7.24.25. Christ his Priesthood is everlasting, therefore his intercession is perpetual, it is the Apostles reason, and to this wee may join other reasons. First; we by reason of sin,& because of our unworthiness are all chased from the throne of God, and wee are not able to stand before the throne of glory, till it be changed into a throne of grace, he therfore that is our mediator and intercessor to go between God and us, must bee able to take away sin and to procure righteousness, life, and the favour of God. Christ onely is able to do these things, therfore in his name onely must we offer up our prayers. again, he must be our mediator, in whose name we haue promise to be heard: joh. 14.13.14. but in Christ onely this promise is made, whatsoever ye shall ask, &c. Rom. 8.26. object. We red the spirit itself maketh request. and ver. 27. the spirit maketh request for the Saints, therefore Christ is not our mediator onely. The answer is easy, if we observe the words, and rightly understand them. For when the Apostle saith, the spirit maketh request for us with groans, we may not take it that the Holy Ghost is subject unto grief or passion, but that he doth breath into the hearts of the faithful, such motions whereby they do earnestly cry unto God, he maketh or teacheth them to pray with most vehement desires, sighs, and groanings: or hence is he said to make request for them as we hear it; Reu. 22.17. The Spirit and the bride say ( come) not that the holy ghost doth pray for the coming of Christ, but because he inflameth the Church with a vehement desire of his coming: so it remaines a truth, that Christ only is our mediator and intercessor between God and vs. To pass over the opinion of the Papists. First of all our meditation vpon this point ought to be to this purpose, In prayer to God we must be far from a conceit of any worthiness in ourselves. are we to come to God in prayer, in the name and meditation of Christ alone? must we hope to be heard& respected of the Lord onely in, and for his beloved son Christ Iesus, then it ought to be far from us, when we come to God in prayers to be lift up in any the least conceit of any worthiness in ourselves though we be regenerate, and though we be the children of God and such as fear God, yet must we not think to be heard for our faith, and for our fear of God, if we do, we come not in the mediation of Christ, for to come in his name& mediation is not only in word to call on God through Iesus Christ, and to conclude our prayers with these words commonly used at the shutting up of prayer( through Iesus Christ our Lord) but to offer up our prayers in the merit of his death the price of our redemption, and that cannot stand with any the least confidence in any thing in ourselves. again, we coming in confidence of some thing in ourselves, we come to a God clothed with iustice and iudgement, ready to power out his wrath vpon us; happily some will say, may wee not in our prayers stand vpon it, and plead it in the sight of God that we are his seruants and children: did not david thus. Psalm. 86.2. 2. King. 20.3. Did not Hezechiah thus frame his prayer. I beseech thee O Lord remember, &c. hath not God promised to hear and and accept the prayers of his children? Ans. david and Hezekiah in the places cited, did not pled the merit of their righteousness, but onely testify that they were the children of God regenerate, and such men as to whom God hath promised to be good and gracious, they did onely assure themselves that Gods promise of help and deliverance pertained to them in particular, because they were of that number. For as we haue it, the eyes of the Lord are vpon, &c. Thus far as many as truly fear God, Psal. 34.15. may use the benefit of a good conscience and their own integrity, to confirm them in the promises of God made to his children, their consciences bearing witness that they are such as truly fear God, they may hereupon comfort themselves with assurance that their prayers are precious to the Lord. That is the use of the fear of God in the time of prayer, we are not to pled to bee heard for the fear of God, but to assure our hearts by it to bee accepted in, and through Christ. Again, the consideration of this may comfort us against a fiery dart of the devill, Comfort against a fiery dart of satan. wherewith he many times troubles the weak, namely this, that they are unworthy, vile, and wretched, the devill will go about to persuade them, that they are so unworthy as they may not pray to God, nor expect any favour from him, in this case the weak Christian may comfort himself, and raise up his heart, and beat back the assault of Satan with this, that he comes to God not in his own name, nor any other name, but in the name of Christ, and in him his unworthiness is covered; in and by him, the throne of glory and Iustice is changed into a throne of grace, and therefore we are not to be driven away from God, in regard of our unworthiness, but to be truly humbled for it, and to bewail it, and in humble confession of it to come to God, who hath promised to haue respect in Christ to such as are of broken and contrite hearts. In this description ( Father of our Lord, &c.) the Apostle further teacheth us how we are to conceive of Christ; They that aclowledge Christ their Iesus, must also aclowledge him their Lord. Mat. 11.29. the point of instruction is this, that as many as aclowledge Christ their Iesus, must also aclowledge him their Lord, that is the right faith in Christ, we hold it an Article of our faith, wee are taught as much by Christ himself, that such as come to him by faith, and find comfort in him, must take his yoke on them, how then do they deceive themselves, and feed vpon a fancy, who will haue Christ to bear the burden of their sins, and yet never submit their necks to bear his yoke, a Redeemer they will haue him, but not a Lord, They deceive themselves, who will haue Christ a Redeemer but not a Lord. they will haue a portion in his redemption, but their own lusts must be their Lords, they will be saved by grace, and yet live the life of nature, follow after drunkenness and all manner of profaneness, as they are lead by the lusts of their own hearts, let such know that they are bewitched with a strong delusion of the devill, they set up a Christ of their own framing, and beleeue not in Christ propounded and set forth in the gospel, for let them think on it with reason, can they imagine that they hold Christ their Lord, whom they daily despite and crucify, I think they are not so fond and foolish. Now this they do by their sins, who continue hardened and unrepentant in their sins, therefore it is said, one day they shall see him whom they haue pierced, if men hold not Christ a Lord, revel. 1.7. they cannot hold him a saviour, for these two are conjoined. If ever then we would find comfort in Christ, we must learn to make him our Lord, and suffer him to rule in our heart and lives. Now to the last words of this verse, wherein the Apostle sets it down in general, that he prayed afterward, expressing the particular matter of his prayers, and he sets it not down barely, that he prayed, but together with it, the time( always) that is to say, ever when he called vpon God for himself he ceased not to pray for them, as he saith vers. 9 not to say any thing of the time here mentioned, we shall speak of it more fitly, cap. 4.2. The point hence to be observed is this. In that the Apostle prayed for the Colossians for whom he gave thankes, by his example wee are taught that we are to lift up our prayers to God, even then when wee haue cause to praise God, when wee haue just cause to give thankes to God for good things in ourselves or others, even then are we also to bee humbled in prayer, When wee pray to God we haue also just cause to praise him, and so on the contrary. for why? besides this that there is no man, who hath such measure of gifts and good things, but that so long as he is in this world he hath his wants, and is to pray for a supply for them; besides this, prayer is a special means sanctified and appointed of the Lord, to procure and to bring down his blessing on good things for the continuance and increase of them: yea such a means, as by it other means, which must not be neglected, receive a blessing from the Lord, good means serving for the continuance of good things unto us, used without prayer are commonly crossed and cursed, because the Lord cannot away to be made a seruant to flesh and blood, but being used with prayer they are blessed and they prosper. Therefore prayer must reach as far as any matter of thanksgiving, what things soever do minister matter of praise and thanksgiving to the Lord, the same gives us just cause of prayer for a blessing vpon them, and wee must take knowledge of this duty, and labour to practise it. In the time of want men will fall on their knees, and call on the Lord, Men are wanting in the practise of this duty. Hos. 5.15. Exod. 5.1. with some men, want is more forcible to make them pray, then the commandement of God, the commandement came to Pharaoh, let my people go that they, &c. but he in his ruff and prosperity answered, who is the Lord, yet afterward when he was plagued, and his stomach beaten down with an iron rod, he confessed the Lord, Exod. 10.17. and desired Moses and Aaron to pray for him. Thus many in time of sickness, trouble and distress will pray unto the Lord, but in time of health and plenty, in time of abundance, they are hardly drawn to this duty, nay, then they say unto God, as we haue it, depart from us &c. men many times promise unto themselves a perpetuity in their goods, job. 21.14.15 as the rich man did, but wee know the answer of God unto him, Luk. 12.19. thou fool, &c. and take we heed we deserve not the same title, would we haue sure and certain hold of good things, then pray we for the continuance of them, let our prayer reach as far as we haue matter and cause of thanksgiving, even then when Gods blessing is on our Tabernacles, job. 29.6. as job speaketh, when wee wash, &c. when wee haue the blessings of God in abundance, then are we to bee humbled in prayer, and because we are commonly careless of this duty in time of prosperity, know we, that if we lift up our hands and voices in prayer onely, when we are under the hand of God, that prayer is a prayer of nature, not of grace: for nature teacheth the bruit beast to groan under the burden, when we are pinched then nature teacheth us to cry for help, it is not a prayer of grace, and the free spirit of God, and such prayer, may stand and go hand in hand, with wilful rebellion against God, the Lord saith, his people in time of a great dearth assembled themselves for corn and wine, and yet they rebelled against him, Hos. 7.14. if then we would haue our prayer a free will-offering, and so pleasing unto God as a sweet fruit of his own spirit, and a testimony of our free obedience, we must be carried to a quick and ready performance of it, even then when we haue matter of praise and thanksgiving Now come we to the fourth verse. Wherein are laid before us the things, for which the Apostle gave thanks in the behalf of the Colossians, The things for which the Apostle gave thankes. namely, their faith and love with the proper object of them both, of their faith, Christ Iesus, of their love, the Saints, and that generally towards all the Saints, and this matter of thanksgiving is further amplified by the time that since &c. that is the sum and substance of the verse; wherein first observe we the things for which the Apostle gave thankes, and those were not things of the world, outward things; but things spiritual, when this conclusion followeth, Our thanksgiving to God in the behalf of our friends must be especially for spiritual good things in thē Heb. 6.9. 2. Cor. 7. that our rejoicing and giuing of thanks to God in the behalf of our friends, such as we are bound to tender and more entirely to respect must especially be for spiritual things in them, for things pertaining to Gods kingdom, and such as accompany their salvation, as the holy Ghost speaketh, see we the Apostles rejoicing in this kind in lively colours, he there saith he was filled with comfort, when he heard by Titus of their mourning, their fervent desire, their godly sorrow and the fruits of that, his ioy and rejoicing was altogether for the graces of Gods spirit in them; his example ought to be our rule, wee are chiefly to rejoice for spiritual good things found in our friends, and the reason of this is; not onely for the excellency of these good things, being of their own nature more excellent then outward good things, but because other good things are by them sweetened, and made truly comfortable to our friends, and without them, all other things are but so many weights to weigh down their condemnation to make it more heavy and intolerable, unto them, we are therfore to give thanks to God, especially for spiritual good things in our friends. Now this is contrary to the course and custom of the world, it is amongst men usual in token of their love, to give thankes to god for the health, the wealth, The course& custom of the world reproved. the frugality and thrift of their children and friends, but few or none for their faith, love, repentance, humility and other spiritual gifts and graces, this argues wee savour the things of the flesh, and not the things of the spirit, for as many as are regenerate and children of God, as they find sweetness and comfort in spiritual graces in themselves, so they delight to see them in others: and again they follow the rule of the Apostle, in all things they give thanks to God, even in every creature, they find out some thing wheerby they are stirred up to magnify the power, wisdom, and goodness of God, much more do they find such matter of rejoicing and thanksgiving to God in the renewed image of God appearing in their friends, in their holinesse, their fear of God, their faith, their love, &c. If then wee find that wee can rejoice and give thanks to God for outward things, and not for spiritual graces, it is a strong proof that our harts are not yet seasoned with grace, and the consideration of this ought to stir us up to the practise of this duty. Come we to a second thing, and that is this in that these two, Faith in Christ for remission of sins ever brings forth some measure of love both to God and men. faith and love are conjoined, we are taught that faith in Christ for the remission of sins cannot but bring forth some measure of love both to God and all that bear Gods image, for though true sanctified love be not as the Popish learning teacheth, the form of true faith, nor concurring as a cause in the act of justification, yet is there a necessary concurrence and concomitancy of faith and love in the person justified, true faith pleasing to God and available to salvation, Gal. 5.6. is ever fruitful and worketh by love in life and conversation, and wee may safely say it is as possible that the sun should haue no light, the fire not burn, or the reasonable soul( which is immortal) not live, as that true faith and assurance of Gods mercy in Christ should not be fruitful in thankfulness, in obedience, and in many good duties of love both to God and man. Note. Indeed love and holy obedience may be divorced from that faith which the Papists teach to be true catholic faith, that being but a bare assent to the truth of the history, and such as may be in devils, can brng forth nothing but trembling, or at the most admiration and amazement, as at the sight of some Pageant or strange wonder, but that faith which hath the right seal and soul of a justifying and comfortable faith, that is an affiance and trust in Gods mercy in Christ, for the remission of sins and all other appendent blessings, temporal and eternal cannot but sand forth love and many good fruits worthy amendment of life, it is then( for the use of this) a sophism, a deceit of the flesh forced vpon men, by the strong delusion of the divell, to think they haue faith in Christ, It is a deceit of the flesh to think that true faith in Christ may be severed from true love to men. and yet haue not the least dram of Christian love to their brethren, this is to think that faith in Christ for remission of sins and many sins may dwell together, which is a thing impossible, they that thus think, never felt the power of Gods mercy in Christ; and they are yet in their sins whose hearts are possessed with such deceiving thoughts, 2. Pet. 1.9. we must know it for a truth from the mouth of the Apostle. He that doth not join to his faith virtue, &c. he is blind and he hath forgotten that he was purged, &c. doth he not remember nor think on the power or the blood of Christ, which is able not only to wash away the guilt and punishment of sin, but to purge out the corruption of sin, if we haue a right faith in Christ, if we haue a right apprehension of the blood of Christ, it will certainly make our hearts pliable and obedient to God, and tender, loving and sincerely affencted towards men. Can we think that any mans heart is washed in the blood of Christ, and yet it remaineth full of the poison of sin? no certainly, never was any heart bathed in the blood of Christ but thereby it was suppled and made tenderly affencted towards all the Saints and members of Christ. Therefore let no man deceive himself in this point. Now to the object of faith and love, and first of faith( Christ Iesus) where in a word mark we the phrase used by the Apostle, he saith not they believed Christ but in Christ, We never find in scripture mention of faith and trust in any but in Christ and in God. Exception. a phrase ever in scripture used to express true faith and affiance standing in relation to Christ and to God, we shall never find mention of faith affiance, and trust in any, but in Christ and in God. This I note to show the strength of our argument, against invocation of Angells and Saints. Where we reason with the Apostle, that we cannot call on them because we may not beleeue in them. Exception. Exod. 14.31. Now against this, exception is made by our aduersaries the Papists. No say they? may we not beleeue in men? why? what say you to that, they feared, &c. again, Rom. 10.14. do we not red in the Epistle to Philemon, the fift verse, the Apostle saith he heard of his love& faith, &c behold say they, the Scripture teacheth faith in Moses,& faith in the Saints. Answ. 2 Chro. 20.20 We answer in that place of Exo. the words are not in God &c. but they believed God, that is, they gave credit to the Lord and to Moses his seruant, they gave credit unto the word he had spoken unto them, ver. 13.14. and so their own translation hath it crediderunt Domino& Mosi &c. and cannot otherwise be expressed in greek or latin, as their own vulgar interpreter hath well observed. The like place we haue, hear ye me O Iuda, and ye inhabitants &c, beleeue his Prophets, that is, give credit to the words of his Prophets &c. for the second place we answer, that any man who is not wilfully blind, may see that faith is there referred to Christ, and love to the Saints: again, the Apostle speaks of the Saints living not departed as appears ver. 7. therefore that place cannot make for Popish faith and belief in Saints departed, neither can they find any place of Scripture so much as by implication, teaching faith or trust and affiance in men bee they never so good, but rather the contrary, the Lord hath set a curse on that man that trusteth in men. jer. 17.5. Now further touching the object of that faith that is here signified. True justifying faith is fixed and bounded on Christ Iesus onely. Faith, trust& affiance, the object of it is said to be Christ Iesus, whence we may gather that true justifying faith is fixed and bounded on Christ Iesus only, though faith in a general signification being a word of relation, respecting things to be believed, haue reference to the whole word of God,& haue for the material object of it, every truth recorded in the word, yet as it is an instrument of justification, it beholdeth the special mercy of God in Christ: it apprehendeth Christ and his merits, the merit of his innocency, the merit of the holy and perfect obedience of his life, the infinite merit of his satisfactory death,& hence it is called the faith of Iesus,& this is to be marked, because in this respect only is faith said to justify, Rom. 3.26. faith doth not justify as a quality inherent in us, for any excellency or merit in itself, nor any action of faith of itself, but onely by relation to the object, because it taketh hold of the merit of Christ, and doth apprehended and apply his perfect righteousness unto us, as the hand receiving gold or silver given, makes not rich, nor the work of the hand in the act of receiving by itself, but the gold or the silver. So it is not faith nor the work of faith that doth justify, but Christ, whom by faith we apprehended, the matter of our justification as the Apostle hath taught us, God hath made him to bee sin, 2. Cor. 5.21. and this being so it must teach vs. First, to take heed of the doctrine of the Church of Rome, who say faith doth justify indeed, but how? Confutation of the Papists touching the manner how faith doth justify. not by relation to Christ the object of it, but as an excellent virtue bringing forth many divine and gracious motions in our hearts, as the fear of hell, love of God, a consideration and a desire of life eternal, and so fitting and preparing us, and making us worthy ex congruo to receive grace and justification, a doctrine devilish and dangerous, flat contrary to the truth now delivered, and contrary to that opposition made by the Apostle, where he opposeth believing and working, faith and works, therefore faith as a work or excellent virtue doth not justify, Rom. 3.27.28. for then the Apostles opposition is overthrown, then believing and working might stand together, which are made opposite and cannot in the act of justification stand together. Such as will be justified in Gods sight and saved eternally, must renounce all things in themselves. again( for the second use) if faith do not justify as an excellent quality, for any excellency or merit in itself, but onely by relation to the object of it Christ Iesus, then as many as will( indeed) be justified in the sight of God, and eternally saved, must learn utterly to renounce all things in themselves, and there is good reason for it, for if other qualities and works, bee so far forth good, as as they come from faith, and faith itself, as a quality or work doth not justify us in the sight of God, then much less can any other grace or work do it; it is the pride of our corrupt nature to look for justification,& salvation by some thing in ourselves, if wee live in civil fashion in the world, and we hurt none &c. then wee are lift up in a conceit of this, and we think we cannot choose but be saved, thus the divell taking advantage of our pride, doth teach men to encroach vpon the doctrine of the holy Ghost, for whereas he hath taught that good life and honest conversation serves onely as an evidence and necessary proof of true faith in the blood of Christ, the divell teacheth to advance these things to a higher place of dignity, Gal. 5.4. even to shoulder out Gods grace and merits of Christ in our justification, but wee must know as the Apostle hath taught us, if we look to be justified by any thing in ourselves we are abolished &c. faith in Christ Iesus and confidence in good works cannot stand together, faith and good works ever go together, and true faith is ever fruitful in good works, but faith and confidence or opinion of the merit of good works cannot stand together. If we look to be justified and saved by Christ, wee must cleave onely unto him, and utterly renounce confidence of all things in ourselves, wee must judge ourselves, and condemn ourselves in regard of any thing in us, and pled nothing but mercy and forgiveness, wee must go out of ourselves and fix our faith vpon Iesus Christ, and be fully persuaded in our hearts, that his death is our ransom, his righteousness our righteousness, and make him our perfect saviour and Redeemer, Sanctified love must be expressed in the fruits of it chiefly to such as are sanctified and to all such. build vpon him as a rock that never can be shaken, and then the gates of hell shall never prevail against us, and so much of the object of faith. Now come wee to the object of love, that is( all Saints) true sanctified love coming from faith is to be extended in the fruits of it to all men, as they are men bearing the image of God, but especially, to such as are sanctified and renewed according to Gods image in some measure of holinesse, and it must be teached generally to all Saints, as the Colossians did, so we are not onely to love one or two or a certain set number, but all Saints without exception, we are to bear hearty affection to all generally, and to express it in duties of love, to as many as we are able( saith david) Lord my well-doing &c. but to the Saints, Psal. 16.5. and he speaks indefinitely, to the Saints that are here on earth and to the excellent; reasons of this are these, first, all the Saints are members of one body, and it is a law laid on the members of the natural body by the providence of God, that what ability is given to any member, it should be used for the good of the whole body, and of every part of the body? that the sight of the eye should bee used as well for the direction of the foot, as for the guiding of the hand. So in the mystical body of Christ, what good practical grace or affection is wrought in any, it should bee extended to the good of the whole body, and of every particular member of the body. Secondly, there is the same reason and ground of love in every Saint of God; namely, the image of God renewed, their holiness and fear of God, though not the same measure, they all resemble God their Father in some degree of holinesse, and show that they are begotten of the immortal seed of his word, therfore love being bounded& set on goodness,& that being found in some measure in every Saint of God, we are to extend our love to all& every Saint& seruant of God, but for the better cleared of this point a question must be answered, namely, this seeing we are to love all the Saints of God, the question may be whether wear to love them all alike or no? Answ. First, in respect of the different degrees of men, there must be different degrees of love: the Magistrate and the Minister being public persons fearing God, are to be loved with a greater measure of love then private persons, because they bear a double image of God, inward in sanctified grace, outward in place& authority. Secondly, in equal comparison, when men are equal in degree, we are then in the first place, principally to love and show duties of love to Parents, children and such as are conjoined and tied unto us by nature, or any outward bond of marriage or friendship, because wee are bound to love them by a double bond of nature and of grace, grace doth not abolish natural affection, but onely order it and dispose it aright, and so the question is answered and the doctrine cleared. Is it so that we are to love all the Saints of God, then far be it from us to love one and hate another, partial love of other reproved. that language and speech ought not be heard out of our mouths, I love such a one even from my heart, because he is an honest man, but such an one happily as honest as he I cannot abide, and it may bee wee cannot abide him, even because he is one that in our conceit is too forward in the fear of God, are we not in this case become partial in ourselves, Iam. 2.4. as if our love be thus partial, wee love one Saint of God and not another, let our pretence be what it will, that we love him, because he is an honest man, in deed and truth we love him not as a Saint, not for God,& his graces in him, but in some other respect either for pleasure or profit, it is not possible for us to love one as a Saint and fearing God, but we must love all that fear God, because all in their measure haue in them that which is truly amiable and lovely. again, if we love some and not others, we make it plain, we yet love not God, can we persuade ourselves that we love God, and love not some whom he loveth, can a man say he loues his friend and yet hate any one of his children, 1. joh. 2.20. no certainly he cannot no more can we truly say &c. If any man say I love God, and yet hate his brother, he is a child of him that is the father of lies, c. 3. 10. In this are the children &c. Let then the consideration of these things stir us up to put away partial affection, let us bear and show hearty love to all the Saints of God, so we may haue testimony that our love is sanctified, and that wee love God, and from thence may rise up to an assurance of his love in Iesus Christ. Now to the fifth verse. VER. 5. For the hopes sake &c. In this verse, the Apostle doth lay before us two things. First, wherefore it was that the Colossians continued constant in their faith in Christ Iesus and love towards all Saints. What was the motive that stirred them up to go on in faith and love, namely, the hope laid up for them in heaven. Secondly, the means how they came to the knowledge of that hope, and that was by their hearing of the gospel, which is described to be the word of truth and their hearing of this hope, by the preaching of the gospel is further amplified by the time that they heard of it, before the writing of this Epistle. Whereof( saith the Apostle) ye haue heard before, come wee to the first of these two general things in these words, for the hopes sake, by hope in this place wee are to understand, not the gift or grace of hope wrought in true believers following true faith, but the thing hoped for, the thing certainly expected of all that truly beleeue eternal happiness, glory and life everlasting, and that is clear out of the text itself, because the gift or grace of hope is in the heart, but this is here said to bee laid up in heaven:( laid up) that phrase is borrowed from Parents, who lay up good things to bee given in time to come to their children, the meaning is that the Lord hath as it were laid up, provided and prepared life, happiness and glory in time to be given to his children, so we find it in the last doom that Christ shall pronounce vpon the blessed of his father, Come ye blessed of my father, inherit the kingdom prepared, &c. Mat. 25.34. In heaven, that is in the place and seat of the blessed Angells and Saints, whether Christ is ascended, and from whence he shall come to iudgement, this then is the true sense of these words, for the eternal happiness life and glories sake, prepared of the Lord from all eterniry in time to be given you in the highest heauens. Now first in that glory and life to come is called by the name of hope, one of these is put for another, one to signify another, hope to signify heaven. True christian hope must not only haue reference to life eternal, but must be a resemblance of it. Hence we may take up this conclusion, that true christian hope, or the hope of true Christians must not only haue reference to life eternal, but it must be a resemblance of life hoped for, and in some sort be correspondent unto it: for as in metonimicall and sacramental speeches, when one thing is set down to signify another, there is a resemblance and similitude between those things, as the bread in the sacrament resembleth the body of Christ, so our hope put for heaven, it must be a resemblance of heaven, it must in some sort express eternal life laid up for us in heaven; how can that be, may some say? Answer, by working in us even in this life a beginning of life eternal, by making our life and conversation heavenly, or as the Apostle speaks, Phil. 3.20. in heaven. Then is our hope a lively image fit to resemble life eternal, when it is manifested in the beginnings of life eternal, when it is effectual to turn us from sin to God, and to work in us newness and holinesse of life. And that true christian hope is such a resemblance of eternal life, and is thus effectual and so ought to be in vs. mark that place of the Apostle, our conversation( saith he) is in heaven. Phil 3.20. What is his ground? even our hope of the glorification of our bodies, and fullness of glory at the coming of Christ, for he saith in the verse following, from whence, 1. John 3.3. &c. we haue a plain text to this purpose, saith S. John, we know, &c. and every man that hath this hope, &c. whosoever hath true hope he is thereby stirred up unto daily repentance and reformation of life. Now for the use of this, there is never a one of us of yeers and of discretion, but we will say we hope for life eternal, trial of our hope of life and salvation in heaven. and we look for happiness, and glory in heaven by the mercy of God in Christ. But would any know whether his hope be a true Christian hope or no, such a hope as will not deceive nor disappoint him in time of need, no not in death itself, let him then examine it by this note, if his hope be a resemblance of life eternal, if it do express in his life the beginnings of that life laid up in heaven in some measure of purity, holinesse, innocency, meekness, and love, &c. so that a man may say of him as we use to speak of a child towardly and of an ingenious countenance, that he is optimae Spei one of excellent hope, then his hope is indeed religious and christian, such as will comfort him when the pangs of death are vpon him. But if otherwise he say he hopes for life and salvation, and yet be not able to show it in some conformity, similitude, and likeness unto life eternal, but his life is rather an express image of his natural corruption, his life is stained with many foul sins, that mans hope is but a pretence of hope, and in the end it will deceive and make him ashamed, can a man say and that truly, he hopes for heaven, and yet his very breath stinks of hell, he breaths and belches out blasphemous oaths, railings, cursings, slanderings, &c. and hath his tongue set on fire with the fire of hell, as S. james saith, third Chapter verse 6. can any say that he looks up to heaven, and beholds the fullness of happiness and glory in heaven, and yet his eyes are full of adultery as the Apostle speaks. 2. Pet. 2.14. We know we cannot see the sun when a thick cloud is before it, Mat. 5.8. and can we imagine that we see the brightness of glory in heaven, through the thick foggy mist of many sins? it is not possible, our saviour hath said it. That only the poor in heart, such as are purged both from the guiltiness and filthiness of their sins shall see God, shall see by their faith in this life the comfortable beams of the Lords living countenance shining vpon them in Christ, and shall see him face to face, even the brightness of his glory to their eternal comfort in the life to come. In the second place in that the Apostle doth testify that he heard of the constancy of the Colossians in their faith and love; towards all Saints for the glories sake laid up for them in heaven, we are taught that it is the steadfast looking into heaven, that doth keep and hold true believers in a constant course of religion, The steadfast looking into heaven doth keep true believers in a constant course of religion. it is that which makes them cleave fast to Christ. and keep fellowship and communion with the Saints, for though we are not to depart from sin or do good, for this end only or principally that we may obtain eternal life, for then we shall never obtain it, because this end and purpose proceeds from self love, though we are not to avoid evil or do good, chiefly in respect of reward or fear of punishment, but in respect of Gods glory and our own duty, yet in the duty of religion and love, we may haue an inferior subordinate and second respect unto the recompense of reward, and to make us constant in well doing, life everlasting must ever be in our eye, at which we must continually aim. We red that Moses esteemed the rebuk of Christ, Heb. 11.26. &c. for why saith the text he had respect unto, &c. vers. 27. He forsook egypt, &c. for he endured, &c. He had his eye vpon heaven, and vpon God in heaven, the rewarder of them that seek him, and by faith depend vpon him, and that made him lightly esteem the troubles and trials of this life, and not to fear the rage and fury of Pharaoh or of any man living. Would we then for use of this) stand fast in our profession of faith, We must learn to cast our hope as the anchor of our souls within the vail of heaven. Heb. 6.19. would we be constant in religion, and the fear of God, amid the troubles and miseries of this life, yea in the midst of many violent assaults and strong temptations of Satan, then learn we to cast our hope, the anchor of our souls, as the holy Ghost calls it, within the vail of heaven, let us lift up the eyes of our minds and fasten them on that glory and bliss that is prepared and laid up in heaven, for all them that love the appearing of the Lord Iesus, then we shall be able to put vpon us Iobs resolution, Though the Lord should kill me, &c. and in the hour of temptation and pangs of death, we shall cleave fast unto Christ by faith, job 13.15. and hold our communion with the Saints, it is not possible that such as profess faith and religion, and yet mind earthly things, and haue their minds groveling on the things of this world and profess in respect of wealth, that they should hold out in faith and in the fear of God, in the time of trial and temptation, the divell could thus reason, doth job fear God for nought? as if he had said, job 1.9. Iobs fear and service of God is but in respect of his wealth and prosperity, therfore lay but thine hand vpon him, and he will start aside from his fear, he will then show himself to be but an hypocrite. Though the divell was deceived in job, yet he hath shewed by this manner of reasoning that he knows well that such as profess in respect of wealth and outward prosperity, they are soon driven from their profession, by the least trial or temptation. Therefore this ought to stir us up in our profession, to respect chiefly the glory of God and our duty, and then labour to fix our eyes on the mark and price of the high calling of God in Christ Iesus, that so we may be constant and persevere in time of trial and temptation, which may come vpon us we know not how soon. It followeth( laid up) this phrase as hath been shewed, is borrowed from parents to bring within the compass of our understanding the Lords eternal decree, and his purpose, to bestow life and glory vpon his children, our instruction hence is easily gathered, namely this; Such as truly beleeue in Christ and hold coniunction with the Saints, may look for life and glory in heaven. in that life and glory is laid up with the Lord in his eternal council. We may conclude it shall in time be given to such as truly beleeue in Christ, and hold fellowship and communion with the Saints, it is laid up for them, they shall not miss of it, they may certainly expect it. Our Apostle doth thus build vpon it, that he having finished his course and kept the faith, 2. Tim. 4 8. thenceforth was laid up for him, &c. and that the Lord the righteous judge would give it unto him, at the day of his departure, out of this life, and not only to him but to all them also, &c. We may further be resolved of this truth by considering the end, why natural parents provide and lay up good things for their children, applying that by way of similitude to the Lord, for what is their intent and purpose, in their providing laying up and careful keeping of good things? surely in time to endow and to enrich their children, and it is either change of affection or want of ability, that makes void their purpose, either because their love is turned into hatred, or because they are not able to do that they purposed, now the Lord having purposed and intended from all eternity in time to endow and enrich his children with treasures of eternal life and glory. What is it that may frustrate and make voided his purpose? is it change of his love? not possible, his love is essential in him, as unchangeable as himself, he loues for ever whom he loues once. Is it want of power? we cannot so imagine, he is omnipotent the God of all power, nothing in heaven earth, or hell, is able to withstand or hinder him from effecting his purpose, therefore happiness and eternal glory being intended by him to his children in his eternal love that never changeth laid up for them under his hands, and keeping who is able to keep and to bestow it at his good pleasure and that in heaven a place of all safety and security, where it cannot be corrupted, stained, wax old, or waste and wear away, as the Apostle saith, It must needs in time come to them for whom it is prepared and appointed of the Lord, 1. Pet. 1.4. that is to such as beleeue and hold fellowship and communion with the Saints; a matter for the use of it of great comfort to all that truly beleeue, to them only the comfort of it doth belong. Comfort to all that truly beleeue in Christ. First therefore, let our meditation in this point be to this purpose, is life and glory laid up for us, in time to be given unto us, then let us not be dismayed and utterly dejected, though we loose all that ever we enjoy in this world, far be it from us vpon the loss of the transitory and fading things of this world, to cry out and say we are utterly undone, how shall we do? whether shall we turn ourselves? let these distempered speeches arguing want of hope bee heard out of the mouths of such as want hope, and be far from us, let not us fear what man or divell can do unto us, it is the encouragement our saviour gives vpon this very ground. fear not, &c. every word hath the weight of an argument, as if he had said, Luk 12.32. fear not the loss or want of earthly things( he there handleth the argument of Gods providence) it is your kind and loving father that doth tender your estate and hath care of it, it standeth with his good will and pleasure freely to give without any merit of yours the kingdom, that is that heavenly kingdom prepared for you, why then should you fear, Nay saith he vers. 4. I say unto you be not afraid of them that kill the body, that is, fear not them that are able to take away your temporal lives, they can go no further, they cannot strip you of life eternal, that is beyond their reach, they cannot enter vpon your souls to hurt them, they are your freeholds, free from the rage and violence of satan, and an his instruments. Nay yet more then this, in that life and glory is laid up in time to be given us if we beleeue in Christ. we may hence receive further comfort though it be so that our brains be dashed against the walls, our bones scattered in the streets, our blood run down the channel, yet our bodies so mangled and martyred, shall be raised again restored by the power of God, and be crwoned together with our souls with happiness and glory, and our tongues shall sand forth the praise of him that sits vpon the throne with majesty and honor for ever, Expectation of ease, comfort, and deliverance in time of trouble strengthened. &c. that is our first use of this, that life and glory is laid up, and in time shall be given unto vs. again, secondly the consideration of this may strengthen us in our expectation, of ease and comfort and deliverance in time of trouble, and distress, that in the Lords good time wee shall not fail of ease, comfort, and deliverance, for why? hath the Lord laid up eternal life and glory in time to bee given us, shall we not miss of it, may wee certainly expect it? so also hath the Lord laid up ease, comfort, deliverance &c. for all his distressed children in his good time to be given unto them, and as we are to wait with job all the daies of our appointed time, job 14.14. till our last changing shall come, our changing from misery and sin to happiness and glory, so are we in all times of trouble, and distresses to wait till our changing shall come from the Lord, Isay 63.3. till it please the Lord to give us beauty for ashes, &c. To change our sorrow into ioy, our sickness into health, and to deliver us out of our distress, it is a fruit of our corruption to be impatient of delay, to make hast to be delivered and to seek by unlawful means as the fashion of some is in present trouble, they must haue present help, or else they will fetch it from hell itself, by means of witches, sorcerers, and such like. Let them know, whosoever they be, that are thus hasty, that this is a manifest demonstration of their want of faith and trust in God for life eternal, shall we say we trust God vpon his word for happiness in heaven, and yet trust him not vpon his promise for help in time of need? can we persuade ourselves that we beleeue there is life and glory laid up in store with the Lord in time to be given us, and yet not beleeue there is comfort and deliverance with the Lord in time of trouble? no, no, if we trust not God for the less, we cannot trust him for the greater, either then trust in the Lord in time of trouble, and with patience expect comfort from him, or else thou hast not yet learned to wait vpon his mercy for salvation, and remember the words of the Prophet. Isay 28.16. He that believeth, makes not hast, an infallible character and badge of him that believes is this, he makes not hast. If thou then make hast thou believest not. Now here a question must be answered in that the Apostle saith, life and glory is laid up, some may demand how this can agree with that, where believers are forbidden by Christ to lay up &c. whereby treasures, is meant eternal glory, and if that be laid up, how then can they themselves lay it up? For answer, wee must learn to distinguish and make a difference between the essence and substance of glory& the degree& measure of glory. Now the first of these is meant in this place, that the substance of glory standing in the fruition of the presence of God, fellowship and society with God the Father, Son and holy Ghost, and with the Angels and Saints is laid up for true believers, but the measure of glory may be laid up, and may bee increased by themselves, they by their good works of faith may treasure up a greater measure and degree of glory, a greater reward in heaven which shall be given, not for the merit of their works, but of the mere mercy of God, who in the day of retribution will crown his own gifts not our merits, and where he finds greater measure of gifts, greater measure of the works of faith, there he will in mercy bestow greater measure of glory according to that of the Apostle, 2. Cor 9.6. 1. Cor. 15.41. he that soweth sparing &c. he that soweth liberally &c. and as he saith, as one differeth in brightness from another, so there shall be greater measure of glory in one Saint then in another, according to the measure of the works of faith, this I take to bee the meaning of our saviour, in saying, lay up &c. that is treasure for ourselves, a measure of glory, and add one measure to another, True believers haue not their happiness in present possession but in reversion. 2. Cor. 5.7. 1. joh. 3.2. as men in heaping and hoarding up riches add one shilling and one pound to another. Now further, in that the Apostle saith, the happiness of true believers, is laid up for them in heaven, he would haue known that they haue it not in present possession, but in reversion, in hope and expectation, they live here by faith &c, and as Saint John saith it yet appears not how glorious they shall be, though the Lord give them a taste of heaven in this life in the first fruits of his Spirit, in peace of conscience and ioy in the holy Ghost to comfort and stay their hearts, yet they must expect full fruition of happiness in heaven in the life to come. Our use of this, is that which the Apostle hath taught Chap. 2. We must lift up our hearts and affections to the highest heauens. that seeing our happiness and fullness of ioy and comfort is not in any thing under the sun, but laid up in the highest Heauens, wee therefore should lift up our hearts thither, and set our affections &c. and to help forward, and stir up our dulness, in this respect consider we but these two things. First, to set our affections on earthly things, it is such an high degree of sin, as our Apostle could not think of it, but with a bleeding heart, nor speak of it but with tears trickling down his cheeks: and mark the steps by which he comes unto it, Phil. 3.18.19. many walk &c. again, to set our affections on the things of this world, will not onely make us lose the hold that we seem to haue of heaven( for we cannot compass heaven and earth together) but the very remembrance of heaven, experience shows this. For speak to a worldly minded man, of the joys of the life to come, of the eternal weight of glory that shall be revealed, and he is no more moved then a ston in the wall, he hath no apprehension of it, if then we would not aspire to that high degree of sin, that will make an honest heart bleed to think or speak of it: if wee would not lose the hold we seem to haue of heaven, the very remembrrance of heaven, let us lift up our hearts and our affections and not suffer them to settle and rest on earthtly things, let us use them as travelers to help us forward in our journey towards heaven, but let our chief care and affection bee on heaven and heavenly things, and so much of the first general part of this verse, in these words ( for the hopes sake) Now to the second part of it, in the words following ( whereof &c.) the words need no long expositon, the word( gospel) is a word well known to every one in sound, but happily to few in sense and signification. It signifieth in general good tidings, but in special the tidings or the promulgation of the free grace and mercy of God in Christ, it is an evidence or declaration of Gods covenant of grace, it signifieth that part of the word of God, that contains the promise of remission of sins and life everlasting, made to all that truly beleeue in Christ, and repent of their sins, it is called the word of truth, or( as the words are) of that truth, in a double respect. First, because it is of absolute and infallible truth without error, being published first by God, who is truth itself, after by Prophets and Apostles, to whom it was revealed by inspiration and instinct of the holy Ghost, and by them preached and written without error. Secondly, by a kind of excellency above the law, because it doth contain and publish that eternal and saving truth, whereby we come to the knowledge of righteousness and salvation by Christ, which wee could not haue by the law, nor was ever revealed by the law, here first we are to observe that the Colossians heard of life and glory laid up in heaven for them, by the gospel and so came to the knowledge of it, whence it followeth, Knowledge of life eternal comes by hearing. that the knowledge of life eternal comes by hearing, it is not in us by nature, but it enters in by the ear, the listening& lending of the ear to the word preached, is the ordinary outward means, whereby knowledge of salvation is wrought in the heart; for saving faith which comprehends both knowledge of Gods mercy, and affiance in his mercy, by which we are saved, comes by hearing, Rom. 10.17. when Adam fell from God, he knew what blessing he had lost, and into what misery he was fallen, that was the knowledge of good and evil, the divell promised and he got but he had no sight of rising, no knowledge of restoring to the state of grace and salvation, till he heard it from the mouth of the Lord, that the seed of the woman should break the serpents head, and so by nature there is no knowledge of salvation but a sight of everlasting death and damnation, indeed the heathen groped after happiness, and dreamed of elysian fields, but had no true sight of it, till it was revealed to them by the sound of the gospel. Hence then learn we what precious account wee are to make of hearing of the word. We are to make precious account of hearing the word of God. Is it so that by hearing of it we come to faith, and knowledge of salvation, then think that our ears are put to the best use when they are hearing of the word, for then they are exercised in a business that tends to the saving of our souls, and let us not with giddy headed monks and swelling Enthusiasts, think basely of hearing, and think we shall come to the knowledge of salvation, by idle visions and fantastical revelations; they brag much of dreams and private illumination of the spirit, and so join the word and spirit which the Apostle hath coupled together, he calls his preaching the ministration of the spirit, 2. Cor. 3.8. to note that the word and spirit are so nearly conjoined, that they must always go together, the spirit shineth in the word, and the word is powerful by the spirit, and we must be taught of God, but by the word the Lord puts them together, Isay 59.21. I will make this my covenant, &c. and by reason of this coniunction of the word and spirit, the preaching of the word is an instrument of grace and salvation, therefore we are not to depend vpon visions and revelations from heaven, but to make precious account of hearing the word. And again let us not with contemners of the word reason thus, if I be appointed unto life and salvation, I shall come unto it as well as they that hear all the sermons in the world, that is a dangerous rock on which many souls suffer shipwreck. Rather reason thus with thyself, am I careless of the means the Lord hath appointed to bring me to the knowledge of salvation, then I may justly fear that I belong not to Gods election. For whom the Lord hath appointed to such an end, he hath appointed to the means, and doth sweetly incline and bend the purpose of the will that way; whom he hath predestinated them he hath called by the preaching of his word. Rom. 8.30. It is the subtlety and cunning of the divell to work in the heart a persuasion of indifferency, where the Lord by his ordinance hath laid a necessity, that the hearing of the word which the Lord hath appointed a necessary outward means to bring to the knowledge of salvation, is but a thing indifferent, and to persuade that a man may be saved, though he be careless of the means of salvation. Let us learn to take heed of this subtlety, consider and take we but a short view of the state of such as lightly regard the hearing of the word, they walk in the darkness and vanity of their minds, they rush into errors, break out into blasphemies, run into all sorts of sin, they degenerate into the nature of bruit beasts, and grow worse then they. For why they haue no strength against the corruption of their own hearts; nor any power of grace to withstand the temptation of satan, but with full swing run after the vanities of the world, and the pleasures of sin, and so lye open to Gods wrath, which hangs over the heads of all vnbeleeuers, being destitute of Christ the rob of righteousness, wanting faith, mortification, sanctification, and the whole armor of God, a state wretched and damnable; let the consideration of it move us to make a special account of hearing the word, whereby our judgements may be informed, our wills reformed, our affections ordered, and every thought brought into captivity to the obedience of Christ. In the second place we are to mark that the Colossians came to the knowledge of life and glory, laid up for them in heaven, by hearing the gospel, whence we learn that the doctrine of the gospel, the doctrine of remission of sins, The doctrine of the gospel is that which brings men to the knowledge of their salvation. and life everlasting by Christ exhibited in the flesh, is that in particular which brings men to the knowledge of their salvation. For why the gospel of Christ is the only charter and evidence of that heavenly inheritance, that is prepared for them that shall be saved. It is not the book of the creatures, the visible frame of the world, that can reveal or make it known, that serves onely to leave men without excuse, Rom. 1.20. it is not any extraordinary work of Gods iustice, any of his judgements which are real and visible sermons, they bring not to the knowledge of mercy, neither is it the hearing of the law, because there is no seed of faith, either in the law of nature, nor any revelation of it by the moral law of God, the law is no instrumental cause of faith, repentance or any other saving grace; the moral law is called by the Apostle a killing letter, 2. Cor. 3.7. the Minister of death and condemnation. And the gospel is there said to give life, and is called the ministration of righteousness and of the Spirit. Gal. 3.2. And indeed it is the hearing of the gospel that doth confer the Spirit of adoption, Act. 5.20. as the Apostle saith. Hence is the gospel called the word of life, the word of salvation, and therfore the hearing of the gospel onely brings the knowledge of life and salvation. Act. 13.26. Whereto then serves the hearing of the law? The Apostle makes answer as our schoolmaster 〈◇〉 to bring men to the knowledge and feeling of sin, to the knowledge of the curse, Gal. 3.24. and punishment due to the same without remedy, and so to compel them to go to Christ set forth unto them in the gospel. The point then being clear the use of it is this. First it maketh known who they be that do truly and rightly preach the gospel, Who they be that do truly and rightly preach the gospel. namely, they who do aim and drive at that, and in some measure effect that which is the proper work of the gospel, that is, bring men to faith in Christ,& certain knowledge of their own salvation, The Papists teaching that holds men in suspense and makes men doubt of their own salvation, and gives them no certain light, nor knowledge of life and glory laid up for them in heaven, is not the true teaching: The gospel is then truly preached when the preaching thereof is powerful by the work of the spirit, to confer the Spirit of adoption, whereby believers know that there is life and salvation laid up for them in heaven. again, hence learn wee who they bee that rightly hear the preaching of the gospel, namely, Who they be that rightly hear the preaching of the gospel. they who are brought by hearing of it, to a true sight of their own salvation, that life and glory is laid up for them in heaven, the gospel is powerful in itself to bring men to the knowledge of salvation, it is the arm of the Lord to that purpose, and if it be not thus powerful in thee, to work in thee vpon good ground, faith and repentance, and a measure of true knowledge and assurance of thine own salvation, 2. Cor. 4.3. thou hast not profited by hearing of it as thou oughtest, and then mark what the Apostle saith, if the gospel be hide &c. If thou be not able to see that light that shineth in the gospel, touching remission of sins and salvation, it is a sign of perdition. again, consider that the divels understand both the law and the gospel, and give assent to the gospel to be true, they go so far, if thou then be not brought to some measure of assurance of salvation thou hast not yet gone beyond the divels, who are already in hell. Let then these things work vpon thee thus far, to draw thee to examine how thou hast profited by the preaching of the gospel. The Apostle here calls the gospel the ( word of truth) that is absolute saving truth, Their opinion is false, who hold; every man living an outward civil life may bee saved in any religion. hence it follows that the opinion of such is false, who hold that every man living an outward civil life may be saved in any religion, the jew in his judaism, the turk in his antinomianism, and the Heathen in his paganism. For reason teacheth that truth is simplo,& one error is manifold, and there is one way to do well, and many ways to do evil. Now every Art and Science hath his truth, but saving truth, is the truth of the gospel, and there is but one gospel, one in number, no more, and therefore but one way of salvation that is by true faith in Christ. VER. 6. Which is come unto you, &c. In this verse, the Apostle proceeds in commendation of the gospel, and not contenting himself to call it the word of truth, he goes on further to commend it, and that by two arguments. The f●rst is taken from the wonderful diffusion and spreading of it, that it was diffused and spread one all the world, that the sound and preaching of it was come to all the parts of the world, in particular to the Colossians, ( which is come unto you &c.) Secondly, he commends it from the effectual working and fruitefulnes of it, and that both in general in all the world and in special among the Colossians,( for so the sentence must bee supplied and made up in the words following, as if the Apostle had said is fruitful in all the world, as it is also among you &c. and this argument of the fruitful working of the gospel in special among the Colossians is further amplified by the circumstance of time, that it was fruitful among them, from the very day they heard and knew the gospel whis is delivered under the name of the grace of God, the matter of it, and by their manner of hearing and embracing of it, expressed in the word( truly, or in truth) from the day that ye heard &c. these are the general things contained in this verse, come we to the first argument of commendation ( come unto you) that is published and preached among you as the Apostle, Rom. 10.15. citing the words of the Prophet saith, how beautiful are the feet or coming of them, and his meaning is how excellent and pleasant is the preaching of the gospel as appears in the next verse, but they haue not all obeied ( unto all the world) that is to all the parts of the world, Asia, Africa, Europe and America, and to the chief nations and kingdoms of those parts, and from them, if not the preaching yet the famed and sound of the gospel came to bordering nations: so that in the time of the Apostle there were very few or almost none, unto whom either the preaching of the gospel or the famed of Christ had not come Hence is the preaching of the gospel compared by the Apostle to the sound or voice of the heauens, that as the heauens that beauty, motion influence show and as it were speak and sound forth the glory of God to all nations, so( saith the Apostle) applying that of the Psalmist by the way of similitude to the preaching of the gospel no doubt their sound &c. Rom. 19.18. Some may say we red of certain nations newly converted to the faith, as this land of ours, Ob. long after the time of the Apostles? It is true, but that is to bee understood of the public profession of the gospel countenanced by authority, the gospel sounded forth in the daies of the Apostles to all the world, but it was not received by public authority till the time of the Emperors Constantine& Theodosius. Now to the doctrine. First we are to mark the phrase used by the Apostle, he saith not the gospel which is preached, The Lord in mercy offers his gospel unto men and brings it home unto them. but come unto you, whence wee may take up this conclusion, that the Lord in mercy sends unto us his word of grace, the promise of remission of sins and life by Christ, he doth of his own good pleasure sand and offer unto us his gospel, the means of grace and salvation, by which men are brought to the knowledge of salvation, it is brought home unto us, we sand not for it, no surely, if it were not brought we should never seek for it, and the reason is plain wee haue no understanding of the excellent comfort of it, much less any desire after it in nature, it is above the reach of nature created even of nature pure in the state of the first creation, much more is it above the reach of nature, in the state of sin and corruption, it pleaseth the Lord therefore in mercy to sand unto us his gospel, to offer the means of grace and salvation. We red, Pro. 9.3. W●sdome sends forth her maides freely to invite the simplo &c. to eat of her meat and drink of her wine, and the Lord saith, jer. 7.25. he sent all his seruants the Prophets rising up early &c. and the son of God himself Christ Iesus saith, Reu 3.20. he doth stand at our door and knock, behold &c. if any man hear &c. Now the use of this point is this, is it so that the Lord doth sand unto us his gospel, doth he offer unto us The Lord requires that we receive the gospel offered unto vs. the means of grace and salvation, what then doth the Lord require of us? surely that we receive his gospel, for to that end is it offered, that we should beleeue and embrace it, and submit ourselves to the power of it: which in the right use is powerful to work in us true faith and true repentance. Now then consider this point, it hath pleased the Lord in mercy to vouchsafe unto us, the gospel of salvation countenanced by public authority, for the space of fifty yeeres together, his name be blessed for it, at the first entrance and preaching of the gospel when the preaching of it was rare and scarce, then it was most welcome to many, they greatly reioyced in it, and took great delight in the sweet comfort of it, but afterward when the preaching of it was more plentiful, and it was brought home unto us, then men began to wax weary of it, as the Israelites did of Manna, and wish that they had never been troubled with so much preaching, a marvelous thing that we should grow weary of the goodness of God, offering mercy unto us, yet so it is the speech is general in every mans mouth, that hath any feeling of grace, that our wonted love and zeal to the gospel, is almost utterly extinct& clean gone, the three capital and main sins of the world, Saint John speaks of, the lust of the flesh, the lust of the eyes, 1. joh. 2.16. and the pride of life, sensuality and wanton pleasures, covetousness& ambition haue so taken up the hearts and lives of most men, that there is nothing to be found in many of us but a mere neglect or contempt of the gospel. But let us take heed, if the gospel the means of grace, coming and being offered unto us, serve only for conviction, and not for conversion, to convince and not convert us, it will convince us of such a sin as stands in the sight of God naked, joh. 15.22. and voided of all excuse. If I had not come and spoken, &c. And consider further these two things. First, the stability of our estate stands in our obedience to the gospel: for when we entertain and obey the gospel, our state is founded in the kingdom of God: where the gospel is embraced, there is Gods kingdom, as the Prophet saith; Thy God reigneth, Isay 52.7. & his kingdom is most stable and firm, nothing is able to overturn it. If then our estate be founded in Gods kingdom, we may be assured of the continuance of it,& of whatsoever may serve for our good. Would wee then haue our estate never to change, but to the better? no doubt every man desires it: then learn we to submit ourselves to the gospel of the kingdom of God. again, consider we, though the Lord still continue his coming unto us by his gospel, and still offer and reach out unto us the means of grace and salvation, yet wee know not how long he will so do; he may we know not how soon, either take the gospel from us, or us from the gospel: and if we refuse to receive his grace offered by the coming of his gospel, he will force his judgements vpon us by the coming of himself, by his own immediate hand, as he hath already begun. As he is kind to offer grace, so he is just to reuenge the wilful contempt of his offer, and he will proportion out the punishment due to the refusal of his mercy, he will make it suitable and agreeable to the sin, that as we reject and lightly regard his mercy offered, so in time of trouble he will not regard our misery, but he will laugh, Pro. 1.26. &c. a sentence full of terror. If the Lord, who in trouble should comfort us, when all other comforts fail and forsake us, if he will then deride and mock us, that is, by the course of his providence, leave us in misery,& make us a mocking stock to the world, it must needs be a state almost as hard to be born as hell itself. Let this be thought vpon, and let it stir us up in this our time and day of salvation, to accept the means of grace and salvation, and to submit ourselves in faith and obedience to the word of the gospel. It followeth, ( even as it is, &c.) hence we may conclude, that the Gospel the means of salvation is universal, it is indifferently offered unto all sorts of men, The gospel and means of salvation is indifferently offered to all sorts of men. Rom. 1.16. Rom. 15.8. without respect or distinction of persons or difference of people, to Iewes and Gentiles, as the Apostle saith. It is the power of God, &c. To the jew first, and also to, &c. First to the Iewes, in respect of order, because Christ was the minister of circumcision: and when he first sent forth his Apostles, he forbade them to go into the way of the Gentiles, &c. but in his last commission given at his ascension, Mark. 16.15. he bid them go into all the world, &c. Now the preaching of the gospel and means of salvation being thus universal, how is it, will some say, that grace is not received of many? The Papists answer, because they will not, say they: it lieth in man to give consent to the calling of the gospel, by his free will, helped by grace: but this is merely false; this ascribes a power to the will of a natural man, which is in bondage under sin and Satan, and must not only be helped, as if it had power in itself with some help to receive grace, but must be delivered from bondage, and changed before it can move itself to any thing that is good, as our saviour saith. No man can come unto me, joh. 6.44. except the Father which hath sent me, draw him. Draw him, saith Augustine, not led him, that we might think his will doth go before: for who is drawn if he were willing before? So then the true answer to the question is, that though grace be universally offered by the preaching of the gospel, yet it is not received of many because together with the outward means there is not in all an inward concurrence& work of Gods spirit: for as our saviour saith, joh. 6.45. every man that hath heard, and hath learned of the Father, cometh unto me. They that are not inwardly taught of the father, are ignorant, and come not, and having in themselves the cause of their ignorance, They haue great cause to bless the Lord, who are inwardly taught of him are left without excuse. And this( see the use of it) may minister great cause of thanksgiving to God, to as many of us as the Lord hath vouchsafed inwardly to teach, and to open our hearts as he did the heart of Lidia, to beleeue and obey the gospel. For why? haue not we great cause to magnify the name of the Lord, Act. 16.14. who in mercy hath brought us to the obedience of faith, and in his secret yet just iudgement, hath left others as good as we by nature, in hardness and sin? When we see others left in their natural state and corruption, wee may behold in them what we had deserved, and how much we are bound to the Lord, who in his just iudgement hath passed over others, and in his mercy hath delivered us out of our natural bondage, and so be moved to aclowledge his mercy with thankfulness: and if any will stand to reason the case why the Lord doth not with the outward means give inward grace to al, the Apostle hath given the answer: O man, Rom. 9 20. who art thou that standest to dispute against God? he will haue mercy on whom he will: it is his mere mercy, that any man is brought to beleeue; and let that suffice thee. So much of the first argument of commendation of the gospel, in these words, ( which is come, &c.) Now to the second argument ( is fruitful in all the world) for these words must be resumed and repeated, to make a perfect sentence: the Gospel is here said to be fruitful both generally in all the world, and in special among the Colossians in two respects. 1. in respect of the number of such as were converted daily &c. in respect of the believers, who by the preaching of it were daily increased, as we red there were added to the Church by the sermon of Peter about three thousand souls, and verse 47. Act. 2.41. it is said the Lord added to the Church from day to day such as should be saved. Secondly, in respect of the proceeding of those believers, and of them that were converted in faith, sanctify, and other graces. The original text in some examples hath two words, {αβγδ}, which plainly show that this word ( fruitful) serving to express them both, hath this extension, to signify both increase in number, and increase of faith and holy fruits, that the gospel was fruitful in converting many, and powerful in them that were converted, both generally in all parts of the world, and in special among the Colossians. That is the meaning of the words. Come we to such things as may be hence observed. First, from the fruitfulness of the gospel, the powerful working of it generally in all the world, that the preaching of it in the daies of the Apostles was universally fruitful in all places of the world, in all sorts of men, in their conversion, and other fruits, wee are taught, that where it pleaseth the Lord to work by the gospel, nothing is able to withstand the power and force of it. The powerful working of it in all parts of the world, in such variety, Nothing is able to withstand the power and force of the Gospel, where the Lord is pleased to work by it. if not contrariety of states, both of government and religion, such diversity of natures, wits, and dispositions, some being like wolves, some leopards, some lions, especially in the Empire of Rome, which then flourished,& in other mighty principalities, doth plainly prove that it is able to bear down before it the wisdom, learning, policy, power,& strength of the world, and to cast down whatsoever stands up in opposition against it: for indeed it was withstood& resisted by all these things& many more in the daies of the Apostles in the primitive times, Isay 11. as might be proved, yet had it marvelous success, and did wonderfully increase,& for the state of religion it changed the face of the whole world. Isay 53.1. 1. Cor. 1.18. The reason is given by the Prophet; It is the arm of the Lord: and by the Apostle; It is the power of God: the arm of the Lord hath ever pre-eminence, ever prevaileth, and nothing is able to withstand the power of it. Hence the gospel hath been and is so powerful, it having in it a power passing the power of man, yea passing the power and strength of hell, it must needs be effectual, and nothing able to withstand it. And is this true in the general working of the gospel? then learn we by this to examine the particular working of it proportionably in ourselves, We are to examine the particular working of the gospel in ourselves. and know that then thou dost indeed embrace the gospel, and then is it powerful in thee, when nothing in thee by nature is able to withstand the power of it. When thou dost feel it overruling thine own reason, and bearing down the rebellion of thy will and affections, and what sin soever is most pleasing unto thee Such persons deceive themselves, who think they embrace the Gospel, and yet feel it not powerful to bear down( I will not say) their secret corruptions, for those may lurk in their hearts and be unknown, but their known sins, such as in their own sight stand up in opposition against the gospel: for let this be thought vpon but in reason, can wee think that the Lords arm is powerful where the devils arm armed holds possession? Can wee imagine that the Lord hath wrought by his gospel, where pride, covetousness, drunkenness, malice, or any other shameless sin doth stand up and outface it, and is seen above any power of it? hath the gospel in the primitive times of the Church, nay in the memory of many amongst us, hath it been powerful to make men to forsake house, land, wife and children, yea to lose, foregoe their lives, by fire and faggot, and most exquisite torments; and is it not now able to make thee to deny the lusts of thine own wicked heart? can it not make thee forsake so much as a cup of beer or wine, not needful? is it not able to make thee leave thy vain and carnal pleasure? is the Lords arm weakened? is the power of the gospel abated? no, no; deceive not thyself, the gospel is as mighty as ever it was through God to cast down the strongest holds of sin and satan, as the Apostle saith. 2. Cor. 10.4. Certainly, if the Lord haue wrought vpon thee by the gospel, for thy conversion and salvation, and not for thy hardening and deeper condemnation, by thy abusing of it, he hath thereby quelled and ouermastered the corruption of thy heart, thrown down thy strongest and most rebelling sin, even that sin that was most powerful& pleasing unto thee. Let this be thought on and remembered. ( as it is also.) Wee are here to mark that the Apostle descends from the general working of the gospel, to the particular: he saith it was fruitful in al the world, and there stays not, but adds further( as it is also among you) no doubt both to commend and comfort the Colossians for their embracing of the gospel: whence we may note how wee may with profit and comfort think and speak of the fruitful working of the gospel; How we may with profit& comfort think and speak of the fruitful working of the gospel. namely, when wee know and can truly say, it is powerful not onely in general in the Church and land wherein we live, but among us, then may any man speak of the working of the Gospel, with comfort, when he can with the Apostle go from the general to the particular, and can truly say it is fruitful in himself, many men are able to make long discourses in commendation of the power of the gospel, and by unanswerable arguments to prove the Apostles words true in general terms, nay with instance and example of others sanctified by it, but can say little or nothing of the power of it, in their own persons. Now what profit comes by it to know that the gospel is the power of God to the salvation of many others, if it were of the whole world, and not of thyself? What comfort is it to know that many are brought by the gospel to the way of life, and thyself left in the way that leadeth down to hell? nay rather what discomfort comes by such knowledge? To haue the eye of the mind blinded, and not be able to see& conceive in the understanding the power of the gospel, is an heavy iudgement; but to see the power of it in the abstract in itself in general, and not in ourselves, that is the very devils case, and it ought to be considered and thought vpon. Come we to the words following, wherein the special working of the gospel among the Colossians is amplified, that it was fruitful from the day that they heard, and truly or in truth knew the grace of God: the gospel is here called the grace of God, because it teacheth that remission of sins and life everlasting are obtained onely by the mere grace and mercy of God in Christ. The point of instruction hence offered is this: In that it is said that the gospel was fruitful among the Colossians, vpon their hearing and true knowledge, not of the gospel, but of the grace of God propounded unto them in the gospel; we are taught that then onely is the gospel powerful to work vpon us, The gospel is powerful to make us bring forth good fruit, when wee haue a feeling knowledge of the comfort of it. Ps. 19.10.11. to make us bring forth many good fruits, when wee truly know, and haue even a feeling knowledge of the sweetness and comfort of it, when wee truly know and in our hearts feelingly apprehended the grace of God revealed in the gospel, then is the gospel fruitful, then doth it work vpon us to our sanctification. This order and manner of proceeding, from a feeling of sweetness to fruitfulness, we find laid before us by the Prophet david: he there saith that the judgements of the Lord were sweeter than the hony and the hony comb; and then he adds, that by them he was made circumspectly. We read of the woman in the gospel, that she loved much: why? Luk. 7 47. many sins were forgiven her. When she felt much comfort in Gods grace for the pardon of many sins, then shee brought forth many good fruits. And there is great reason for this, that the true knowledge of the grace of God in the gospel, should make us fruitful in every good word and work. For when wee feelingly know the grace of God revealed in the gospel, then wee know wee are within the compass of Gods special love, wee are assured of his comfortable presence and protection, of our portion in his promise of life and salvation, of right and title to all the comforts and blessings belonging to the saints of God. How then can it be, but that the feeling knowledge of grace, the ground of such excellent comfort, should make us fruitful in all good things? Why but will some say( it is objected of the Papists) wee see the doctrine of Gods free grace for remission of sins to bee a doctrine dispossessing mens hearts of all true love to God and charitable affection towards men: it is true indeed, it was so in the daies of the Apostle, some turned grace into wantonness, and it is so still: so great is the corruption of mans degenerate nature, that many turn that precious doctrine of Gods grace into a pernicious indulgence and licence to heap sin vpon sin, but this is but an accidental event, not the proper effect of the doctrine of grace: and shall an accidental event hinder the course and spreading of such a cause, as properly brings forth true love both to God and men? God forbid. Would we then haue the gospel preached powerful to make us bring forth many good fruits? then labour wee, We must labour to haue a feeling knowledge of the grace of God propounded in the gospel. Heb. 4.2. Ezekiel 33.32 joh. 4. as we hear it, so to haue a feeling knowledge of the grace of God propounded in the gospel, and to haue our hearing mixed with faith, as the holy Ghost speaks. For surely we shall but hear as a pleasant song, as the Lord saith, nay we shall but cavil at it, till wee haue a feeling knowledge of the comfort of it. The woman of Samaria did but prattle with Christ, till he told her of her sin, and brought her to a true sight of her sin, then she humbled herself, and confessed her sin. And after that, when she knew him to be a Prophet, and did aclowledge him to be the Messiah, then shee ran to fetch others unto him, and said, vers. 29. Come and see a man which hath told me all things that ever I did: is not he that Christ? So wee shall but prattle of the gospel, and make it but table talk, till wee be humbled in ourselves, and haue a true knowledge and an inward feeling of the comfort of it. Let us then labour to haue our hearts possessed with a feeling apprehension of the grace revealed in the gospel, and that will set our heads a work as it did Dauids, to devise if it be possible some retribution: and we shall find, that as many of us as haue a peculiar right and title to Gods grace, sealed up in our heart by the spirit of Christ, it will make us endeavour to be answerable to so strict a bond, in all cheerful obedience and love both to God and men. VER. 7. As ye also learned of Epaphras our dear fellow seruant, which is for you a faithful minister of Christ. The Apostle having set down the means how the Colossians came to know that life and glory was laid up for them in heaven( namely) by bearing of the gospel. In this seventh verse he comes to the person by whom the gospel was preached, and they brought to that knowledge( namely) by Epaphras( As ye also learned of Epaphras) the Apostle further describes him what he was. First in respect of himself and timothy that in preaching of the gospel he was their fellow labourer, and adds, what affection they had towards him, that he was dear unto them, or that they loved him dearly, then by his office and calling that he was a minister of Christ, and he sets down how he demeaned himself in his calling, that he was faithful, and that for the good of the Colossians ( which is for you a faithful minister of Christ) and further proves it verse the eight, that he was faithful for their good in that he gave testimony of their love( who hath also declared unto us your love) which is amplified by the quality of it in the last words( which ye haue by the spirit) these be the general things contained in these two verses. Come we to the words as they are laid down by the Apostle ( as ye also learned, &c.) we are hereto mark that the Apostle is not content to say, that the Colossians came to the knowledge of salvation by the gospel, but that they also learned it of Epaphras, not that Epaphras was a means of himself or by any other doctrine, but that he was the preacher and dispenser of the gospel, and by his preaching of the gospel brought them to that knowledge, The knowledge of salvation, is ordinarily wrought in men by the gospel preached by men called to that office. whence ariseth this instruction that the knowledge of salvation is ordinarily wrought in men, by the gospel not by the letters, and syllables or bare sentences written in the books of the old or new testament, but by the gospel taught and applied unto them by the ministry of man called to teach, for the gospel is indeed the power of god to salvation, yet not to every one generally, but to every one that believeth that is the limitation, and how, is faith wrought by the bare letter or sentence of the gospel? no, but by the gospel unfolded and applied mark the gradation, how shall they beleeue in him, Rom. 10.14. of whom they haue not heard? and how shall they hear without a Preacher, for the working of faith, the gospel must bee heard and not onely heard by a bare repetition of the sentence but heard preached, that is to say, 2. Tim. 3.16. unfolded and applied, the Scripture saith the Apostle is profitable to teach, to improve, to correct, and to instruct in righteousness, and mark what followeth vpon this in the next chapter 1. 2. verses, I charge thee therefore before God, and before the Lord Iesus Christ, which shall judge the quick and the dead at his appearing, and in his kingdom. 2. Preach the word; be instant in season and out of season: improve, rebuk, exhort with all long suffering and doctrine. The Scripture being profitable in itself, it must bee preached and applied by men called to the several uses of it, the sentence of the gospel is general and the promises of salvation are indefinitely propounded whosoever believeth he shall be saved, they are above the reach of natural understanding, such as reason cannot comprehend, and generals of that nature must needs be unprofitable without explication and application of them, the Lord therfore hath ordained that men called to teach the gospel, should in his name expound and apply the same to the persons of their hearers particularly, that so they might bee brought to the knowledge of salvation. Ob. It will be said, the Prophet saith, in the time of the gospel, men should teach no more, every man his neighbour, jer. 31.34. and every man his brother, saying, know the Lord: for they shall all know me from the least of them, unto the greatest of them, saith the Lord: How then is it that the gospel must bee taught by the ministry of man, how is that a true prophesy? The meaning of the Prophet is, that Gods elect in the time of the New Testament should not onely bee taught by the outward ministery of the word, but inwardly by his spirit as appears in the verse before. And the Prophet speaks in regard of the plentiful measure of knowledge under the gospel according to that, Isay. 11.9. that the earth should be full of the knowledge of the Lord, as the waters that cover the sea. Some may reply and say, Reply. this answer is not sufficient, is the Prophet so to be understood, that the Elect of God should be taught inwardly by his spirit, then Saint John hath shewed it needless to be taught by man, 1. joh. 2.27. the anointing( that is to say) the spirit of Christ, which ye haue received of him, dwelleth in you: and ye need not that any man teach you: but the same anointing teacheth you of all things, and it is true, and is not lying, and as it taught you, ye shall abide in him. again, the meaning of Saint John is, that the Elect having receceiued the Spirit, need not that any man should teach them to discern truth taught from error and deceit, they are inwardly taught of the spirit, they haue their mindes enlightened, their judgements cleared, and therefore he saith ver. 26. these things haue I written unto you, concerning them that deceive you. And then he subjoins in the seventeenth ver. but the anointing &c. So then notwithstanding these exceptions this remaines a truth, that men are brought to the knowledge of salvation not by the bare sentence of the gospel delivered in the writings of the Apostles, but by it explained and applied by men called to that office. Hath the Lord sanctified the ministry of man called to teach and apply the gospel to such an excellency, as by it to bring us to a particular knowledge of our own salvation? We are not to think base of the ministry and teaching of the gospel, by men called to that function. then let this serve to rule and order our conceit and and estimation of the ministry and teaching of the gospel by men called to that duty and function, let us not think it either needless or base. Who well in his wits& led by the divine light of reason will lightly regard, that which being rightly used will bring him to the knowledge of his own everlasting good. Such is the ministry and teaching of the gospel, by men called to that function, yea the teaching of the word by men called to that office is ordained of the Lord to make it profitable, what part of the word soever it be, whether the Law or the gospel, let us then take heed we contemn not the teaching of the word by men in any part of it, whether showing sin by the law and denouncing judgements, or preaching mercy, and applying the promises of the gospel; let us not lightly esteem it, because it is brought by a weak and mortal man, the Lords ordinance is powerful in weakness as in the creation, he brought light out of darkness and reredemption and life out of death, so in our conversion he works vpon us by the ministry of weak men, and herein he doth not onely provide for our weakness, who are not able to endure the majesty of his own immediate voice, or the voice of an angel, but to try our obedience whether wee will look onely at his instrument or at his ordinance, whether wee will haue our eye on the earthen vessel, or on the excellent treasure brought in that vessel, and therefore to lay this a little nearer unto our hearts many there be that will be content to look at the Lords ordinance of the word brought by the ministry of men, when the word of grace and mercy is preached, they will then look on that, as the word of God, and confess, and aclowledge it so to be, and vpon a false ground hale it to themselves, but when the law is laid open, and the judgements of God denounced, then they hear and regard that but as the word of man and not of God, then they bless themselves, and promise peace to themselves, and say in their hearts, no such things shall happen unto them, it is but the word of their preacher. I appeal to mens own hearts, whether these thoughts do not many times rise in them or no, and if wee find they do, then mark what will follow, the Lord will punish us, even by our own thoughts, that as we think his judgements denounced by the ministry of man, to be but the words of men, and of our preachers, so he will make his word of grace offered by the ministery of man to be unto us but as the word of man, we shall ●ot in our sins, and lye still vnconuerted, it shall be unprofitable unto us, for the Lord is just, and he will punish sin in the same kind, and as we think of his word of threatening, so shall his word of mercy be unto vs. Consider the example of Herod: Mark. 6.20. he heard many things John taught him gladly, he heard them( no doubt) as the word of God by the ministry of John, but when John came to touch his sin, and to tell him the danger of living in that sin, he would none of that, he then thought it was but Iohns word, and so would be avenged of him, and so indeed all that he heard of John was by the just iudgement of God, but as mans word unto him, he lived and died in his sins, so will it come to pass with us, if so be we think the judgements of God denounced against us for our sins in the ministery of the word, are but the words of men. learn we therefore in the ministry of the word by man called to that office, to look not at the instrument, but at the ordinance of God,& let us receive the word, as the word of God, whether threatening judgements, or promising mercy. Now to the description of Epaphras. First, the Apostle saith he was in respect of him and timothy their dear fellow seruant; which words are thus to bee conceived, that they did aclowledge him a fellow labourer with them in the preaching of the gospel, and consequently one dearly beloved of them. Now in that the Apostle saith Epaphras was his fellow seruant& so dear to him& timothy, Such as are lawfully knit together in any common bond, they are to be tenderly affencted one to another. hence we may conclude that such as are lawfully knit together in any common bond, they are by the example of the Apostle tenderly to be affencted one towards another: children of the same parents, seruants of one master, men of one society, neighbours one to another, it is usual in the Scriptures to urge and press love by this kind of reasoning, that men that are conjoined by some common bond, they ought to love one another. Abraham used this argument. Moses used no other to accord the two Hebrewes. Act. 7.26. Sirs ye are brethren, why do ye wrong one to another? We may observe that when Iosephs brethren forgot him to be their brother, Gen. 37 20. or at least did not so consider him, they said, come let us kill him. But after when they considered him as their brother, then they think of a more mild and gentle course, verse 27. Come and let us fell him to the Ismaelites, and let not our hands be vpon him; for he is our brother, and our flesh: and his brethren obeyed. As the scripture thus urgeth love, so nature itself teacheth it, having imprinted in such as she hath conjoined, a bending and an inclination one towards another. And it was ever held odious among the heathen, and a growing out of kind, for men in nature nearly conjoined, to be far disjoined in affection. And is the bond of outward brotherhood, service, society and neighbourhood, and such like, a persuasion and a powerful argument urging love? then doubtless much more is the inward bond of the spirit, because by the spirit men are more nearly conjoined, then they are or can be by nature. By the spirit they are made members of one mystical body, members of one another. Therfore such as profess fellowship and communion of the Spirit, are tenderly to love one another. Rom. 12.5. Let this then be thought on by all that profess the fellowship and communion of the spirit. Let us think vpon it, that we haue one God to our father, one Church to our mother, Christ our elder brother, and that we are born of one immortal seed, that we are knit together in one faith, one religion, one hope of salvation, and therefore ought to love one another. Come we to the other part of the description of Epaphras, that he was for the Colossians a faithful minister of Christ. A minister being faithful in discharging of his duty, it is for the good of the people. Whence note wee first, that where a minister is faithful in the discharge of his duty, it is for the good of the people, so saith the Apostle, ( for you) that is, for your good:& this might be proved by all the titles that are given to ministers in the Scripture. They are called light, which is comfortable to the beholders, salt, for seasoning, labourers in the Lords husbandry, builders of his Temple, leaders, guides, &c. all which show their labour and pains in the ministry, tend to the good of Gods people. But the experience of such as haue profited, by the pains of faithful ministers may sufficiently confirm the truth of this point. Now then is it so, that a faithful minister is for the good of the people, The people must answer the pains of the minister in profiting themselves. Heb. 6.8. then let us look where the minister is in any measure faithful, that wee be answerable in profiting ourselves and receiving good, for as the holy ghost saith, that earth which drinketh in the rain, and beareth thorns and briars is reproved, and is near unto cursing, whose end is to be burned. Consider yet further these two things. First, hardness and want of profiting in the people, is a great grief and discouragement, and even a pull-backe to a faithful minister. jer. 20 9. witness jeremy who resolved vpon this not to speak any more in the name of the Lord. again, if a minister be faithful, and we profit not, it argues, we are sunk deep in rebellion, even drunken in sin, yea sunk deep into the sin of drunkenness; for of all others, drunkards are the hardest to be drawn to repentance: for as drunkenness for the time of it makes a man like a bruit beast, unfit for any common and natural duty, so it is the natural effect of that sin, to deprive a man( when he is sober) of all understanding and capacity of instruction. Therefore the Lord when he was to call by his Prophet for a general reformation, he spake in particular to drunkards, Awake ye drunkards, Ioel. 1.5. and weep and howl all ye drinkers of wine. If then we would not hinder the pains of such as labour in the ministry amongst us, and show ourselves sunk deep in rebellion, let us labour to profit and to receive good by them that labour for our good, and endeavour to profit vs. And remember the words of the holy Ghost; Obey them that haue the oversight of you, Heb. 13.17. & submit yourselves: for they watch for your souls, as they that must give accounts, that they may give it with ioy, and not with grief: for that is unprofitable for you. Now in the next place we are to mark, that the Apostle in commending Epaphras a minister of Christ, doth not magnifi● and extol him for his wit, his learning, his eloquence, h●● gravity, but he commends him for his faithfulness, that he was faithful, that is to say, he did use his talent and gif● bestowed vpon him for the best advantage, both of gaining glory to Christ his Lord, and good to his people: fo● that is to be faithful, Mat. 25. as appears in the parable of the talents. Hence it follows that the chief ornament and that which most commends a minister of Christ, The chief ornament of a minister is to be faithful in the execution of his office, and the like is ●●ue of other callings 1. Cor. 4.2. in respect of the execution of his office, is to be faithful, and to answer that trust that is reposed in him. As for the rest( that is to say) as for other things, or howsoever he be careful for other things, it is not so much material, but it is especially required of him that he be found faithful. And indeed it is required in every duty, that he be faithful in teaching, in exhorting, in comforting, in reprehending, it must be found in every ministerial action, without it nothing is pleasing to God profitable to men. And this not onely concerns the minister of the word, and is required of him, and to be urged vpon him, but it may be reached out further, and that by just warrant of the word. The Apostle saith, Rom. 13.4. such as are ordained to rule and govern others, they are Gods ministers, they are appointed of the Lord, for the good of those that be under them, they haue a talent in trust given unto them. Now then that which most commends the minister of the word, is it not also praise worthy, and most commendable in others, Gods ministers, such as are deputed of the Lord to haue the rule and government of others? Yes doubtless, diligence and faithfulness in the charge committed, either in Church or common wealth, as it is most requisite and necessary, so it is most excellent and commendable, it is as a crown that must be set on the head of all good duties. We red in many places, of the vigilancy, care& diligence of Moses, that neither the difficulty and infinite labours of his calling, the contumacy, untowardness, and ingratitude of the people, the emulation and grudging of equals, did any whit hinder him from going on with courage and constancy in his duty: the Lord therefore himself with his own mouth, gives him this commendarion. Numb. 12.7. That he was faithful in all his house, and that must needs be most commendable which the Lord commends in any man. We find this commendation given to Christ himself, and that with greater glory unto him then unto Moses, Heb. 3.2. because he was a more excellent person. If we do but consider, how the divell labours, to make men put in trust by the Lord with gifts and places of rule and government, unfaithful, and not to answer the trust reposed in them, that so their condemnation may be the deeper, and that he may hinder the profit of others, who might be bettered by them: the truth of this will easily appear that in any place of rule, it is most commendable to be faithful, he by suggestion teacheth men, as we see by experience to say( when they are urged to do their duty) what can I do? I will not trouble myself? or make myself busy, it belongs not to my office it is good sleeping in a whole skin, I shall be blamed, I shall be reproached, I shall labour in vain, and peradventure make the matter worse, another may do it better then I, with a thousand such like suggestions, doth the divell furnish men to make them sluggish and unfaithful, all which plainly evince, that faithfulness in any place of trust is an excellent thing. And let this be thought on by all that are called to any rule or government of others either publicly or in the private family, parents, masters, household governors, &c. seeing it is so excellent a thing to be faithful, let it serve to stir them up to answer that trust the Lord hath reposed in them, Men are to answer that trust the Lord hath reposed in them in any place and calling. to use the place given them to bring such as are under them to fear the Lord, for that is in general the charge that lies on governors and laid vpon them by the Lord in the fourth commandement, that they in their own persons sanctify the sabbath, and learn to fear the Lord, and cause others under them to do likewise. For want of faithful discharge of duty in such as haue the government of others, it comes to pass that many foul disorders spoken against are still unreformed, to insist in one particular. Though the minister cry out against drunkenness, and spend himself in dissuading from it, and good laws be made for the reformation of it, yet still that sin is as rife and common, nay more common then ever it was, where is the fault? is it not in such as bear office and should faithfully execute their office, according to law in that case provided. Yes without question, Psal. 77.20. Moses and Aaron must join hands together, the minister must bee seconded and assisted by the public officer, or else many there be that will not be reformed. To persuade such as are in any public office, or haue the government of private families to become faithful in labouring, to bring those that are committed to their charge, to fear the Lord, consider first that diligent faithfulness in the charge committed, is both sweet and pleasing to God, Pro. 22.29. and good for ourselves. He that is diligent standeth before Kings; but he that is diligent in the work of the Lord,( such is every public charge) shall stand with ioy before the Lord, Mat. 25.21. the King of Kings. Come good and faithful seruant, thou hast been faithful in little; I will make thee ruler over much; enter into thy masters ioy. To him that is slothful the contrary shall be said. again, let us but think with ourselves, how diligent the wicked are to do evil. Iudas will watch when others are asleep, and that for a mischief. The high priests and all that rout assemble together betimes in the dawning against Christ, Matk. 15.1. even before day will the wicked be working ill. They muse on mischief on their beds. Pro 4.16. And fear not to pull vpon themselves that woe denounced by the Prophet▪ They will rise early to call companions to follow after drunkenness, Isay 5.11. and shall the wicked be thus diligent( if I may so call it) to do ill, and shall it not move such as the Lord hath put in trust, to be vigilant and faithful in well doing. Surely then their vigilancy and pains shal stand up in iudgement against them, and shall condemn them. add to this as a third motive, that which we find. Where the Lord saith he will not hid from Abraham that which he was about to do, and why? Gen. 18.19. for I know him that he will command his sons, and his household after him, that they keep the way of the Lord, to do righteousness and iudgment. See how the Lord liketh carefulness of parents, to instruct their children, it is so pleasing unto him that he will reveal his secrets unto them that use it, and hid nothing that may be for their comfort. On the contrary from such as are careless of this duty, he will hid his secrets, his councils, yea without repentance, all his comforts, and the light of his countenance for ever. Let these things be thought on, and stir us up to faithfulness in any place of rule and government. VER. 8. Who hath also declared unto us your love, which ye haue by the Spirit. Come we to the eight verse, where the Apostle proves that Epaphras was faithful for the good of the Colossians, because he gave testimony of their love. To omit other acceptions, the words are thus to be understood that Epaphras made known to Paul and timothy what love the Colossians bare unto them( for he spake of all their love to al the Saints before, vers. 4.) and the words carry this sense; which ye haue being far from us in body, that you do inwardly affect us in soul and spirit, though you be far distant from us in body and that the word( spirit) is sometimes thus taken, appears cap. 2. of this Epistle ver. 5. though I be absent in the flesh, yet am I with you in the spirit. Here first we are to mark that the Apostle commends Epaphras for reporting unto him how the Colossians loved him and timothy, which may minister this instruction: that it is an excellent virtue for such as haue intercourse and pass between party and party, to relate and speak of things that may engender, and increase true mutual love and Christian affection between them, thus did Epaphras, he no doubt made known to the Colossians, what an excellent Apostle Paul was, again he declared to him, what love the Colossians bare unto him, to stir him up in affection towards them, hence it is that we find it among the virtues of special note, Phil. 4.8. to think and speak of things that pertain to love: will we see a reason of this it is soon given, any man may easily conceive it, if he do but consider as he ought the excellency of true Christian love amongst men, it being that which is driven at in all commandements of the second table, and that which makes all good duties profitable and good to our brethren, 1. Cor. 13. as the Apostle proves at large, and love being thus excellent, surely the speaking of such things, as tend to the furtherance and increase of it, mutually amongst men must needs bee a special virtue and a worthy grace of a good Christian. This being so, that to report such things. as may engender, Carrying of tales between parties is a notable 'vice. Pro. 26.20. and increase love, is an excellent virtue. Then the contrary to this to carry such tales and reports between parties which are as wood to the fire, to stir up strife, to set men at odds and difference, cannot choose but be a notable 'vice, and the very character and badge of a lewd person, and a fault too common in the world, some there be who make tale telling so common a practise, as there is not an honest man or woman that hath not some time or other been wounded by the stroke of the ranging tongue of the tale-bearer; but let such as are guilty of this sin, consider the ugliness of it, let them consider beside this, that it is the property of a vile nature, to seek by tales to make others vile, that it is the very bane and poison of friendship, and the cut-throat of amity, a degree of murder, Ezech. 22.9. so saith the Lord that in jerusalem were men that carried tales to shed blood. Let them I say further consider thē reach of this sin, it reacheth not onely to the killing of the bodies, but of the soul of many at one blow; wee say, it is a shrewd blow that kills three at once. Now the tale-teller( without Gods mercy) kills his own soul, and peradventure the souls of twenty more, Psal. 12.3. who rashly vpon the hearing of a false tale condemn the innocent, the Lord therefore stirred up the spirit of david, to pray that God would root out all deceitful lips. If these things bee thought on, they are sufficient to breed in a heart not given over to itself, a detestation of this sin, and let us take heed, the divell deceives us not in this case, for he will force this upon us under many faire pretences, as that wee are sorry that our neighbours hath done so, that we speak not of malice, nor all wee could speak. Let us beware of this subtlety, and learn to avoid this sin. From the last words( which ye haue by the spirit) the point briefly is this, True believers love one another though they see not the face one of another. that true believers love one another though they never see the face one of another, which argues true love not rising from any outward thing, either pleasure or profit, the ground of this, is their union with Christ, for they that are one with Christ, cannot but bee one in heart among themselves, how far distant soever they bee one from another in body: and let us hereby try our love to the Saints of God, if wee bee affencted towards them, We are hereby to try our love to the Saints of God. 1. joh. 3.14. of whom wee hear well and yet never saw them, if wee love them as hearty as our own son or brother, then our love is true spiritual love, and a testimony of our adoption. Wee know that wee are translated from death to life, because wee love the brethren. VER. 9. For this cause wee also since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all wisdom and spiritual understanding. The Apostle having finished the first part of the preface of this Epistle, his congratulation or rejoicing for the Colossians. The second part of the preface of this Epistle, the Apostles comprecation. In this ninth verse, he comes to the second part, his comprecation or prayer for them, which is laid down in the ninth, tenth, and eleventh verses. In this ninth verse, he first sets down the moving cause, what moved him to pray, namely, the same that moved him to give thankes, ( for this cause &c.) together with the continuance of his prayer, that from the day, he heard of their faith and love, he continued to pray for them, and then further he makes known in what manner he prayed, namely with desire, after that follows the matter of his prayer, that they might be fulfilled with knowledge, which knowledge is limited by the object, namely the will of God, and further amplified by two special things, wherein it doth consist, namely, wisdom and understanding, and both these spiritual. These be the parts of this ninth verse. Touching the words not to say any thing of the moving cause, that stirred the Apostle to pray for the Colossians, having spoken of that, in verse the third, nor yet of the continuance of his prayer, that he ceased not to pray for them. The first thing that we may hence observe, is, that prayer is a special means to help us forward, Prayer is a special means for the increase of our spiritual knowledge. and to make us increase in knowledge and spiritual understanding. The Apostle thought it not sufficient to writ unto the Colossians and to labour with them by instruction and exhortation to confirm them in the true faith, but he further saith he ceased not to bee instant with the Lord in prayer for them, that they might be fulfilled with knowledge of his will, whence it follows that prayer, not onely of others, but of us for ourselves, is a notable means for the increase of our spiritual knowledge, Iam. 1.5. this is taught most plainly if any man lack wisdom, if any having a small measure of wisdom find an emptiness, a defect and want of wisdom and knowledge( as no man but shall if he be able to sift his own brain) and would haue a supply, let him ask of God which giveth to all men liberally, and reproacheth no man, and it shall be given him. The reasons of this are these: first, it is a confessed truth, that the knowledge of Gods will revealed in his word, comes by illumination of the spirit of Christ in whose power it is to open and shut the book of God at his pleasure. Wee are not able of ourselves, to understand the plainest things delivered in the word. Luk. 11.13. Now the spirit of grace and illumination is obtained by the prayer of faith: so saith our saviour, if ye which are evil, can give good gifts unto your Children, how much more shall your heavenly Father give the holy Ghost to them that desire him? Whence it followeth necessary that prayer is a special means for the increase of knowledge. again true prayer, the prayer of faith is not onely a means to fit, to prepare and to sanctify out hearts to receive grace; but even the very action of prayer, though it do not merit, yet doth it increase in some particulars, a further measure of grace and sanctification: for example, true prayer for the pardon of sin worketh greater care to avoid sin, it is not possible that a man should make a plain and hearty confession of any sin to God in prayer and desire him to pardon it and promise amendment, but that by the very confession he should be bettered and further off from that sin: Hence it is that our saviour saith, watch and pray, that ye enter not into tentation: Mat. 26.41. that he may be strengthened and better able to withstand temptation. So then, prayer being a means to fit, and prepare our hearts to receive grace, and the very action of prayer increasing a further measure of grace, in some particulars, it must needs be a notable means for the increase of spiritual knowledge. For the use of this, let us think of it to this special purpose, When we come to the hearing of the word we are to prepare ourselves by prayer. when we are to come to the hearing of the word to be further informed in the way of God, remember we then to prepare ourselves by prayer to lift up our hearts in earnest and hearty prayer unto God that the eyes of our minds may be opened, that we may rightly understand things delivered, and that our wills and affections may be transformed into an holy obedience to the will of God made known unto us: for certainly it is a true speech one hath, though God himself should appear in the likeness of man and speak unto us, yet if he did not also move and direct us by his inward grace his preaching would be unprofitable unto vs. We are therefore by prayer to crave the assistance of his spirit. Many never think of this duty, many of us either lye securely bathing ourselves in our beds till the instant time of coming to the public assembly, or else if we rise it is either to follow after worldly affairs, or to trick and trim up our bodies, and few or none of us haue any care to fit and prepare ourselves to sanctify our souls before we come to the hearing of the word, but we come laden with our sins and with our minds overcharged with diverse lusts, and so it comes to pass that the speech of the Apostle is verified vpon us, 2. Tim. 3.7. that we are ever learning and yet never able to come to the sound knowledge of the truth. And how can it otherwise be, but that as many of us as come without preparation by prayer should be unfit to attain sound knowledge, for so coming we rashly presume we can understand Gods mysteries by the strength of our own wits, and so are justly confounded, and overwhelmed with the majesty and brightness of them; again we must know, that prayer is to the soul as exercise to the body, and as men use exercise of the body, especially before meat to stir up natural heat to quicken the spirits, and to sharpen the stomach, so prayer must be used before we come to the feeding of our souls to stir up spiritual motions in our hearts, and to work in us an holy appetite and desire after the word, an hunger and thirst after the heavenly food of our souls; as men for want of bodily exercise, sit sometimes at a table well furnished with good and wholesome meat, and yet can eat little or nothing; so we shall find, that for want of preparation, by the exercise of prayer, many sit before the Preacher, and are not able to taste or feel any true sweetness in any thing laid before them, nay they are heavy and sluggish, and unfit to receive any good. Remember therfore before we come to the hearing or the word, to lift up our souls in prayer to God, and even to stretch out the faculties and powers of our souls, as men in bodily exercise stretch out the joints of their bodies, we shall thereby no doubt find and feel a great alteration in our souls, that they are more quick and ready to receive heavenly nourishment. Come we now to the manner of the Apostles prayer in respect of his inward affection, that he prayed with desire. In that he saith, he did not only pray for the Colossians, but desire that they might be fulfilled with knowledge of his will in all wisdom and spiritual understanding, True prayer must be with inward fervency and desire of the heart. wee are taught that true prayer must be with inward fervency, with an holy sanctified desire of the heart. prayer must be rather a travell of the heart, then a labour of the lips. Hence it is said to be a powring out of the soul, 1. Sam. 1.15. Psal. 141.2. and compared to incense: to note unto us, that it must be offered up as it were by fire, it must proceed from the heat of the heart, that it may be a sweet smelling sacrifice to God. It is to be marked, that our saviour saith not, whatsoever ye pray for, but whatsoever ye desire when ye pray, beleeue that ye shall haue it, and it shall be done unto you. And that prayer must be with an inward desire, it appears even by the Lords manner of dealing with his children, Mark 11.24. who useth means to whet and sharpen their desires, sometimes by deferring to grant their requests. Thus he dealt with Moses: The Lords purpose was to spare the people: yet when Moses prayed for them, Exod. 32. the Lord said, ver. 10 Let me alone. And sometimes by afflicting of them: thus he dealt with david. Psal. 42.4. When I remembered these things, I powred out my very heart because I had gone with the multitude, and lead them into the house of God, with the voice of singing and praise, as a multitude that keepeth a feast. And the Lord using thus to deal with his children, doth plainly evince and prove the doctrine delivered. We see our duty: let us now a little examine our practise. And because it will not be sufficient to take a view of it in general, We are to examine ourselves how we pray. and to show that men power out their prayers only of form and fashion, without any sanctified disposition, or holy desire of their hearts; let us insist in one particular, whereby we may easily see how men fail in this duty and do not pray as they ought, with a true inward desire of their hearts: the thing is this, men sometimes pray unto God, that they may abstain from some known sin, a sin wounding and wasting their consciences, and they seem to pray with desire that they may abstain from it, but the event many times shows the contrary; for they find no fruit of their prayers, it vanisheth, and they lye still in that sin unreformed. For example, a man given to customary swearing, being told of it, and reproved for it, he will sometimes lift up his voice in prayer, and say, I pray God give me grace to leave it, which is a good speech, and a speech bearing show of inward desire to leave that sin, but indeed many times there is no such matter, for he still forgets himself, and oaths are still common with him. But will some say, it seems to me, and I persuade myself when I say, God give me grace to leave my sin, that I haue a desire in my heart to leave it; will you sit in iudgement vpon my conscience? tell me then, I pray you, how I shall know that my desire of grace and strength against sin is no true sanctified desire? I answer, I take not vpon me to sit in iudgement vpon thy conscience, let the word judge that and from thence I dare be bold to tel thee, that thy desire is no true desire, when it is only a bare desire, when it ceaseth and is at an end so soon as it is uttered,& thou hast no further care to use other sanctified means, to help and strengthen thee against thy sin, as hearing, reading, and meditating on the threatenings and judgements of God against that sin. Num. 23.10. For thus it was with Balaam he desired to die the death of the righteous; but his desire was no sooner uttered, but it was at an end: he had no care to live a sanctified life, that leads to a blessed and comfortable death. Such as pray for grace and strength against sin with a true sanctified desire, they join to their desire, the holy use of other means, and their desire is not flitting& vanishing, but constant, and they give the Lord no rest till he grant their desire, yea they use vehement and urging arguments to the Lord, to move him to grant it; they urge the former favour and mercy of God in helping them against other sins: they pray that the Lord will not suffer their enemy Satan to overcome them: they press the Lord with his promise, ask and you shal haue, seek and you shall find. Thus it is with them that haue a true sanctified desire of grace and strength against sin. And to stir up our dulness in this case, consider we, first that prayer without a true desire of the heart is mere mockery,& cannot escape unpunished, the Lord denounceth a woe against it. again, Hosea 7.14. prayer sent out from a true desire of the heart, and offered up in Christ, is pleasing to God, yea though it be but a desire true and hearty, when the voice faileth, yet then it pierceth the clouds. look on the example of Hannah: Shee spake in her heart, 1. Sam. 1.13. her lips did move only, but her voice was not heard; and the Lord heard her: And vpon the example of Hezechiah: Isay 38, 14. Like a Crane did he chatter, yet the Lord heard his prayer. And this is both a notable comfort, and also a notable inducement to stir us up to power out our prayers, with an inward fervency, and with an holy desire of our hearts. Now to the matter of the Apostles prayer in the words following( that they might be fulfilled with knowledge in all wisdom and spiritual understanding) with the limitation in respect of the object, the will of God. The words carry this sense, that ye might be fulfilled with knowledge, that is to say, that ye might increase in knowledge, and come to that measure the Lord hath appointed necessary for salvation, Ephes. 4.7. ( for some of the members of Christ haue one measure, some another, according to that) yet every one so much as is necessary to salvation, which the Apostle here prayed for( of his will) that is the will of God revealed touching things to be believed& practised. Credenda& sacienda. Now in that the Apostle lifts up his prayer to God, for the Colossians, and desired of him, that they having some measure of knowledge might receive increase of it, we may conclude, that not only the beginning, Both the beginning and further measure of illumination is the free gift of God. but a further measure of illumination and understanding of Gods will, is the free gift of God, it is the Lords bounty and largess, it comes unto us as alms to beggars, freely, it is gotten by earnest entreating and suing for, at the hands of God, yet not for the merit of any entreaty, as the beggar gets not his alms for the worthiness of his craving, but of the mere bounty of the giver. So wee get increase of knowledge from the mere mercy of God, and in greater or less measure according to the good pleasure of the Lord. The Apostle saith, that the spirit distributeth his gifts as he will, 1. Cor. 12.11. the distribution of the gifts of Gods spirit is voluntary, therefore free, and the unequal distribution of the gift of knowledge, in that some haue a greater measure of knowledge then others, is a clear proof that the increase comes from the mere bounty of the Lord, not from respect had of any thing in us; for if the Lord should give a different measure of knowledge, not freely, but vpon desert, then in all likelihood they who haue a greater measure of faith, should haue a greater measure of knowledge, but wee may many times observe the contrary, that they haue more knowledge, who haue a less measure of Faith, yea sometimes they who haue no saving faith, haue such a measure of knowledge as they are able to prophesy: Mat. 7.22. therefore both the beginning and the increase of our knowledge of the will of God is the free gift of God. Let this teach us, if it please the Lord to give us any insight, having some knowledge of Gods will revealed in his word, wee must not think that we are able to come by the strength of our own will. any little knowledge of his will revealed in his word not to be lift up in conceit of our own wit, as if then wee were able to go on by our own strength, if we do, wee shall find a curse vpon our wits, and by them we shall bee lead into many erroneous opinions. If we observe it wee shall find this hath been the mother of many fowle and dangerous errors, when men having some general illumination, some knowledge of Gods will revealed haue then thought themselves able to go on by the strength of their own wit, they haue been left to themselves and then haue run into many errors, witness the best learned among the Papists who resting on a conceit of their school subtleties and distinctions invented by their own wits haue run into most gross and palpable absurdities,& haue stiffly and obstinately stood in defence of them, we must therefore learn, in going on in the knowledge of Gods will not to rest on the strength of our own wits, but vpon the blessing of God vpon them, use the benefit of wit and understanding in humility, for wit in itself is no cause of wandering out of the way, into by-paths of error and heresy. Moses, Daniel, and david had excellent wits, but they were humbled and sanctified, and so great helps unto them, it is not wit in itself, but our proud conceit of wit, and too much resting in the seat of reason, which makes us run into error, for that will not suffer us to subject ourselves to the simplicity of the word of God, we must therefore take heed of it. In the second place, in that the Apostle in the fourth verse gave testimony of the faith of the Colossians, and now prayed for the increase of their knowledge of the will of God. We learn that such as truly beleeue in Christ, and are able to testify their faith to others, True believers being able to testify their faith to others, may want knowledge of some things revealed in the word of God. Matth. 16. yet haue their want of knowledge of the will of God, and may bee ignorant of some things revealed, the Lord gives them not a full measure of knowledge at the first, but onely some degree which is afterward increased. Thus our saviour dealt with his Apostles, when they had confessed, that he was the Christ the son of the living God, yet they knew not, the articles of his death and resurrection, it is therefore said ver. 21. from that time forth, Iesus began to show unto his disciples, that he must go unto jerusalem, and suffer many things of the Elders, and of the high Priests,& Scribes and bee slain, and rise again the third day. Wee red though Apollos was an eloquent man and mighty in the Scriptures which did argue an excellent measure of knowledge, Acts. 18. yet he had his want of knowledge: even two of his auditors, Aquila and Priscilla, as we find verse 26. took him home with them, and expounded the way of God more perfectly unto him, yea Saint Paul testified of himself, that he might increase in comfort and strength of faith, by the faith of the Romans. Now the reason why the Lord gives knowledge unto us by degrees, Rom. 1.12. is this, because though a mans mind enlightened and sanctified, be of great capacity and will receive a great measure of knowledge, yet it is able to receive but little at once, it is like a viol, or a glass, with a narrow mouth, that must haue water or some other liquid matter, put into it, drop after drop. Mark. 4.33. Hence it is said, that our saviour preached the word unto the people as they were able to hear and understand it. And is it so, that the Lord gives the knowledge of his will, by degrees, Wee must come to receive knowledge of the will of God by degrees. by little and little, then let every one of us look so to receive it, let every one attend with diligence on the ordinance of God, the preaching of his word the ordinary means of knowledge, and let him look to receive knowledge of the will of God by degrees, one measure after another, or one measure unto another, for we must retain and hold things heard and learned, and add unto them every time, we hear, further measure of knowledge, otherwise we cannot look to be fulfilled with knowledge, as the Apostle here prayed, a vessel that hath a narrow mouth and an hole in the bottom ever open, can never be filled by powring water into it: no more can our mindes bee filled with knowledge, being hard to receive, and having no retentive faculty, no power to retain things heard, and learned, but as fast as they are powred in they run out, and pass away without profit, a fault that doth rest vpon many hearers of the word, who hear many things and happily understand and receive them with ioy for the present, but after a while become forgetful hearers, as james 1.25. and let slip the things they haue heard, as if they had never heard them, these cannot come to the hearing of the word, to be further filled because they haue nothing but emptiness in them, the things formerly received are gone, they are like the mill turned about daily but with new water, well let such loose and reckless hearers consider, that it is not the hearing, the bare understanding, nor the delight for the present, but the power of the doctrine of the word remaining in us, that shall save our souls, by forgetting and letting slip out of our mindes good things received: revel. 3.3. we decline and decay in all good duties, the Lord therefore persuadeth with the Church of Sardi, to recover herself from her declining, by remembering and holding fast things received, the holy Ghost saith that wee ought diligently to give heed to the things which wee haue heard, least at any time, Heb. 21.2. wee should let them slip, and mark the weight of his reason following, strengthened by comparison, if the word spoken by Angels( that is to say the Law) was steadfast, and every transgression, and disobedience received a just recompense of reward how shall wee escape if we neglect so great salvation, that is to say the gospel, which at the first began to be preached by the Lord; which we do when we let slip the things wee haue heard, and so wee bring on ourselves punishment proportionable to the excellency of the gospel and the first preacher of it Christ Iesus. One thing more may be noted from these wotds, namely this that it is not a small measure of knowledge of the will of God, A small measure of knowledge of the will of God, will not serve to divert us in the way to salvation. Phil. 1.9. that must direct us in the way to life and salvation. The Apostle therefore here prays that the Colossians might be fulfilled with knowledge of his will, in all wisdom and spiritual understanding, and this I pray, that your love may abound yet more and more, in knowledge. and in all iudgement. One special reason of this, is because the knowledge of Gods will must not onely guide us in particular actions of life which are innumerable: but must guide the inward motions of the mind, will and affections which are most wayward, and hard to bee brought into subiection to any good, for a man may be able sometimes to bridle himself in outward actions, but not to restrain the thoughts of his heart. Let us not therefore content ourselves with a smattering and a general knowledge of Gods will revealed. We must not content ourselves with a smattering knowledge of God will revealed. A man in his trade will not content himself with small skill if he be able to reach further, and shall wee then rest contented with a little, and small measure of knowledge of Gods will revealed in his word. look how much knowledge we haue of Gods will, so much knowledge haue wee of God himself and of our own salvation, because God revealeth himself and the means of salvation in the word, and without the knowledge of that, there is no knowledge of God or of salvation. They that know not God in some measure the will of God revealed in his word cannot know God, and so cannot know Gods mercy for their own salvation, for if we know not God, God will never know us to our comfort, therefore let us not content ourselves with a small measure of knowledge of Gods will revealed in his word, but labour daily for a greater measure and increase. In the last words of this verse the Apostle sets down two things wherein the knowledge of Gods will doth consist, namely wisdom, and understanding and both spiritual. The word wisdom hath many acceptions in the Scripture, sometimes it is put to signify an evil quality, 2. Sam. 14.2. the wisdom of the world properly called craft and subtlety, sometimes it is taken in a good sense and then also diversly, as sometimes to signify the doctrine of wisdom, sometimes the habit or quality of wisdom in the word, 1. Cor. 2.6. and so it is taken in this place because it standeth here in relation to the will of God, and by it is meant, an ability or power of the mind above nature, whereby the mind being cleared and disburdened of natural dulness, unbelief, ignorance and vanity, is able soundly and truly to apprehended, to aclowledge and embrace the known truth of the word of God as the Lord saith on the contrary, jer. 8.9. they haue rejected the word of the Lord, and what wisdom is in them? though they had the law amongst them ver. 8. yet because they did not truly apprehended and beleeue it, they are said to reject it, and consequently had no wisdom in them, whence it is clear, that when wee are wise in the knowledge of the will of God, when we truly apprehended, aclowledge and embrace the known truth of his word. The word( all) doth not signify all kind of wisdom, but a full measure of spiritual wisdom necessary to salvation. 1. Cor. 13.2. So we find the word used, all faith, that is not all kindes of faith, justifying faith is not there meant, but a full measure of faith of working miracles. For the word( understanding) not to say any thing of the distinction of it into the theorical and practical, by that word is meant, an ability and power whereby the mind is able to apply the known truth of the word, to the good ordering both of particular inward affections and outward things and actions, as time, 1. Kin. 3 9. place and person shall require. Thus Solomon prayed, that God would give him an understanding heart, or understanding, whereby the affections of his heart might be ordered and he might be able to judge and discern truly between good and bad in particular causes and controversies, and give sentence accordingly. Now both these, wisdom and understanding, must bee spiritual, that is, wrought in us by the spirit of Christ, on whom resteth the spirit of the Lord, the spirit of wisdom and understanding, the spirit of council and strength, the spirit of knowledge, Isay. 11.2. and of the fear of the Lord: thus then are these words to be conceived, as if the Apostle had said in a sufficient true and sound apprehension of the truth revealed in the word of God, and in a particular application of the same, to the good ordering of all particular affections of your hearts, and the actions of your lives, as the circumstance of time, place and person shall require wrought in you by the spirit of Christ. Now in that the Apostle calls knowledge of the will of God, They are truly wise, who rightly conceive, aclowledge& embrace the truth of the word of God: Psal. 119 98.99.100. standing in true apprehension of the truth revealed in his word, wisdom, we are taught, that they indeed are truly wise, who rightly conceive, aclowledge and embrace the truth of the word of God, they who haue an eye vpon the word, and see the truth of that for their guide in all things, and are able to govern themselves wisely, both in respect of inward affection and outward action. Hence it was that david said, that by the commandements of God, he was wiser then his enemies. Had more understanding then his teachers and the ancient: and no marvell, though it was thus with david. There is reason to led us to think, that those who understand, what the will of the Lord is, are most wise and indeed truly wise; first, because the will of the Lord made known in the word, is the wisdom of the Lord revealed, manifesting such things, as the wisdom of flesh and blood cannot reach unto: Therefore they who are able by a supernatural light to conceive things contained in that, must needs be most wise, according to the nature of the things understood, as they who are able to conceive, and carry in mind the best rules of policy, are justly accounted most politic. again, they must needs be most wise, who are enabled to provide for their own good estate, and that for ever, such are they who truly conceive and embrace the truth revealed in the word, for that is able to make wise to the kingdom of God and eternal salvation. 2. Tim. 3.15. object. Luk. 16.8. Some may say, we red that our saviour saith, that the children of this world, are in their generation wiser then the children of light, enlightened by the spirit of God: how then is it true that they are most wise who rightly conceive and embrace the truth of the word of God? For answer, we must make the restraint of our saviours speech. He saith not in general that they are wiser then the children of light: but with a limitation he restraineth their wisdom to their own generation, to the things of this world, that in respect of them they are wiser: again, if this speech run thus, in their generation, then the children of light in theirs, he speaks as it commonly fals out, that the children of this world in their generation, are wiser, then the children of light in theirs, not because the world is not able to make them wiser, then the children of the world, but because of our corruption, we commonly reach not to that measure of wisdom we ought to do, and so this makes nothing against the truth of the conclusion delivered, that they are truly wise who rightly conceive and embrace the truth of the word of God, for in that they reach not that measure of wisdom which they ought, it is in respect of their corruption, and the remainder of sin in them. Would we then( for use of this) be truly wise( no doubt every one desires it) would wee haue that wisdom, They that would be truly wise, must labour to know aclowledge& embrace the truth of Gods word. that will make us wise to eternal happiness? then labour wee rightly to conceive, aclowledge and embrace the truth revealed in the word of God, that is the wisdom of God, and able to make us wise and provident for our eternal good. And to led us on in this, consider we but this one thing, many men in the world, carry a great show of wisdom, and indeed they are wise in their kind, but they wanting this( if we observe it) we shall find that the Lord doth catch and confounded them in their wisdom, and as he dealt with achitophel, he turns their plots and devices into foolishness. Nay which is more familiar and easy for us to observe, wee shall find that some that are renowned for wisdom in the world and yet want this wisdom from the word; they some way or other discover themselves, to be but stark fools, for consider it, do not wee see many times such as are able to speak well and wisely and to give good council to others, and to manage their own outward affairs with some good discretion, that they notwithhanding are tainted and stained with some notorious sin, yea they are very monsters in the outrage of sin; are not the wisest men of this world, many times grinding usurers, extortioners, oppressors, greedy cormorants, hard dealers with their brethen, such as defraud poor labourers of their hire, yea are they not sometimes Ale-house and Tauerne-haunters, whore-hunters and such like. If wee look into the world wee may easily observe it, that one way or other they discover the weakness of that wisdom, the world doth so much admire in them, the Lord doth punish the pride of their wisdom with some foul sin, and doth suffer them to yield to the subtlety of Satan, and deceit of sin, to make known their folly by their sin, he doth paint out their folly in their faces, and set a noverint vniuersi vpon them, and be it known to all men, that these whom you account jolly wise men, behold they are mere fools. This must serve to teach us and to stir us up, not to rest in such kind of wisdom, as is found in the men of this world, but seek after that which is derived from the word and so from God himself the fountain of all true wisdom. We are further to mark that the Apostle in this place, joins wisdom and understanding together. Whence it follows for our instruction; that it is not enough for us to conceive and aclowledge the truth of Gods will, It is not sufficient to understand and take notice of Gods will, but it must be applied to our particular occasions. either commanding duty, promising mercy or threatening iudgement, but we must apply it to the ordering of our lives in particular actions, for as the knowledge of Gods will is brought unto us, by the ministry of the word, not onely in the information of our understanding and iudgement but in the use of instruction in the way of righteousness and reformation of corruptions, both of heart and life, so it must be received. Hence it is that david saith, Psal 119.105. that the word was a lantern unto his feet, and a light unto his paths we are to mark, that he saith not, it was a light unto him to enlighten him, but to his feet and path, giuing us to understand that he did not rest in his illumination by the word, and in his apprehension of the truth but he further applied it, to the guiding of his particular steps in the ways of the Lord, to the particular actions of his life; Else shall sin insinuate itself and get within our best actions. & indeed there is great reason, why we should not content ourselves with the knowledge of the truth of the word, no nor yet with a temporary good liking of it, without application of it, as particular occasion is every day offered unto us, if we do; we shall find, that we shall not onely faint under many afflictions, but we shall fail in our best actions, sin will insinuate itself, and get within them: hypocrisy will get into our prayers, hearing of the word, receiving the Sacraments and almes-giuing; yea wee shall fall into many known sins. Consider the example of david, he doubtless knew the nature and quality of adultery, and the judgements of God attending on it. Yet because he made not special use and application of his knowledge he fell into that sin. Use and Appication. Apply wee therefore our knowledge diligently, to the particular actions of our lives. We see then the necessity of this duty: let us now suffer ourselves in a word or two, to be stirred up to the practise of it, and to this end know, that if we conceive what is the will of the Lord in our best actions, in our hearing of the word, prayer, receiving of the Sacraments, if we understand that we are to perform them by faith, repentance fear, love, reverence, zeal, obedience and humility: and do not apply this our knowledge, to the forming of them in this manner, they become sin unto us, and abominable in the sight of God, Isay. 66.3. even like the sacrifices of the Iewes, yea I dare be bold to say, that the knowledge of the death and passion of Christ, as it is a singular knowledge, so without application it brings a singular iudgement, if it be not applied both for the remission of our sins and our sanctification, it shall be a great increase of our condemnation: if then we would not haue our best actions turned to sin, yea, our knowledge of Christ a seal of condemnation: let us not content ourselves with the knowledge of the truth of the word of God, but learn to apply it to particulars as occasion shall be offered. VER. 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 Apostle sets down in this verse the end of his prayer for the Colossians: to what end he prayed for them, namely, general resolution of the tenth verse. that they might walk worthy of the Lord. Now because they might doubt how far that extends, to walk worthy of the Lord, in the next words he explains it, even to the pleasing of him in all things, yea but might some say, how shall we walk so worthy of the Lord, as that we may please him in all things. The Apostle in the words following doth tell us, by being fruitful in all good works which is amplified in the last words, by the effect of such fruitfulness, namely, a further measure of illumination and knowledge of God, increasing in the knowledge of God. These are the general parts of this verse, come we to the words as they are laid down by the Apostle. Particular interpretations. The word ( walk) is well known to them that haue any little reading in the Scriptures,( who red with observation of the phrase) to be borrowed from travelers signifying to live, or to hold on a course of life, either generally in the duty of Christianity or in some particular place and calling, to walk worthy of the Lord is not as the popish sort expound it, to live so as that by Christian good life, we answer the iustice of God, according to the rigor and exact rule of iustice, propounded in the moral Law, but that wee walk in uprightness, and sincerity of heart, as it is, Gen, 17, 1. walk before me, and be then upright, and so as it becometh them who are called by the gospel, to bee the sons and daughters of God, and to the hope of salvation: the Apostle exhorteth to walk worthy our vocation, Ephes, 4, 1. Philip. 1, 27. and that our conversation be as it becometh the gospel of Christ by which we are called to bee the sons of God, and to the hope of salvation, these two places serve to expound this, and show that the words are thus to be conceived, as if the Apostle had said that ye might live both in respect of the duties of Christianity,( of your particular place and calling, uprightly as in the presence of the Lord, and as it becometh them who are called by the gospel to bee the children of God, and to the hope of salvation. Doctrine. First, in that the Apostle prayed for the Colossians, Our knowledge of Gods will ought to end in practise that they might be fulfilled with the knowledge of Gods will, to this end that they might walk worthy of the Lord, we are taught, that our knowledge of the will of God must end in practise. look what measure of knowledge we haue, wee must express it in the like measure of holinesse and obedience. For why? the will of the Lord revealed, teacheth either things to be believed, and those are to be effectual to stir us up to holinesse, as the Apostle saith, ye haue not so learned Christ, ye haue not so learned things to be believed concerning Christ, as that your learning and knowledge of him should leave you in your corruption, to walk as other Gentiles do, that beleeue not, or else the will of the Lord revealed teacheth things to be done which indeed are never truly known of us, but in the practise of them, as wee know not in such sort as wee ought what any that is over us, either Father or master or governor doth command to bee done, unless we do it, for that is the end of their command, which is not known but in the practise: again knowledge in many places of the Scripture is compared to light, and wherefore is light given, but that wee should walk in it. Wherefore shines the sun, but that a man should go out to his labour, so the light of knowledge is given that wee should walk in it. Ephes. 5.8. It is the argument of the Apostle: ye were once darkness, but now are light in the Lord: walk as children of light, the night is past, and the day is at hand let us therfore cast away the works of darkness, and let us put on the armor of light, so that we walk honestly as in the day, not in gluttony& drunkenness, neither in chambering and wantonness, nor in strife and envying. For the use of this point note wee this, there is never a one of us living under the preaching of the gospel, Look we that our life bee proportionable to our knowledge& profession. but we will seem to haue gotten thus much knowledge, that we are to repent of our sins, and beleeue in Christ, that wee may bee justified and saved, wee will think there is great disgrace and indignity offered the meanest of us, if we be told we know not these things: though few indeed know them as they ought. Now then as we profess that we know in some measure the doctrine of faith and repentance, Note. so let us look that our life be proportionable to our knowledge, that we walk in that light that is given unto us, take heed we be not found sleeping in the day light, and standing still and idle in the midst of our knowledge; and in this case beware of the subtlety and cunning of the devill, who so persuades with many that though they know Faith and repentance to be the way to life and salvation, yet they need not so presently, and so soon as they know it, to walk in that way, but that it is enough for them to enter into that path at the hour of their death,& sufficient to express the knowledge of faith and repentance in death, and not in the course of their life, and to make his persuasion plausible and powerful, he comes vpon them, as he came vpon our saviour Christ himself with scriptum est, it is written, and he telleth them they may find it in the book of God; and that the thief on the cross repented at his last hour, and was received to mercy, and by this he doth so bewitch many, that they mock at the doctrine of timely repentance, and soothe up themselves in their profaneness, and say( tush) if wee may haue but time to call for mercy at our death, it is enough, it is no matter for walking in the way of repentance, what should a man trouble himself that way, till he grow old, or bee sick and lie vpon his death bed, repentance shall save a man at any time, and we hope to die repentant, and the seruants of God. Thus doth the divell delude and deceive many a poor soul, wee must take heed of this subtlety and strong delusion of Satan, and that we may be armed and strengthened against it, consider. First, that though true repentance bee never too late, yet late repentance is seldom or never found, a man that hath lived a lewd and a vicious life, and is now at the point to yield up the ghost, sorrowing and grieving, may justly doubt of his sorrow, whether it be true godly sorrow or no, though it be about his sin, because he cannot well perceive whether it proceed from a loathing of his sin, or from a fear of death, and whether he bee humbled before the mercy of the Lord, or in respect of his punishing hand; we haue one example indeed in the Scripture, the thief on the cross that repened truly at his last hour, but we haue a thousand to the contrary. Now what a madness is it for a man to cast himself on such a dangerous point, to enter into such a way wherein onely one hath escaped, and thousands haue perished. again, though God haue promised forgiveness to true repentant sinners, yet hath he not promised repentance to every sinner, that every sinner shal repent when he lust, wee find not that in all the book of God: this wee find, that he threateneth such as know his will touching repentance, and walk not accordingly, but sleep securely in their sins, that he will come vpon them suddenly, yea, so as he will be sure to find them sleeping, the Lord threatened the Church of Sardi, Reu. 3.3. that he would come vpon her as a thief, who watcheth his time, and cometh when men are a sleep, yea more then that, for the thief by making a noise happily awaketh those that are lodged in the house that he breaks into; but the Lord saith further to that Church, thou shalt bee still asleep, and shalt not know what hour I will come vpon thee. This we see verified vpon many, who either are cut off by sudden death in the very act of sin, or if they haue time given, yet the Lord either takes away understanding from them, or sends vpon them such an horror and fearful expectation of his wrath that they cannot repent, if then wee would not haue our sorrow doubtful, even such as we ourselves may justly suspect not to be godly sorrow, but rather arising from the weakness of the flesh, or bitterness of pain, if we would not haue the Lords wrath to surprise us,& to take us sleeping in sin, and cut us off suddenly in our sin, let us learn to express the doctrine of repentance, not o●ly in death, but in our lives, and to walk according to the measure of our knowledge of faith and repentance. In the next place in that the Apostle saith that the end of our knowledge of the will of God must be a walking worthy of the lord, that is as becometh such as are called by the gospel to be his children, we are taught that we must frame and portion out our lives according to the measure of Gods mercy towards us, we having received mercy from the Lord, Our life must be proportioned to the measure of Gods goodness towards vs. wee must walk according to the measure of mercy: if we persuade ourselves wee haue so great mercy vouchsafed us, as to bee the sons and daughters of God, we must led our lives in a proportionable measure of holinesse and obedience, and walk as becometh sons, as the Apostle exhorteth: Eph, 5.2 3. walk in love even as Christ hath loved us, and hath given himself for us, to bee an offering and sacrifice of a sweet smelling savour to God. But fornication and all uncleanness, or covetousness, let it not be once name among you, as it becometh Saints, there is the ground of his exhortation, that having received so great mercy and grace to be Saints, we are to walk as is fitting the Saints of God, and there is great reason why wee should so walk, because as the earth rendereth to the husbandman the fruit of his pains bestowed vpon it, so we should render to the Lord the fruit of his mercy bestowed vpon us, and that is repentance, Roman, 4, 2. a renouncing of all ungodliness, and a living soberly and righteously, and godly in this present world. Tit. 2.12. And this is a duty of great good use and consequence, if it were thought on and remembered, It will seem to be a sovereign restraint from sinning against God. it would hold us back from many notorious sins, would men be so profane? would they break out into such blasphemous oaths, such cursed speaking, such drunkenness, such filthiness as many do, if they did keep in their mind a register, and remembrance of Gods mercies and favours towards them in their bodies and souls, in their friends, in their country, in their magistrates, in their ministers or any other way; no doubtless, if such persons as are carried with violence against their neighbours to smite them with the venom of their railing and slanderous tongues, would but call to mind when they are in their heat; and their raging and mad mood the Lords mercy towards themselves, how the Lord hath dealt with them in great mercy, both in their creation and preservation, and many other innumerable blessings, and( as they persuade themselves) in the greatest mercy of all, the forgiveness of their sins, and that they are to walk accordingly. Would they then go on in their fury? no without question, then as Nehemiah said cap. 6.11. should such a man as I flee, so they would say, should such a man or such a woman as I that haue received so great mercy from the Lord, should I so far forget the Lords mercy, as to rage, rave, and some out mine own shane against my brethren; no, no, I will rather suffer any injury then I will do such wickedness and sin against my gracious and merciful God, this no doubt would be the fruit of the remembrance of this duty, let us then bee careful to remember and think vpon it, that we are to walk in a measure of holinesse answerable to Gods mercy towards us, and know that if wee do not so walk, wee turn Gods grace into wantonness, and then certainly the Lord will turn his mercy into iudgement. Now to the words following( and please him in all things) here the Apostle makes known how far walking worthy of the lord doth extend, namely to the pleasing of him in all things, the original words signify onely thus much, Interpretation. to all pleasing, but having reference and respect to that which( goes before the walking worthy of the Lord,) they may well be thus rendered, to his liking in all things, to the pleasing of him in all things. Now to please the Lord is( in a word) to obey the will of the Lord, according to that comparative speech, 1. Sam, 15, 22. where we see, that to please the Lord, is to obey the will of the Lord( in all things) that is in thought, word, and deed. Ob. We cannot please the Lord in all things, for who is it that sins not? It is true, we are not to look what we can do, but what we ought to do, and what is our duty, we are to endeavour and to breath after that, even to please the Lord in all things, yea to desire and seek after it, as much as our appointed food, Math. 5.6. to hunger and thirst after it, for vpon that, our saviour pronounceth a blessing, wee are to labour in truth and sincerity to obey the will of God in all things, and if we fail in any things,( as we cannot choose but fail in many things) yet we so endeavouring the Lord accepts our imperfect obedience in Christ, in and by whom the weak obedience of true believers is accepted as the Apostle saith, thus then are these words to be conceived, 1. Pet. 2.5. as if the Apostle had said, even to the hearty and sincere through imperfect obedience of the will of God, in thought word and dead, which is pleasing unto him by the mitigation and moderation of the gospel, whereby the Lord doth moderate the rigour of the Law, and accept of your imperfect obedience as pleasing unto him in Christ. In that the Apostle doth deliver the sincere obedience of true believers under the title and term, Our most sincere obedience to Gods will cannot stand without reproof in the sight of God. not of satisfying but of pleasing the Lord, and that onely in Christ: we are taught, that though we walk as becometh the children of God, yet we do not thereby satisfy the iustice of God; our true and most sincere obedience to the will of God, is not able to stand without reproof in the sight of God, the greatest and highest degree of excellency it can reach unto, is in Christ to please the Lord. Wee shall find that the Apostle doth often inculcate and beat vpon this point that our walking as becometh us, doth please the Lord, 1. Thess. 4.1. Heb 13.16. but never that it doth satisfy his iustice. The cavil of the Papists on that place is not worth the answering; they make ( promeretur) to haue a passive signification, and so no latin word, but a barbarous term. The point delivered may further bee confirmed by this reason: there is no good thing done by any believer and regenerate person, but it is stained by his intermeddling corruption. even our righteousness is as a menstruous clout, and therefore not our best and most sincere obedience can satisfy the iustice of God, and stand in his sight without reproof. Against this reason the Papists take exception, Exception. and say is the best obedience of true believers stained with sin, then it cannot please God, for say they, shall we say, that a sinful work is a pleasing sacrifice to God, that is blasphemy, the Lord hates sin and all sinful works, so that either you must make the obedience of true believers not sinful, or if sinful, then not pleasing to God. Wee answer again, that the obedience of true believers is not absolutely sinful, for then it could never bee pleasing to God; it is holy and good, for the kind, as it is enjoined by God, and as coming from the Spirit of God, but in the maner of doing it faileth and comes short of that perfection Gods iustice requires. again, the Lord doth pardon the sinfulness of the obedience of true believers& so accept of it in Christ,& in him, not in itself, is it pleasing to God; and it still remaines a truth, that the most our best obedience can be advanced unto, is to bee pleasing to God, this must serve to inform our judgements, and to strengthen us against the contrary opinion of the Papists, who hold and teach, that the obedience of believers doth answer the iustice of God, Consutation of the Papists. and make them more just in the sight of God. We must hold it for a truth, that our best obedience is so far from satisfying the iustice of God, as that it pleaseth not God unless he behold it in mercy, and in the face of Iesus Christ. mark we further what the Apostle adioynes to the pleasing of the Lord, that it must be in all things: our instruction thence is this, that true and sincere obedience of the will of God must bee entire, such as will approve themselves to the Lord, and please him, must sincerely without doubling obey his will in every thing; howsoever we cannot reach to that perfection to please God in al things, True obedience to the will of God must be entire yet it must be the purpose of our hearts, we must purpose to please him in all things, and not to offend him in any thing, if we do, it must be against our purpose. It is said of josias that he turned to God according to the whole Law, and of Zachary and Elizabeth, Luke 1. that they walked in all the commandments of God: which is not to be understood as that they kept the law in perfection, but in the purpose of their hart, they did not witting break the commandements of God,& the reasons why we are thus to please God in our purpose and endeavour are these. First because the commandements of God are so conjoined and linked together, as the transgression of one is the breaking of all, Iam. 2.10. for he that breaks one is guilty of all. again he that lives in the manifest breach of any one commandment of God, if occasion be offered, he will break all, he being not regenerate, as he doth plainly show by his sin, if it bee for his profit or pleasure, he will break all the commandements of God. Hence it follows necessary, that sincere obedience to the will of God must be entire. Let no man therefore persuade himself, that he is one pleasing to God, He that lives in any one known sin cannot persuade himself that he is pleasing to God. because the world which sees but the outside cannot convince him of sin, when his own conscience tells him, he lives in the manifest breach of some commandement of God. Neither let any one flatter himself that his ways please God, because he doth prosper in outward things, as many think they are highly in Gods favour because they haue prosperity: that is a leaden rule, onely then wee please the Lord, when our obedience to his will is entire, when we purpose and endeavour to approve our hearts and lives unto him in all things; and to help us forward in this, know, Note. that we can never haue assurance of our own salvation, till wee haue this holy purpose and godly endeavour, so long as we live in the manifest breach of any commandement of God, though it bee only known to ourselves, our consciences will not be settled, it will at one time or other rise up& condemn us,& if our conscience condemn us, God is greater and knoweth all things, 1 joh. 3.20. if then we would not be in continual doubt of our own salvation, which is a fearful step to desperation, let us put on a goodly purpose of hart to please God in all things, both in thought, word and dead. The words following are an answer to a doubt that might arise from the former part of this verse, for some might say, how shall we walk worthy of the Lord: Interpretation. the answer is by being fruitful in all good works, that word ( fruitful) is metaphoricall, and borrowed from trees that bear fruit, that as fruitbearing trees bring forth fruit according to their kind, so we are to bring forth good works, and to be fruitful, is to bring forth good works, that is to say, holy and good actions, 1. John 3. for good works are opposed to actual sin, wee find them proposed under the name of actual righteousness, and set against actual sin, where Saint John makes opposition between doing righteousness and committing sin, and to do righteousness is to perform a good work, therefore, by good works wee are to understand holy and good actions: whereas the Apostle saith further ( in all) his meaning is in all sorts of good works, inward& outward in body and mind, to insist in the Apostles own similitude, as fruitful trees bring not forth fruit onely, on one bough or branch, but on every branch plenty of fruit, so good works the fruits of believing Christians must be brought forth not only by the hand, the foot, the tongue and other members, but in all the powers of the soul, and in all and every member of the body. Now to the doctrine: first, we are to mark that the Apostle having testified the faith of the Colossians, Good works are fruits of faith. here he faith, that he prayed further for them, that they might be fruitful in all good works, whence wee may conclude, that good works follow faith, and are fruits of faith, wee shall find this point if we observe it constantly, taught by the Apostle. For first, he teacheth that we are justified by faith in Christ, and then sanctified, and that our sanctification is a fruit of our justification, and therefore, good works which are part of sanctification, they follow faith, and are fruits of faith in them that are justified. Hence it is that he saith, 1. Tim. 1.5. that love and so the duties of love, good works, come out of a pure heart, good conscience and faith unfeigned, and that text clearly proves this truth, it needs no further light for manifestation of it. The use of this point may be this, are good works fruits of faith, then it is erroneous, It is erroneous to say, that works are the form and life of faith. nay, very absurd, to say as the Papists do, that they are the form and life of faith, not to make faith to be faith, but to make it good, lively and available to justification, for so they teach. Now this is very gross, who knows not that it is contrary to all reason, being contrary to the course of nature, to say, that the fruit gives life to the three, every man that knows any thing can say to the contrary, that the three gives life to the fruit, so saith gives life to good works, not good works to faith, to make it available to justification, the life and form of faith, by which it is effectual to justify, is special affiance and trust on Gods mercy in Christ, and though such faith cannot be without works after it haue justified, they follow vpon it as fruits, yet do they not concur with faith to the forming of it in the act of justification, they having relation to faith as fruits, they onely as fruits declare it to be effectual in itself, they give not life unto it. In the next place in that the Apostle is not content to say, ( that ye might walk worthy of the Lord) but he adds bringing forth as being fruitful, Our obedience to Gods will must not be onely inward and habitual. we are taught that our obedience must not be only inward and habitual, we must not content ourselves with the having of any grace, be it never so excellent, be it faith or the fear of God, but we are to show it and let it appear in the actions of faith and of the fear of God, as fruitful trees in their season do bud and blossom and their fruits grow to ripeness, and yield comfort to the owners, so our obedience and subiection to Gods will and grace wrought in us, must show itself in the fruits of it, to the glory of God, and the good of our brethren, and hence it is, that the Godly are called trees planted by the water side which bring forth fruit in due season, yea, so planted, Psal. 1.3. as that in respect of their rooting they feel not when the heat cometh, Ierem. 17.1. & the year of drought cannot make them cease yielding fruit. Thus it is with all Gods children, & thus it ought to bee with all of us, that haue any grace wrought in us, So it ought to be with all that haue any grace wrought in them. we are to manifest in the fruits of grace,& there is great reason for this, for why? the Lord will haue his grace that is in us, known both to ourselves& others, that is the end of al the Lords dealing with us, either by prosperity or adversity, to discover what is within us, what grace there is in our hearts; we ourselves cannot know whether we haue any grace in us or no, but by the fruits of it, for example, the sap of a three being good, the three is good, yet it is not known to be good by the sap, but by the fruits of it, so we are not known to be good and to haue grace in us, but by the fruits of grace, and therefore the grace that is wrought in us, must appear in the fruits of it, the fear of God must show itself in the fruits of it, yea, in the proper fruits, such as properly issue and come from the grace of Gods fear, wrought in the hearts of Gods Children, and those are specially these, even a trembling and a reverent awe of God in prosperity, and a willing and joyful subiection to his will in adversity, not to bee lift up in pride, or to lye securely in sin in prosperity, or to be utterly dejected in time of adversity, but to tremble before the Lord in prosperity, when the hearts of the wicked are most lift up, and to be inwardly comforted in the Lord in time of adversity, these be the fruits that must be sent forth from the inward root the true fear of God, and thus the grace of God, that is in us whatsoever it bee, must appear in the fruits of it. And that wee may bee stirred up to this duty, consider wee that the Lord will not, aclowledge any grace in us, unless it appear in the fruits, the Lord saith to Abraham, when he saw his willingness to offer his son in sacrifice, now I know that thou fearest me, seeing for my sake thou hast not spared thine onely son: Gen. 22.12. The Lord knew what heart was in Abraham before, he knows the hearts of all his, but then by that fruit he did aclowledge his true fear to be in him: so doth the Lord, then aclowledge any grace in us, when it appears in the fruits of it; again, we must know if we content ourselves with the habit of righteousness in the having of any grace in our hearts, the Papists shall rise up in iudgement against us, and condemn us, for they bring forth the fruits of their false religion, and blind devotion, yea the very atheists and vilest Miscreants of the world, shall stand up in iudgement against us, for they walk after their lusts, they show the corruption of their hearts in all cursed fruits of impiety and sin, let it then be a shane for us to be behind them; let as many of us as persuade ourselves wee are religious and fearing God, be stirred up to express the power and fruit of our religion and fear, that so the Lord may aclowledge his own grace in us, wrought by his own good Spirit, and that neither Papists nor Atheists may ever by the evidence of their vnsauory fruits, rise up against us in iudgement, and condemn vs. Note we further, the Apostle saith, fruitful in all good works, We must express grace received in all good fruits. whence we are taught that wee are to express the grace that is in us by all good fruits, for as true regeneration is universal, a transformation of the whole man into the image of Christ, so it must appear and show itself in all the powers of the soul, and if we be able to do much, we are not to content ourselves with doing a little, as the Lord shall enable us, we must be fruitful in all good works and this is indeed a sure testimony of the soundness of religion. Before wee leave these words, a cavil of the Popish sort occasioned from this, and the like places of Scripture, is to bee answered. Hence the Papists take occasion to wrangle and to reason against that truth taught by our Church, that the best works of believers are stained with sin, after this manner( say they) we find that the holy Ghost here and in other places of Scripture calleth many works of believers, good works, and wee must needs think the holy Ghost speaketh the truth: but if they were infected with sin, they could not be truly called good, for it can be no good work that faileth either in substance or in circumstance, or that hath any one fault in it, bonum ex integra causa, malum ex quolibet defectu, that is truly good, that is every way good, and that is bad that hath any defect, therefore you must either say, that the holy Ghost calls evil good, and that is blasphemous, or else aclowledge many good works free from sin. To this we answer: first, they reason from an epithet or title that the Scripture gives to works considered in the abstract by themselves as they are commanded, or as we are moved to do them, and so indeed they are holy and good, but that is no good argument nor proof, that good duties done by us, admit we be true believers, are perfectly good as we do them, and that they are free from the stain of sin as they come from vs. reply. again, because they will say wee find, works called good in concreto, considered together with the doers,& as they are done by believers. Matth, 3, 16. Let your light so shine before men that they may see your good works,& glorify your father which is in heaven. The holy ghost calling works done by us good it follows they are not infected with sin, for if they be infected( say they) then they cannot be truly called good. Wee answer again that is not true they say; that if works be infected with sin, then they cannot be truly called good, for works enjoined by God, are very good in their own kind, and good as they come from grace, and the root of Faith,& the infection they receive by our corruption, intermeddling in the doing of them doth not prove that they are not truly good, but that they are not perfectly good, and it makes them come short in the measure of goodness and perfection, and so the works of true believers stained with sin, may be, and are in the scriptures called good, because they are truly, though not perfectly good, as one saith well, they are called good, not after perfect iustice, but as is agreeable to our human fragility. The last words of this verse contain the effect of fruitfulness, in good works, namely a further measure of illumination and knowledge of God, Interpretation. we are to understand knowledge of things to be believed concerning God, either touching his Essence, attributes, or works, but specially experimental knowledge of his grace and mercy in Christ unto salvation, for these words haue reference to that in the 6. verse( truly knew the grace of God) the first thing wear to observe from them, is from the dependence of them, with the words going before, in that the Apostle saith, being fruitful in al good works,& so increasing in the knowledge of God, we are taught that fruitfulness in good works, it brings forth a further measure of divine& saving knowledge, good life increaseth saving knowledge of God, fruitfulness in good works brings forth a further measure of saving knowledge. he that is fruitful in good works, he feeds vpon his own works,& by the very juice of such fruits; his knowledge of the grace of God is nourished and increased, indeed many wicked men, whose lives, abound with much impiety, and are overspread with cursed fruits of sin, haue sometimes a great measure of divine knowledge, and by study and pains, do increase it, but the point is this, that divine and saving knowledge is increased by fruitfulness in good works, and this may further be confirmed by Scripture, John 7.17. saith our saviour, if any man do the will of God, he shall know of the doctrine whether it be of God; he there proceeds from doing the will of God to the knowledge of his doctrine. What man is he that feareth the Lord? Psalm. 25.2. him will he teach the way that he shall choose, and verse 14. the secret of the Lord is revealed to them that fear him: and his covenant to give them understanding: which words must needs be understood of increase of knowledge, because no man fears the Lord with true filial fear, but he hath some knowledge of his mercy; and this also may be further strengthened by reasons. First, the more we exercise ourselves in the fear of the Lord, the more holy wee are, and the more holy, the better able are wee, to discern holy things; as in manuary trades, the more a man of ordinary capacity doth exercise himself in his trade, the more cunning and skilful he becomes: so the practise of holy duties, doth help and strengthen understanding of holy precepts. Secondly, the more holy we are, the nearer we come to the nature of God, and to the purity of his word, and so wee are better able to discern things revealed from God in his word. The use of the point is this, do good works serve, not onely to the glory of God, and the good of men; but do they rebound back to ourselves, even to this use also, to a further increase of saving knowledge, The right use of increasing in knowledge is to bee doers of the thing we do know. learn the right method and order of proceeding. Dost thou desire to increase and to grow in the knowledge of God; then bee a doer of that thou knowest already, and thou shalt be blessed in thy dead as james speaks, cap. 1.24. thou shalt find a blessing on thy good work, to bring forth a further measure of knowledge. Many say they desire the knowledge of God, and to be instructed in his ways, but in the mean while they will not forsake their own evil ways, and so though they haue means of instruction, they fail of their purpose. Dost thou come to the hearing of the word and think to be further built up in saving knowledge, and yet art guilty to thyself, that thou art so far from being fruitful in good works, as thou hast not reformed that sin of thine, whereof thou hast often been convinced, be it pride, covetousness, &c. I dare be bold to tell thee it is not possible, thou shalt find that the Lord will punish thy fruitless hearing, with dulness and hardness of heart. A scorner seeketh wisdom and findeth it not, Prou. 14.6. or shee will not be found, for so much doth the holy ghost imply in that sentence, that the grace of Gods spirit estrangeth itself, not onely from such as scorn and deride religion, but from such as profess religion, and li●e wickedly, from the proud and ungodly, and if God withhold or withdraw his grace, what can follow, but heaviness of mind, hardness of heart, and untowardness to every good duty. The words themselves do further offer unto us this point of instruction, We are to go on from one measure of saving knowledge to another. being the very matter and substance of them, that we are to go on from one measure of saving knowledge to another, we are to increase in the knowledge of God. This truth appears both in general, that we are to grow in grace, and in special, 2. Pet. 3.18. that wee are to grow in the knowledge of God, in one and the same sentence, grow in grace and in the knowledge of our Lord and saviour Iesus Christ: the equity and reason of it is laid down, they that know most, know but in part. 1. Cor 13.9. Therefore wee are to labour every day for increase of holy knowledge, and to that purpose let us consider, that if we haue the means of knowledge, and do not increase in knowledge, it argues that wee are soul-sick, motive. and that there is some secret distemperature in our souls, if a man eat and drink, and find not his body thereby nourished and strengthened, he must needs think all is not well within him; so if wee come to the feeding of our souls both by the word and sacraments, and find no increase of grace and saving knowledge, it is more then a presumption that our souls are distempered and much out of order. again if we content ourselves in our weak and small measure of knowledge, we are in great danger to bee seduced, and drawn into any error, for certainly where we are weak( be it in understanding, or be it in affection) there the temptation will come against us, at one time or other. If then we would not make it more then probable, even plain to ourselves, that we haue some festered sore, and some lurking disease in our hearts, if we would not be corrupted and misled by popish enchanters, and seducers, and perish together with them, let us labour to increase in knowledge, and holy understanding, that we may find the truth, hold the truth, walk in the truth, and live and die in the truth. VER. 11. Strengthened with all might through his glorious power; unto all patience, and long suffering with joyfulness. This verse is a continuance of the Apostles answer to the doubt arising from the first words of the former verse, where the Apostle saith, he prayed for the Colossians that they might walk worthy of the Lord. Some might thereupon demand, how shall we walk worthy of the Lord, his answer was begun in these words, being fruitful in all good works, and here it is continued, that we walk worthy of the Lord, note onely by being fruitful in good works, but also by being strengthened with all might. And withall the Apostle lays down the efficient cause and beginning of that strength, namely the glorious power of God, together with the use of it in two particulars, namely in patience and long suffering( unto all patience and long suffering) and further makes known the quality and condition of these two things in the last word( joyfulness) these are the general parts of this verse. Come wee to the words of it, and first of these words( strengthened with all might) through his glorious power, by might is meant inward ability of mind and will, because this might is to be used in patience and long suffering, Interpretation. which are inward graces of the mind and will, and by all might, is meant all kind of inward strength, answerable to the quality or multiplicity of trials and affections( glorious power) by power wee are to understand the actual power of God, Psal 115.3. and that not general, whereby he effecteth what he willeth. Our God is in heaven, he doth whatsoever he will, Ephes. 1.19. but his more special power working grace in them that beleeue, and this is called his glorious power, by an excellency, that is his power, specially manifesting his glory, hence it is that wee find his glory and power promiscually put one for another: as thus then these first words are to be conceived, Rom. 6.4. Ephes. 3.16. strengthened with all kind of inward ability of mind and will, through the actual power of God, which worketh grace in them that beleeue, to the special manifestation of his glory. In the first place we are to mark the first word of this verse ( strengthened) the Apostle saith not being strong in the time present, as before,( being fruitful) and increasing, but in the time past ( strengthened) whence we may gather this point of instruction that strength to bear affliction must not onely show itself in time of affliction, Strength to bear affliction must bee provided before affliction come but it must be provided aforehand, wee must bee well appointed and furnished with strength against the time of trouble, which must show itself in bearing of it with patience. The Apostles words are very direct and plain, he saith wee must be strengthened unto patience, and this is further cleared, where the Apostle verse 10. exhorteth to be strong in the Lord, Ephes. 6. and in the power of his might, and presently in the next word subjoins that wee must bee armed, and at all points provided, and put on the complete armor of God, that wee may be able to stand against the assaults of the divell, and verse 13. For this cause( saith he) take unto you the whole armor of God, that wee may bee able to resist in the evil day, that is either of temptation or affliction, Luke 21.19. it is worthy observation to this purpose, that our saviour saith, possess your souls in patience, patience and strength to bear afflictions must bee ours, not by usurpation nor yet by lawful use and occupation, as a thing borrowed for the present, but by just title and possession, we must haue it of our own, we must be provided of it to use when time shall serve, and the reason and ground of this is, because wee cannot haue it at any time when we please, the very light of nature teacheth men to provide things of special use a forehand, which they cannot easily come by, when occasion serves to use them. Now because the word( provide) is a word of implication, and implies the use of means, for provision is made by means, some may desire more special direction in this case, what means may bee used to furnish themselves with strength against the time of trouble and affliction; means to be used to furnish us with strength against time of affliction for the satisfying of their desire let them know that the means are not onely general, as the word, prayer, &c serving to work and increase any grace in them; but there be two things that peculiarly serve as special means to this purpose, to furnish us and give us possession of strength against the time of trouble and affliction, the first is a frequent and serious consideration of the manner of our tenor, in what sort we hold and enjoy the good things of this life, health, wealth and such like, that it is conditional, that we hold them with condition of the cross, with a limitation of Gods correction, wee must often think on it, that the promise made that such as fear the Lord shall eat the good things of the land, is with condition of the Lords trial and correction that they shal eat them; unless it please the Lord otherwise to try and correct them; again we are often to meditate on the immutability of Gods love, that his love never changeth, but he is the same good God, when he afflicteth, as when he prospereth any of his children, if we persuade ourselves that we are within the compass of his special love, wee must often think vpon it, that his love is without change, and that whom he loues once he loues for ever, he may change our estate as seems good to him, from prosperity to adversity, but he is the same good God, no changeling, good before affliction, good in affliction, and ever good to his children, and if this bee thought vpon and settled, it will furnish our hearts with a notable measure of Christian courage and fortitude, we shall find ourselves enabled with Iobs strength, to bear the greatest affliction, these two things then must bee thought vpon and remembered, job 13.15. that our hold of the good things of this life is conditional; and that Gods love is unchangeable, and we shall then be provided of strength against the time of trial and affliction; and know withall that for want of this preparation, when affliction comes we shall either grow impatient and seek unlawful means, Strength to bear afflictions being not provided afore-hand makes men either become impatient, or else to use unlawful means. or else haue( it may be) a boldness, but a desperate boldness, without all comfort, such as is commonly in cowards, who being put to an exigent, are sometimes rashly bold, and desperately hardy, but wee shall not bee able to bee bold with consideration as the preacher hath taught vs. In the day of wealth be of good comfort, and in the day of affliction consider, that is, consider the author and use of thy affliction, let us then often think vpon our hold of the goods of this life, and the immutability of Gods love, that so we may be strengthened to bear with consideration the greatest affliction. It followeth( with all might) as the first word teacheth that strength must be provided, so these words show the measure of provision, that wee must every way bee furnished with strength to bear affliction, if there were onely one kind of calamity and affliction, then one sort of strength might suffice, but seeing there are manifold, We must every way be furnished with strength to bear affliction Psalm. 34.19. yea a thousand fold, many and great troubles, our strength must be answerable I might here run into a large field& speak much of the afflictions of Gods children, and thereby prove that we ought every way to be provided of strength to bear them, but I choose rather to apply this. And for the use know wee it is not sufficient for us to bee provided of strength in mind onely, but our hearts must also be furnished with strength, as we use to say, that a man that endures any pain stoutly and vnappalled, he is a man of a stout heart: so indeed it may truly be said, when any affliction is born with patience and comfort, that the heart is established with Christian courage, wee must not onely know that the good things of this life are held with a condition of the cross, and that Gods love never changeth; but we must in preparation of heart be ready willingly to forego these good things and be fully assured in our hearts of Gods love towards us, howsoever he deal with us though he should kill us as job speaks; that is the right way to be strengthened with all might to bear afflictions with patience, and to be at all points provided against impatiency, for indeed it is the right way to be strengthened against any sin, to haue the heart established with grace; as the way to keep out covetousness, is not as the Popish sort teach by wilful casting away our goods,& vowing voluntary poverty, there may be great corruptions in the heart after such devised means are used, because they are not ordained of God they are not blessed, but by casting out of the heart distrust of Gods providence and too much love of this world, that is the way to keep out covetousness, and so the way to bee strengthened unto all patience, is to be ready in preparation of heart to forego all the good things of this life, and to be fully assured of Gods unchangeable love towards us, and to help us forward in this duty, We are to consider that affliction will discover, what is in vs. consider wee, that when affliction comes it will try our strength whether our strength bee onely in our heads or sunk down and settled in our hearts or no, as one saith well, affliction is a very tell-tale, it will look into every corner of us, and draw out from us what is within, it will discover and tell abroad to all that look upon us what is in our hearts, whether weakness or strength, we know it made a difference between job and his wife in this kind though both of them were happily strong aforehand in their measure of understanding touching the nature, author, and quality of affliction, yet when affliction came it discovered in the one strength and in the other weakness of heart, so it will do with us, and therefore it behoveth us to labour to bee strengthened with all might, that when trial of affliction comes, it may not shane us, laying open our weakness to all the world, pray wee ever with david that our hearts may bee sound, that we be not ashamed, sound without halting& dissembling, sound without distrust, the roote of grudging and complaining, that so wee may bee sound and strong both in mind and heart, unto all patience and comfort in the greatest trial and affliction. Come we to the efficient and beginning of strength to bear all afflictions, namely the glorious power of God, that is his actual power, whence first briefly observe wee that the actual power of God, doth not onely work upon the will of man by changing it in the first conversion, which the Papists deny, who say it is in the power of mans will, either to receive or refuse grace offered, clean contrary to many places of Scripture. I will not stand to reason that point with them. But hence it appears that the power of God doth not onely work upon the will in the first conversion, The power of God not only works on the will in the first conversion but a●terward also. Heb. 6.19. but doth likewise afterward work strength in them that beleeue, and this is to bee observed, to this purpose it teacheth us, whence it is that true justifying faith faileth not; and that hope is said to bee an anchor sure and steadfast; this comes to pass, through the power of Christ; which in his members is a continued power, working strength and ability in them, and never wholly interrupted, it is not any virtue or excellency in faith itself, or in hope itself, that makes either of them, of never failing continuance, for both faith and hope are changeable in themselves, and nothing in itself unchangeable but God, but the power of Christ it is ever working in some degree in his members that makes faith not to fail, and hope an anchor sure and steadfast. Hence it is that the Apostle saith, wee are kept through faith unto salvation, but how? Hence it is that faith never faileth. 1. Pet. 1.5. not by any strength in faith itself, but by the power of God. The words are very pregnant for the proof of this, and very emphatical, we are kept, or as the original word is, being military, wee are guarded as with a strong garrison by the power of God, by which our faith is fenced and fortified against all hostility, so as no enemy of our salvation can break in vpon it, to overcome it, we may be assured of it, as many as are begotten to a lively hope, by the resurrection of Iesus Christ, that our faith shall stand and never be quelled in the greatest trials, it being supported, Our strength by which wee stand in affliction, is no● of ourselves, but from the power of God. strengthened and guarded by the omnipotent actual power of God; we are further to observe that the power and strength by which we stand upright in the time of trouble and bear with patience any affliction, is not of ourselves, but from the power of the Lord, we are strengthened with all might unto all patience through his glorious power, for why? it is the actual power of God, that doth but support and strengthen faith as we haue heard, and also doth work in them that beleeue, a feeling consideration of Gods unchangeable love towards them, and a preparation of heart, willingly to bear any trouble, even they that beleeue haue not these things of themselves, but from the actual power of God working in them. Hence it is that the Apostle saith of himself, Phil. 4.13. that he was enabled and provided of strength, to endure any condition of life, to bee full and to bee hungry, to abound and to haue want: not by any power of himself, but by the help of Christ, and again wee shall find, that the dearest seruants of God, such as haue had great measure of strength to bear afflictions, if the Lord did but a little withdraw his hand from them, their weakness hath then appeared, wee see it in job who whilst he had the power of God, to support and strengthen him, was able in his greatest extremity, when he was touched not onely in goods, but also in his children, to bless God, and with wise consideration of the hand that smote him; to reprove& sharply to check the folly of his wife. Yet we find that afterward, when the Lord did but a little withdraw his hand, to show that job stood not by his own strength, but by his power, then did Iobs corruption and weakness show itself, and cause him to break out into some unbeseeming terms of impatiency; it is then most clear, that strength by which wee stand in time of affliction is not of ourselves, but from the power of the Lord. This serves to discover unto us a notable untruth, and error of the Papists, Confutation of the papists. who teach that wee may in this life haue in us such perfection of inherent righteousness, as is sufficient to defend us from all formal transgression of Gods Law, and all deadly sins( as they call them); besides the error in the ground of this opinion, which is an imagined perfection of righteousness in this life, if it bee laid to the doctrine delivered and proved, we shall find they cannot stand together, for I hope, they will not deny impatiency to bee formal transgression of Gods Law, being a sin against the first commandement of the first table, and wee haue proved it by warrant of the Apostle, and strength of reason, that the power by which wee stand in time of trial, and are kept from impatiency, is not in ourselves, but onely from the actual power of God, therfore not any perfection in us is sufficient to defend from formal transgressions of Gods law: and to say we haue such perfection of goodness in us, as is able to keep us from such transgression, is to make our inherent righteousness, stronger then ever was in Adam, in the time of innocency, nay, it is to ascribe unto us that which is proper to God alone, for he onely cannot possibly sin, by reason of absolute and infinite goodness in himself, and it is not the strength either of Man or angel, that keeps him from sinning, but the power of God, and the special grace of God upholding him. again, is the strength by which wee stand in time of trial, not of our own but from the Lord, Let us in time of trouble, be strong in the Lord, even in the power of his might. Ephes: 6: 10. Heb. 11: 34. then let every one learn to follow the exhortation of the Apostle in time of trial and affliction, to be strong in the Lord, and in the power of his might, some may say, how is that to be done? how shall I that am a weak creature, bee strong in the Lord? the holy Ghost hath taught thee, that by faith, of weak, thou mayst be made strong, get thou hold of the glorious working power of God by faith, and thou shalt draw down strength from him, to bear with comfort the greatest trouble. We red of Stephen, Acts 7.55. when his persecutors were raging mad against him, that in the midst of their violence, his eye was in heaven, his faith pierced the clouds, and came to the presence of God, and drew down from thence strength, and comfort unto him in the heat of his persecution, when his affliction was at the highest& sorest vpon him, thus it will be with us, if wee be able by our faith to break through the cloud of our affliction, that in the sense of flesh and blood seems to separate between God and us, motives to persuade to the practise of the former use. and to apprehended the glorious power of God: we shall then find his actual power, working strength in us unto all patience. Let us therefore raise up our hearts to an apprehension of the power of God to strengthen us in time of affliction, and consider we what comfort is to believers in apprehending the power of God, what rest and peace there is, in relying vpon it, it is worthy observation, that wee find that the Lord saith, when he lets you go, he shall at once chase you hence, Exod. 11.1. the Lord was not onely able by his mighty power to give his people passage out of egypt, but to make Pharaoh that was so loathe to let them go, as glad to rid them away, as ever before he was desirous to hold them, what assurance then may wee haue of such end, issue and strength, as he in his wisdom shall know best for his children that by faith depend on him, seeing he is thus able. again, let us raise up our hearts to rest by faith on the power of the Lord, to give strength in time of trouble, vpon our own former experience of his power, no doubt there is never a one of us, but either hath or might haue found that the Lord hath enabled us in some of our troubles with extraordinary and unexpected strength,& that ought to assure us of hi● power to strengthen us in time to come, it is the very end, why the Lord doth manifest his power in our weakness, beyond expectation, that wee might ever in assured trust depend vpon him,& be strong in the power of his might, this was Dauids argument of comfort, he was discouraged and taken up short by Saul, and told that he was a boy: 1. Sam. 17. What saith david, O King I haue found that God hath heretofore given me strength above nature, when I was in danger to bee devoured of a lion and of a bear. Therefore I doubt not but he will even now also be to me, as he hath been, thus ought wee to raise up ourselves vpon former experience of the Lords mighty power, that as he hath been, so he will he powerful to strengthen us, and so by faith to rest vpon him. join to this as a third motive to stir us up, thus to rest by faith, on the power of God, and so to be strong in the Lord, that which we find in this very text, that the actual power of God working grace and strength, it serves much for the manifestation of the glory of God; the Apostle saith, through his glorious power: therefore wee may be assured, if by faith we rest vpon the power of the Lord, that the Lord may as well lose his power, or lose his glory, which is a thing impossible, as we fail of strength from him in time of affliction. Let these things be thought on, that it is comfortable to rest vpon the all-sufficient power of God, that our former experience of his power ought to assure us of continual supply of strength, if by faith we still depend vpon him, and that his power working strength in them that beleeue, tendeth to special manifestation of his glory, which ever was, and ever shall be dear unto him: and therefore if we depend vpon him by faith, wee cannot fail of strength in time of trouble and affliction. And let the consideration of these things stir us up to lift up our hearts to heaven, and by faith to lay hold of the actual power of God, that so in our greatest affliction we may be strong in the Lord. Come we to the use of strength here prayed for, in two things laid down in the words following ( unto all &c.) and the quality and condition of these two, Interpretation. ( ioifulnesse) by patience we are to understand a quiet subiection of our wils to the will and pleasure of God, in time of any pressure, cross, or affliction, even to the death, without either seeking unlawful means to ease ourselves, or breaking out into bitter terms; for that indeed is impatiency, when a man is displeased for the work of God vpon him, and for laying his hand on him, and afflicting him, and seeks others to ease himself by unlawful means, or doth foolishly charge God that he deals hardly with him, murmuring and complaining against him, the Apostle adds ( to all patience) his meaning is to a quiet subiection of our wills to the will of God in any, yea in the greatest affliction ( long suffering) patience and long suffering differ not in kind, but in the time: long suffering is not, as some would haue it, a distinct species or kind of subiection of the will to the will of God, in time of affliction, but a continuance of it, because oftentimes the same affliction continues long: the word therefore here used is translated, Iam. 5.7. long patience ( ioifulnesse) that is, with ioy and comfort of heart. We must here call to mind that this verse is a part of the Apostles answer to a doubt arising from the first words of the former verse, Wee walk worthy of the Lord, to the pleasing of him in all things, not only by doing good, but also by bearing evil patiently. as we heard before; whence we may conclude and gather, that wee walk worthy of the Lord, to the pleasing of him in all things, not onely by being fruitful in all good works, and by doing good, but also by bearing evil with patience. And to prove this a little further, know that the will of God revealed in his word, especially in the word of the gospel, teacheth not onely that good must bee done, but that evil likewise must bee suffered. It is the general aphorism and sentence of the gospel, revel. 3.10. that all that will live godly in Christ Iesus, must suffer their measure of affliction, and it teacheth also how evil must be suffered, namely, with patience: hence it is called the word of patience, teaching to suffer evil, and how to suffer it; vpon which ground it followeth, that then we walk worthy of the Lord, to the pleasing of him in all things, when we both do good commanded, and suffer evil laid vpon us, with patience, as we are taught by the gospel; again, we are to consider, that then wee walk worthy of the Lord, when according to the measure of grace given, our life is conformable to the life of Christ, and then onely is it so, when wee do good commanded, and suffer evil laid vpon us with patience; for his obedience was active and passive, a fulfilling of the law in his life, and a suffering with patience the cursed death of the cross: thus must our obedience be, we must not only do good, but suffer evil with patience, that we may be conformable to the death of Christ, as the Apostle speaks. Phil. 3.10. First, let this serve to beat down the reasoning of corrupt flesh and blood, Affliction is no good argument to prove that the Lord loues not his children. and stop the slanderous mouths of wicked Atheists, which commonly, vpon occasion of the affliction of the godly, are open to blaspheme God, and charge him with want of love to his children, because he doth afflict them: the doctrine delivered makes it plain, that affliction is no good argument to prove that the Lord loues not his children, and the Atheist cannot thereupon gather it, that the Lord doth not regard them: for why? patience is an excellent virtue, a special part of Christian obedience, whereof there were no use, if they were not afflicted; and thereis no use of temperance out of occasion and means of riot and excess, so there is no use of patience out of afflictions. And besides this use of affliction, which is sufficient to silence backe-biting flesh, charging God with want of love to his children, it serves further to many other good uses, as to tame unbridled affections, to conform faith by special experience of Gods mercy, to stir up obedience, yea, it is as great an argument as can be of Gods love, and of eternal retribution. So the Apostle reasons, we are chastened, and why? 1. Cor. 11.32. because we should not be condemned with the world: let us not then give place to the reasoning of flesh and blood in this case. again, for the second use, is it so that our walking worthy of the Lord, standeth not onely in doing good, It is but one part of our duty to behave ourselves well in time of prosperity. but in suffering evil with patience? then let every one learn, that it is but one half part of our duty, to carry ourselves well in time of prosperity: be it that wee walk without public offence, and happily do much good, it is not enough, wee must also learn to obey the will of the Lord, in a patient and quiet subiection of our wils to his will in time of adversity, that is another principal part of our obedience: it is as well required of us, that we suffer evil with patience, as that we do good with cheerfulness and because some, yea such as fear God, and haue a special measure of grace, and by grace are enabled to do much good in time of prosperity, yet when affliction comes they find themselves defective in this part of obedience, their corruption doth break out and show itself in some impatient word or behaviour: let us therefore think vpon this duty, and withall think vpon some thing that they may help and strengthen us in the practise of it. Note. And first to this purpose, consider we whence our affliction comes, even from the good pleasure and appointment of the Lord, all men for the most part will confess the world to be governed by the Lord, but when it comes to their own particular case in affliction, few do aclowledge it, then some accuse the uncertainty of the things of this life, some ascribe their affliction to their own rashness and want of heed, others again haue their eye set vpon the wickedness of enemies that afflict them, accusing and condemning them, which is a fault besides impatiency, even to confess other mens sins, and not our own, we must learn to look higher, to see and behold Gods hand striking, and aclowledge his good providence in our affliction, and that will make us if any grace bee in us in patience and silence to submit ourselves to the will of the Lord, for why? he is just in afflicting us, and wise, imposing affliction vpon us, for many good ends, and merciful, he might justly destroy vs. Note. Secondly consider that by impatiency we are cruel to ourselves, we weaken ourselves and make that stronger against us, which doth already torment us, we add affliction to ourselves, in other things wee commonly love ourselves too much but in this we are cruel to our own bowels, and become instruments of further torment to ourselves, and that cruelty is most barbarous, and the greatest cruelty, for any crime a man commits against himself is greater then it can be against another, as for a man to murder himself, is a more fearful degree of murder then to murder an other, and so if a man be cruel to himself, it is most savage cruelty. Let us then think vpon it that our affliction comes from the hand of God, who is most just wise& merciful in afflicting of us, and that if we suffer ourselves to be impatient, we are cruel to our own bowels which is the greatest and most savage cruelty. Let the consideration of these things stir us up to a patient and quiet subiection of our wills to the will and pleasure of the Lord, that so wee may walk worthy of the Lord, both in prosperity and adversity. It is further to bee marked, that the Apostle saith( unto all patience and long suffering.) Whence we are taught to be constant in patience, and to bear with patience great and long continued affliction. Wee must not bear Christ his yoke for a brunt, Wee are to bear with patience great and long continued affliction. Luk. 9.23. james 1.14. but as himself hath taught us, take up his cross daily, and follow him. constancy is the compliment and perfect work of patience: this point needs no long proof, it stands vpon the same ground with the former; it is easily proved, but not so soon learned: for happily a man may in silence submit his will to the good will of God, in some one affliction; but when either another is added, or that increased and continued, then it is hard to continue patient, for then, besides the rising up and rebelling of his own flesh, the devill will be ready to suggest, that none whom God loues was ever so dealt withall; and if we oppose to this suggestion the example of any child of God, then he will shift his foot, and say, but never was any child of God so grievously afflicted as thou art. That wee may therefore be strengthened against this subtlety of Satan, and enabled with patience to bear great and long continued affliction, We are to labour for strength against Satans subtlety in his persecutions. know that no such measure of affliction doth ever befall us as hath been laid on the Saints of God recorded in the Scripture, take one in stead of many, red and mark there affliction and an exceeding measure of it compassed round about, Note. his reins cut, not spared, his gull powred vpon the ground, broken with one breaking vpon another, and run vpon like a giant, can we say we haue such a measure of affliction? no surely, if wee speak the truth, we cannot: and I further prove it: 1. Cor. 10.13. The Apostle saith, the Lord will measure our affliction according to the ability of his children. Now our strength when it is at the greatest, is far inferior to the strength of job, david, or Abraham, and therefore we must needs confess our trials and troubles are far inferior and short of theirs. Let not then Satan ever prevail with us, to persuade us, that never any whom God loved was afflicted as we are: let us put back his suggestion with this reason, and so learn to bear with constant patience the greatest measure, and the most long continued affliction, that the Lord shall lay vpon vs. Come we to the last word( ioifulnesse) this( as we said) is the quality and condition of patience and long suffering. Our instruction hence is this; it is not enough to be patient and silent in great and long continued affliction, It is not enough to be patient in great and long continued affliction, unless it be with sweet contentment. Reasons of the doctrine. unless it be with sweet contentment, ioy, and comfort: wee must not only be content to bear the miseries and afflictions of this life, so far the Heathen could go vpon consideration of fatal necessity, but we must go a step further, even to rejoice in our afflictions, yea as S. james saith, 1.2. count it exceeding ioy when ye fall into diuers temptations. Reasons of this are given first by Peter, because wee are in affliction conformable to Christ, rejoice( saith he) in as much as year partakers of Christs sufferings. Secondly, by S. Paul, when we are weakest, we are indeed strongest, having then special favour, 2. Cor. 12.10. use. If patience be not with ioy, it is not pleasing to the Lord, nor a fruit of grace. protection, and strength from the Lord: therefore saith the Apostle, I take pleasure in infirmities, in reproaches in necessities, in persecution, in anguish for Christs sake, for when I am weak, then am I strong: let this be thought on, that patience must be wirh ioy and comfort; if that be away, it is not pleasing to the Lord: and again know that patience with ioy and comfort is a true mark of Gods child, for affliction being sanctified, and sent as a testimony of Gods love towards his children, Heb. 12.7. if wee with patience and comfort endure it, God in it and by it doth offer himself unto us, as unto children, affliction of it own nature doth press down the hart, hands and eyes: if then faith, patience and comfort can keep the heart, hands, and eyes upwards, it is a manifest argument that the spirit of grace and strength doth rest vpon us, making faith to triumph over the trial, and making us conquerors, yea more than conquerors. Let this be considered, Rom. 8.32. and stir us up to a cheerful and comfortable bearing of any affliction, though it be great, and long continued vpon vs. And so much of this verse. VER. 12. Giuing thankes unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light. The Apostle having finished the proeme and entrance of his Epistle, standing on a congratulation and comprecation from the third verse to this twelfth, now he enters vpon a summary declaration of the doctrine of salvation from this verse to the 23. A summary declaration of the doctrine of salvation from this 12. vers. to the 23. The general proposition. The parts of it. the general proposition laid down in these verses, is this, that salvation comes unto us from God the Father, by his son Iesus Christ, true God and man, and the head of his Church, whose merit is sufficient to all perfection of eternal life. The parts of this proposition are two: First, a declaration of the fountain and first Author of salvation, namely God the Father, together with the effect wrought by him, in vers. 12.13. 2 Secondly, a manifestation of the worker of it, Iesus Christ, and the work wrought by him, namely redemption, vers 14. to which is sub-ioined in the verses following a confirmation and proof of his sufficiency to redeem us; and that is proved both by the dignity of his person that he was true God, the image of the invisible God, the first born of every creature, and by the eternal decree and good pleasure of his father, together with the application both in general, and in special to the Colossians. The words of the 12. and 13. verses, being the first part of the general proposition, contain in them two things; first, the effect wrought by God the Father, verse 12. Secondly, the manner how it was wrought, verse 13. In the twelfth verse we find more specially a thanksgiving to God( giuing thank,) and the reason and ground of that in those words( which hath made, &c.) and the place of that inheritance in the last words( in light.) First, briefly examine we the words of the 12. Interpretation. verse, the word( Father) is here to be taken personally, for the first person in the trinity, because one person is conferred with another, and it standeth in relation to Christ( meet) that is, fit, sufficient, so the word is rendered, and it is so there translated by the Papists themselves, yet here they translate it( worthy) labouring thereby to uphold their opinion of inherent worthiness and condignity deserving salvation, which indeed cannot stand either with the proper signification of the word, or with the context, and with that in the verse following, where it is shewed how we are made fit, namely by effectual vocation, justification, and a measure of sanctification.( To be partakers) or to be a part( inheritance of the Saints) that is to say, life and glory, given as it were by lot( for the Apostle alludeth to the division of the land of Canaan) to them that are sanctified by faith( in light) that is to say, in the glorious kingdom of heaven, for so we find the word( light) taken, Act 26.23. show light or preach light, that is to say, life eternal. Now come we to such things as may be observed from this verse. First, we are to mark that the Apostle entering on the doctrine of salvation, and the consideration of the grace of God in the work of redemption, he begins with thanksgiving to God. Our lesson hence is this, when wee either think or speak of the grace of God in the work of our redemption, then our hearts must bee enlarged, When wee either think or speak of Gods grace in the work of our redemption, wee are to magnify the name of the Lord. 1 Peter 2.9. and our mouths opened to magnify the name of the Lord, for that is the end of all the mercies of God bestowed vpon vs. It is the end of all the actions of God tending to salvation: yea of the chiefest of them, our glorification in heaven. The point of thanksgiving was handled before in the third verse; and therefore in a word know we, that as many as haue any comfortable feeling of Gods grace in the work of redemption, are thus affencted, Such as comfortably feel Gods grace in the work of redemption are so affencted they never think or speak of it but with thanksgiving, and it is a sure note and mark that wee find true comfort in the doctrine of grace, if when we think or speak of it, our hearts be filled with ioy, and our mouths opened to praise the Lord; for this being an exercise of the blessed Angels and Saints of God in heaven, who do continually sing, thou art worthy to take the book, and to open the seals thereof, because thou wast killed, and hast redeemed us to God by thy blood out of every, &c. revel. 5.9. It cannot choose but in some measure be begun in this life, and bee found in them who shall hereafter be glorified in heaven. I come to the matter of the Apostles thanksgiving ( which hath made us meet) comprehending under that general( of making meet) as one special branch of it, God the father doth truly and really impute the righteousness of Christ to them whom he doth justify by his grace in Christ. the justification of a sinner, wee may conclude that whom it pleaseth the Father to justify by his grace in Christ, to him he doth truly and really impute the righteousness of Christ, and by his righteousness make him truly and really meet and fit to bee partaker of glory in heaven, it is not an imaginary or a supposed imputation of Christ his righteousness, by which wee stand just and righteous in the sight of God; the Papists do scornfully term it imputative iustice and tell us that we are to tremble at that which follows vpon it, that as we haue no righteousness nor merit of heaven but( as they call it) by a supposed imputation, Confutation of the Papists. so must we look for no heaven, but by imputation, we are from hence to take notice of it, that it is not( as they falsely cavil) a supposed, but a real imputation of righteousness, whereby we stand most in Gods sight, we are not in conceit made meet for the kingdom of heaven, but truly and really, and to this agreeth that of the Apostle, that we are made the righteousness of God in Christ, 2. Cor. 5.21. that as our sin was truly and really, not in conceit; but indeed truly imputed unto him, and he made sin for us: so are we made the righteousness of God in him. It is but a fond cavil to shift off the plain evidence of that place in that they say Christ was made sin, that is to say a sacrifice for sin, thereby thinking to elude the people of God and to persuade that we misconstrue the place, for wee confess it, that he was a sacrifice for sin, but he was therefore a sacrifice for sin, because our sin was imputed unto him and punished in him, and therfore it is said that he was made a curse for us, Gal, 3.13. because the curse wee had deserved was imputed unto him that the blessing of Abraham might come vpon us, through Christ Iesus, that wee might receive the promise of the spirit through faith. Let us not then bee driven from this truth, by any cavil or scorn of the Papists, but learn to hold it as a certain truth, that it is a true real imputation of righteousness, by which we stand just in Gods sight, and this is further clear by our real union with Christ by the bond of his spirit; for by the spirit and faith wee are really members of Christ his mystical body and so his righteousness and merits are truly and really communicated unto us, and we haue interest in them as the members of his body. The second point that may be gathered for our instruction is this, that none ever come to be partakers of life and glory in heaven, Such as come to bee partakers of Christs glory in heaven are made fit for it in this life. but such as are before made meet and fit for it, not onely by a real imputation of righteousness, but by a measure of inherent holinesse and sanctification, and to prove this further, we are to know, that howsoever it bee true, that no goodness or holinesse in us is proportionable in merit and desert to the least degree of glory that shall be revealed because our best holiness is imperfect, and life& glory is not given for the worthiness of it, yet this is as true again, that life and glory shall be given in mercy according to the measure of holiness, and where there is a greater measure of holiness, there shall be a greater degree of glory, and consequently where there is no holinesse, no glory, nor the least degree of glory can be looked for; Rom. 2.6. The Apostle having delivered it in the general, that the Lord will reward every man according to his works, he presently subjoins a particular explication that unto all them that continue in well doing, the Lord will give glory, honour, and immortality, and eternal life, but on the contrary, such as are contentious& disobey the truth,& obey unrighteousness, they can look for no such reward from the Lord, upon them shall bee indignation and wrath, tribulation and anguish, and vpon the soul of every one that doth evil. Wee may observe that though the kingdom of heaven be prepared for them that are blessed of God the Father, verse 34. Math. 25. yet they are not sent into the possession of it. By the sentence of our saviour before he makes it known, both to themselves and to all the world that they are fitted for it in measure of sanctification, and that they testified the same by their works of mercy towards his members, that they fed the hungry, clothed the naked, visited the sick, &c. whence it is most clear, that none ever come to bee partakers of life and glory in heaven, but such as are before made fit for it by a measure of holinesse. By this doctrine you shut out infants dying in infancy from the participation of life and glory in heaven, because they cannot be so fitted. The doctrine must not be extended to them, but understood of such as bee of discretion, for infants within the covenant, and in Gods everlasting election, dying in their infancy are saved, nor by actual faith, which they cannot haue, wanting actual knowledge, but by some other special work of Gods spirit, not known to us, and so not any actual sanctification is required of them. Is it so that where no holinesse is, there can be no expectation of life and glory in heaven, ungodly and profane persons in vain look to come to heaven continuing in their sins. Heb. 12.14. Isay. 3 9. no comfortable sight of God hoped for, then let no ungodly profane man or woman, such as declare their sins as Sodom, soothe and flatter themselves, and think they shall get to heaven well enough for all their abominable silthinesse,( if they so think) they are much deceived, and let them hear it from the mouth of the Lord as a terrible sentence to all unrepentant sinners, that no unclean thing, neither whatsoever worketh abomination or lies, shall enter therein, but they which are written in the lambs book of life. It is therefore the exhortation of the Apostle, Reu. 21.27. let no man deceive you with vain words, and I may say, let no man deceive himself with such vain words or persuasions: this ye know( saith the Apostle, Ephe. 5 6. vers. 5. that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ and of God, but because many please themselves in their filthiness and sins, in hope hereafter to find mercy, though they haue heard that late repentance is seldom true repentance, and they may happily feeke it and not find it. I would entreat him that wee may a little further reason together vpon the doctrine now delivered, they haue heard it proved that none can come to bee partakers of life and glory in heaven; but such as are before made fit and meet for it, and can they think that they are fit for heaven who without remorse of conscience do again crucify Christ, and make his wounds to bleed a fresh; thus do all hard hearted and unrepentant sinners by their sins, if therfore they rightly consider it they most of force confess, that they foolishly persuade themselves they shall get to heaven. Oh, but Gods mercy is great? it is true, he is a God of infinite mercy, but yet a just God, and it is strange that wicked profane wretches should dare to presume of Gods mercy under many sins, and yet they may find, that God hath shewed his iustice to the dearest of his children: to Moses, to Aaron, to david, and others, for committing some one sin; yea, which is more, Christ himself, the glory and image of his Father, could not escape the bitter death of the cross, because he became sin for vs. How then can bold and presumptuous sinners persuade themselves they shall escape the punishing hand of God, they adding sin to sin, and wallowing in their sins till death, without repentance? Let them duly consider this, and for conclusion of this point, let us know, that there is no comfort to be had in our hearts, touching life and glory in the world to come, but onely by a true espial of sanctification of life in ourselves: and let it move us to labour by all appointed good means to come to a measure of sanctification, that so we may glorify our heavenly Father in this life, and may seal up assurance of our happy estate in his glorious kingdom in heaven ( to be partakers) or to a part. Hence a question is occasioned. Some may say, shall we haue distinct parts of glory in heaven, because the Apostle saith, made meet to a part, it may seem some shall haue one part of glory, and some another. No, the very word used by the Apostle is against it, it being a word of the singular number, cannot imply multiplicity of parts. But for full answer, know that al the Saints shall haue the same happiness and glory in substance, namely, perfect union and coniunction with God, and participation of all eternal good things from him; but all shall not haue the same degree of glory, but some greater, some less, answerable to the degrees of goodness in them The Prophet doth infer vpon the general resurrection, Dan 12.3. that they that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness, shall shine as the stars for ever and ever. And the Apostle plainly teacheth this point, 1. Cor. 15.41. there is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. And howsoever that in the parable, that all the labourers in the vineyard received every one a penny, Mat. 20.12. may seem contrary to this; yet wee must understand it, as lying under this distinction that in respect of essential glory, all the elect shall haue the same; but in regard of accidental glory, and the degrees of glory, therein they shall not be equal. use of the answer to the question. And let not this be a point of speculation, onely serving to make us able to talk of it: if we rest in that, the very devill shall reap as much profit by it as we. But let us labour to make it comfortable to ourselves, let it be laid as a ground in our hearts of comfort, and of godly emulation, even to make us strive to excel one another in holinesse, that so wee may find strong consolation and comfort of conscience in this life, and increase of our glory in the life to come ( inheritance) in that the Apostle calls life and glory in heaven, an inheritance, it is most clear to any that will rightly consider it, that it is given to Gods elect, Life and glory in heaven is given to Gods elect freely. whom it pleaseth the Father to make mere for it, not vpon any desert of theirs, but freely: for why? we know that an inheritance is given to the child, of the mere love of the father; it may bee, it was provided for him before he was born, and before he could do any thing for the deserving of it. And thus our saviour speaks of the heavenly inheritance, Mat. 25.34. Inherit you the kingdom prepared for you from the foundations of the world. It is a thing commonly known, that amongst men, an inheritance is not given to the seruant, who peradventure hath done something either in the getting or keeping of it, but it is given to the child, who happily is so far from doing any thing, either to the getting or keeping of it, as yet he lies crying in the cradle; so that by this word ( inheritance) the Holy Ghost would haue us to understand, that life and glory in heaven is freely given, and not vpon desert. again, if the word be taken in the other signification, it doth demonstrate and prove the same thing, that life and glory is freely given: for shall we say that a man doth purchase by merit, that which comes unto him by lot? That were not only to go against the common received opinion, that lot stands on mere chance, but to give the lye to the plain text, The lot is cast into the lap, Prou. 16.33. but the whole disposition thereof is of the Lord: so life and glory being called a lot, it doth plainly evince, that it is at the free disposition of the Lord, and given of his free grace. And the reason is given by the Apostle: by grace are we saved, Eph. 2.9. lest any man should boast himself, lest any should glory, that he brings any thing to the procurement of his own salvation, therefore it is, that we obtain life and salvation freely. And with this agrees that, where the Apostle having proved that wee are justified freely, he saith, Rom. 3.27. where is then the rejoicing? First, this serves to confute and overthrow that opinion of the Papists, Confutation of the Papists. who hold and teach that life eternal is given to them that are first justified by Christ, vpon their desert for the merit of their own good works, and wages due to them by debt. Beside the error of this opinion, supposing a twofold justification in the sight of God, which can never be proved by the word, it cannot stand with the truth now delivered: for if eternal life bee freely given of grace, then not vpon desert for dignity of good works. Free gift and due debt cannot stand together. Oh but( say they) life eternal is called a reward: it is true, but we must learn to distinguish with the Apostle, reward or wages is twofold, of favour, or debt: Rom. 4.4. Note. life eternal is a reward of favor, not of debt: it is given of the mere grace of God, without any desert of ours. We are to observe it, it is worthy observation, that wheresoever in any place of Scripture mention is made of reward, wee shall find that it is promised to the worker, and not to the work itself, as shall reward thee openly, Mat. 6. whereby the holy Ghost would haue us to understand, that though reward be given in respect of the work, yet it is not given for the worth and dignity of it, but it is given for Gods gracious acceptance of the person, and consequently of his work in Iesus Christ; its given of favour, not of debt, as deserved by the good work done by any believer. But the Papists further reply, that Christ hath merited, that the works of his members should be meritorious of life everlasting: a mere device of their own. This proposition is no where to be found in the Scripture Wee find in many places, that Christ died for our sins, but no where for our good works, to make them able to merit, and to purchase favour at Gods hands; and indeed it is not possible that our best works being imperfect and stained with sin, should haue the true and whole nature of merit. It is a manifest contradiction, that any work should haue need of pardon from God( as all ours haue) and yet fully satisfy the iustice of God, and deserve at his hands. Yea more than that, if Christ his obedience had been imperfect, and any way defective, though he were God and man, yet it had not been meritorious of life and salvation; for that were to make contradictories true together, which all divines, yea Schoole-diuines( from whom the Papists fetch the body of their divinity) hold impossible to God himself, because it is an argument of impotency, not of power. again, for the second use, is eternal life given as an inheritance freely? We are to express our thankfulness to God for his free gift of life eternal. surely then, though wee cannot deserve the least degree of it, yet it is the pleasure of God our Father, that wee should labour to express our thankfulness by all holy obedience unto him; for it holds by proportion, that if wee are to be thankful to God for the bread we haue to put into our mouths, and for other temporal blessings, as it is our duty, because they are the free gifts of God, and the use and comfort we find by them, comes from the Lord, then much more are wee bound to bee thankful unto him, for making us his own children, we that are not sons by nature, making us his Children by adoption, yea, sons and heires, even ioynt-heires with Christ his natural son, and by him, giuing us sufficient and certain title, to an euelasting inheritance in his own kingdom. This is to bee thought on, Rom. 8.17. and because every one will be ready to speak peace to his own heart in this case, and persuade himself, that he is thankful to God for his grace and adoption, let us learn to examine ourselves whether we be so or no. How is that to be done? ( may some say) even by our thankfulness to God for his gifts of a lower nature, for things of less weight, then is the kingdom of heaven, even for the good things of this life, if we find that we are truly thankful for them, and moved by them to walk humbly before the Lord, and the more the Lord doth open his hand in blessing us in these things, the more our hearts are enlarged in duty and thankfulness towards him, then we may conclude, that we in some measure are thankful for the grace of adoption here, for the Spirit worketh in us, as in david, 2. Sam. 7.18. vpon the consideration of Gods favour in outward things, to say, who am I, O Lord God and what is mine house, that thou hast brought me hitherto? and the same spirit will be powerful in us, vpon consideration of our title by grace, to the inheritance of the Saints in heaven, to say, Lord who am I that thou shouldst think of me, choose me, and make me thy child and heir of heaven, on the contrary, if we be not thankful to God, for the good things of this life, but after the manner of the wicked, the more the Lord doth increase and multiply his gifts, the more we increase in pride and vanity, in scorn, contempt and disdain of others; let us then say and pretend what we will, Such as look for life and glory in heaven, must bee of the number of Saints. we shall never bee able to prove it, and to make it good, to the comfort of our own souls, that we are thankful to God, for our title to his free gift of life and glory in heaven. ( Saints) This word pointeth out the same thing, that was before delivered, that such as look to come to be partakers of life and glory in heaven, must in some measure be sanctified, they must be of the number of Saints. For further use of it, let such persons, as do many times wilfully absent themselves, from the hearing of the word, reproof of those, who will fully neglect the use of the Word& Sacraments. and participation of the Sacraments at times appointed, think vpon this one point, shall none come to be partakers of life and glory in heaven, who are not of the number of Saints. How then can they look for it, who witting and wilfully break off holy Communion and fellowship with the Saints, and do openly divide and separate themselves, from the Society of them that shall bee glorified in heaven? know it for truth, thou must either hold Communion with thy brethren in this life, in good things or else never look to haue Communion with them, in the life to come. If thou do excommunicate thyself( so I may justly speak) and by a wicked and wayward separation divide thyself from the society of the Saints vpon earth, certainly without repentance, thou shalt for ever be excommunicate, and shut out of heaven. ( In light) That is to say( as ye heard) in heaven, now heaven is set out under the name of light, heaven is set out under the name of light to shadow out the comfort there to be found. to shadow out the excellent comfort that is there to bee found, for wee know how comfortable a thing light is. As hell is resembled to utter darkness, to teach us the horror of it; the use of this, as of other resemblances, setting out the ioy, comfort and glory of heaven, is to work in us Saint Pauls affection, and longing desire of heaven, and a labouring by all good means to attain unto it, We are therfore to haue a longing desire of heaven,& to use all good means to attain it. Psal. 4.6. and to this end, let us a little meditate vpon this one similitude, as many as are the children of God, do know, that there is no such comfort to be found in any thing under heaven, as in the light of the Lords countenance shining vpon them, david preferred it before wheat and wine. Now in heaven, that light of the Lords countenance, shall be the light that shall shine vpon us in full brightness, Reu. 21.23. the glory of God doth light the heavenly jerusalem, how then ought this to affect us, and to stir us up in a longing desire after it, even earnestly to strive to come to walk in that unspeakable brightness of the glory of God, the glory and light of the lamb Iesus Christ a light that never shall be obscured with any darkness. VER. 13. Who hath delivered us from the power of darkness, and hath translated us unto the Kingdom of his dear son. The Apostle shows in this verse, how God makes his Elect meet to bee partakers of life and glory in heaven, namely, by delivering them from the power of darkness and translating them into the kingdom of his dear Son, under which terms, of delivering and of translating, are signified their effectual vocation, justification and sanctification, through the effectual working of his spirit, by the word of the gospel, for these are the degrees of Gods love manifested in time to his chosen, and in these very terms doth the holy Ghost, speak of the vocation of the gentiles where Saint Paul saith, he was sent as an instrument, Rom. 8.30. Acts. 26.18. by the preaching of the gospel to convert and call the Gentiles, and propounds the end of his sending in these very words( to open their eyes &c. Interpretation. ) Come we to speak of the first of these ( who hath delivered us from the power of darkness) the word translated ( delivered) doth signify such a deliverance, as in respect of them that are delivered, is neither deserved by them, nor desired of them, but is, as it were, a drawing and an haling, as is the pulling of a beast, or rather a dead weight out of a pit, and in respect of the deliverer, it signifieth such a deliverance, as is wrought by his almighty power, by the power of his spirit. And by the power of darkness, we are to understand the rule and dominion of Satan, who is the Prince of darkness, and doth rule in the children of disobedience, by sin, by ignorance in the mind, rebellion in the will, pravity and hardness of the heart& e. Whence it is that actual sins, are called by the Apostle, the works of darkness. The meaning then of the first part of this verse is this, who by the mighty and powerful work of his spirit hath drawn us, wee neither desiring nor willing it of ourselves, out of the rule of Satan the Prince of darkness, who ruleth by sin, in the children of disobedience. Wee are to mark in the first place the order of this verse, in that the Apostle saith, first we are delivered and then translated, Hence we may gather, that before wee can come to bee set into the state of grace and salvation, Before we can be set into the state of grace, wee must be delivered from the state of corruption. Eph 4.22. 2. Cor. 7.1. we must be delivered from the state of corruption and sin, a point easily proved; every exhortation of the Apostle, tending to reformation and newness of life, by way of implication doth confirm it, as that wee are to cast off the old man, which is corruption, through the deceivable lusts &c. that we are to be cleansed from all filthiness of the flesh and spirit, and to finish our sanctification in the fear of God, these and many other of like sort, do not onely teach, that a change must bee wrought, but imply the order of it, that first we must be drawn out of the state of corruption and sin, and then set into the state of grace, the reason and ground of this is, because nature and grace, the image of God, and the image of Satan, can never stand together, the one must be razed out, before the other can be brought in; so long as we are in our natural dregs and filthiness, in the state of corruption we bear the image of Satan, and therefore cannot at the same time haue in us, the renewed image of God. Is it so that we must be drawn out of the state of sin and corruption before wee bee set into the state of grace, then let this serve as a ground of examination and trial of ourselves, Examination and trial of ourselves. every one will persuade himself that he is in the state of grace, but would we know whether wee bee so or no, then look to the first step and entrance into that that state, examine whether thou hast suffered an holy and heavenly violence, whether the strong hand of grace hath wrought vpon thee, and drawn thee out of thy corruption, if thou find it so, then doubtless thou art in the state of Grace, but if otherwise thou never seltst any such powerful work in thee, but if thou still livest the life of nature, thou canst not with comfort persuade thyself that thou art in the state of grace, and for more special trial in this case look to the working of Gods spirit in respect of the best pleasing sin, even of that sin to which thou art most naturally inclined, if thou find that God by the powerful work of his spirit hath drawn thee from under the power and tyranny of that sin, and that thou hast not now such pleasure in it as in former times, but dost strive by good means against it, and avoid occasions leading unto it, then thou mayst be sure, thou art entred into the way of life, but if thou find, that yet thou art held in the snare of the devill as the Apostle speaks, 2. Tim. 2.26. in thraldom under that sin, that so soon as any occasion is offered thou art ready to practise it, and that with pleasure, then hear and think on it, with trembling that even Cain, Iudas or Herod were as near heaven as thou art yet. delivered.) The point hence to be observed is this, that deliverance of the natural man from under the bondage of Satan is a most hard thing, deliverance of men from under natural bondage is a most hard thing. it is such a thing as wee are taught by this word, as doth require the force and strength of that hand that is omnipotent, and able to overmaster hell, yea such a thing as is wrought on him that is delivered merely passive, nay repugnant and striving against it being dead in sin: Ephe. 2.1. it is not in this case as in producing the forms of many natural things which are bought e potentia materiae out of a capable proneness of the matter to conceive such a form, but that God which at first was able to bring light out of darkness, 2. Cor. 4.6. the same God by the power of his spirit doth deliver the mind from dulness& ignorance, the will from rebellion, the affections from disorder, and all the powers of the soul from corruption, let no man then please himself with a conceit that he can at his own time and pleasure bee delivered from the bondage of sin and Satan, No man ought to think that he can at his own time and pleasu●e be delivered from the bondage of sin and Satan. that is to suffer our thoughts to rise up in contradiction to the holy ghost, and in our harts to gainsay the truth breathed out of the mouth of God himself, in this and many other places, let no man then please himself, in such a conceit so contrary to the plain truth plainly taught by our saviour,& so neglect the timely using of the means, as hearing and reading the word of God, and other means by which God doth work the calling and and conversion of his elect, and their deliverance from the bondage of sin and Satan. Wee are further to mark that the Apostle saith, not from sin and Satan, but from the power of darkness, from the power of Satan ruling by sin, When men by the work of grace are d●awne out of the state of corruption they are delivered not altogether f om sin, but from the power of sin. Reason. Rom. 6.12. our instruction hence is this, that when it pleaseth God by the powerful work of his grace to draw men out of the state of corruption, he doth not deliver them altogether from sin, but from the power of sin, so after their deliverance, sin doth not rule and reign over them, and in them according to the exhortation of the Apostle. Let not sin reign in your mortal bodies, the reason of it is this, the Lord will haue us here so long as we live in this world to bee in continual exercise of faith and repentance, and spiritual grace& strength, therefore he doth not deliver those whom it pleaseth him to call and convert altogether from sin, but from the power of sin, that sin doth not rule and reign in them, and this may serve as a special note and mark that can not deceive us, whereby we may know when wee are delivered from our natural state and condition, namely when we are freed from the rule and dominion of sin, For trial of ourselves touching our deliverance from our natural state. that though we sometimes fall into sin, yet wee are not in bondage unto it, and this may also serve to teach us when we are delivered from some particular sin whereof wee are most guilty, even then when wee find the power of it broken. But happily some will demand how we shal know that we are delivered from the power of some particular sin, for herein some deceive themselves, and falsely think they are delivered, when they are not, as the unclean adulterous person enfeebled by sickness or age, the prodigal riotous person drawn dry in his purse, their minds still running after their sin as much as ever before, they think they are delivered from their particular sin, these indeed are delivered from the practise of sin, but not from the power of their sin. Then we are delivered from the power of some particular sin when we being able to commit it, occasion being offered, and we being tempted unto it, do either with a loathing of it because it is sin, and not for fear or shane of the world refrain from it,& if we fall into it, our fall is with reluctation and grief as Paul saith of himself, Rom. 7.15. the evil he hated he did, and after the fall wee recover ourselves by speedy repentance, for where the seed of Grace hath taken roote, these three things are to be found; a purpose not to sin; and if we bee overtaken with sin, 3. Things. little or no pleasure in the act of sin; and bitter grief of hart, after we are fallen; as we red of david, when he had numbered the people his heart smote him. 2. Sam. 24.10. again when wee are not able to commit sin for want of means and strength, wee may know that wee are delivered from the power of it, if so be we look not back to it with pleasure, if we neither think nor speak of it but with bitter grief: for surely such as think or speak of their old familiar sin, which now they are not able to practise with delight, they are not delivered from the power of it, they are like Lots wife, who though her body was delivered out of sodom, yet her heart was still there, and therfore shee cast a long look back to that filthy sink of sin, and they are to remember Lots wife, it is the exhortation of our saviour, that as she was smitten by the hand of God, and turned into a pillar of salt, so they first or last without repentance shall be smitten and made spectacles of the Lords wrath. Interpretation. Now to the second general thing, in this verse in these words ( and hath translated) the word ( translated) is here taken from the latin, and signifieth through the effectual working of the spirit of God, working by the word of the gospel, carried and set over; ( kingdom of his son) that is to say, into the kingdom of Christ his natural son, his son by eternal generation in respect of his deity, and in respect of his humanity by personal union, and by the word ( kingdom) we are to understand the regiment and government of Christ, as mediator in his Church, and because Christ his regiment is twofold, of grace and glory, we must know that here is meant his kingdom of grace, whereby he doth order and rule his Church& the members of it in this life, which in respect of the manner of government shall haue an end at the second coming of Christ to iudgement. 1. Cor, 15.24. For though Christ his kingdom itself be eternal, because he is God, equal to the father, and the head of his Church, yet the manner of the administration of his kingdom, Note. by preaching Sacraments and discipline shall haue an end he shall then cease to do the office of a mediator( but that by the way, ( his dear son) that is to say, the son of his love, so the words are in the original his son, Mat. 3.17. in whom as we haue it, he is well pleased, thus then these words are to be conceived,& through the powerful work of his spirit, working by his word, hath brought and set us under the regiment and government of grace, whereby Christ his natural son and the son of his love, God doth not only deliver his elect from the power of sin, but sets them also into the state of grace. doth govern his Church in this life, Now the first thing wee haue here to mark is from the connexion of the parts of this verse. The Apostle saith, he hath delivered us from the power of darkness and hath translated us into the kingdom of his dear son, hence we may take up this instruction that God doth not onely deliver his elect from the power of sin, but doth also set them into the state of grace, Rom. 8.30. and he doth not onely draw them out of the state of their corruption, but he brings them under grace and works, grace in them, for as the Apostle saith, whom he hath appointed to life and salvation, them he calleth; now effectual calling( which must needs be there understood) being applied to Gods elect, is when g●ace is not onely offered by the ministery of the word, but given through the effectual working of Gods Spirit in the heart, he changing the heart, and giuing it power to receive the word, and to mix it with faith, and to bring forth fruits of new obedience, for that is effectual calling, and that doth plainly prove that God doth not onely deliver his elect from the power of sin, but he brings them under grace, and works grace in them. We need seek no further for the proof of this, than the word here used( translated) for translation is a setting of us out of one state into another. The reason of this is because God will haue the mind, will, and affections of his chosen, not onely free from evil, as a field purged of thistles and reedes, but he will haue them active working and fruitful in goodness for them, they are sanctified when they are transformed from the image of satan into the image of God: and thus they are truly renewed when they are turned from sin to God, and bring forth fruits of new obedience. Let the consideration of this point for the use of it teach us to know when we are effectually called, How to know when we are effectually called. and truly converted, namely then, when by the powerful work of Gods Spirit, our minds, wils, and affections, are not only freed from corruption, but grace is wrought in them: and to descend a little lower in the application of this point, then we are effectually called out of some sin, and truly turned from some sin, when we are not only kept from that sin, but with love, liking, alacrity and cheerfulness, we practise the contrary duty, that is a rule that cannot deceive us; many please themselves, and think they are in good case, called home and reclaimed from some sin, when they avoid that sin: but we must know that is not sufficient; 2. Pet. 2.20. the Apostle doth tell us that some may escape from the filthiness of the world through the knowledge of the Lord and of the saviour Iesus Christ, and yet bee tangled again therein and overcome, and the latter end be worse with them than the beginning. As many as will be sure they are effectually called home, so as they cannot go back again to their old course, must not onely find themselves delivered from their sin, but must also find the contrary grace wrought in them, yea in some cases the contrary special grace: as for example, such as will be sure they are called out of their natural blindness and ignorance of God, of themselves, of the way to life and salvation, must not only find their mindes enlightened by a general illumination, a bare conceiving and understanding of the sense and meaning of the word; that is a common grace, and that may be common to them with the devill, and the wicked, but they must find in them a special experimental knowledge, a particular acknowledgement and persuasion of the truth of the whole word of God, a believing holy knowledge, which is never disjoined from good affection, and then they may be sure they are effectually called out of their ignorance. Thus it is in other particulars. Let no man then imagine that he is effectually called home, when for a time he hath escaped the practise of some sin, unless he can withall show the practise of the contrary virtue. And to this purpose consider we but this one thing, that it is not possible for a man long to continue in that barren and( as I may call it) graceless estate in which he doth please himself, if the sin be avoided, and the contrary virtue not practised, it cannot be but that he will return with the dog to his vomit: for mark what our saviour hath left vpon perpetual record: Mat. 12.44. When the unclean spirit is gone out of a man, if he return( as he will seek to return) and find the house empty, or as the word i●, idle, not possessed by grace, certainly he will enter and hold possession with greater strength than before, and the latter end of that man will bee worse than his beginning. In the next place wee are to mark, the Apostle saith, translated into the kingdom, Gods elect being delivered from sin, and set into the state of grace, are still under government. that word ( kingdom) being a word of relation, having reference to subiects, it teacheth that Gods elect delivered from sin, and set into the state of grace, are still under government, they are not at liberty to live as they list: for why? the kingdom of grace, as the Apostle reasoneth, gives no licence to sin, that they that are under grace, should therefore sin; we are not under the Law, but under grace. What then? doth it follow that we should sin? God forbid, saith the Apostle: Rom. 6.15. he speaks it with a detestation of that conclusion, as if he should haue said, fie vpon it, far be it from vs. The Scripture is pregnant in the proof of this: but for more special information in this point, wee must know what be the laws, under which Gods elect live in this kingdom of grace: and they are two; first, the word of God, Mark. 1.14. Rom. 3.27. 1. Cor. 4.20. the doctrine of the Prophets and Apostles. Hence is the gospel called the gospel of the kingdom; the Law of faith. The second Law is the power and operation of the Spirit of God in the hearts of his children; the Apostle saith, the kingdom of God is not in word, but in power; saith the Lord, I will put my Law into their inward parts, jer. 31.33. and writ it in their hearts, and will be their God, and they shall be my people. These being the laws of the kingdom of Christ in this life, all Gods elect set into the state of grace, are to be subject unto them, and to find them powerful to work in them obedience. They do not onely teach us under what manner of government wee live, but do plainly prove that wee are not at liberty to live as we lift, but still under government; for to that end is a law given, especially the law binding the conscience, as these do, that it should be obeyed, and to retain men within the compass of duty. Hence the laws of men are truly called the sinews and holds of the common-wealth. object. Gal. 5.1. But some may say, the Apostle hath taught us, that we are set at liberty by Christ, stand fast therefore in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage. The answer is easy, by Christ as many as are in him haue liberty indeed, but it is spiritual, not a carnal liberty: they haue freedom from the curse of the Law, and from the rigour of the Law, requiring exact and perfect obedience, and from the tyranny and dominion of sin; but they haue no liberty to sin, and to live as they list, that as the Apostle saith in the same chapter, vers. 13. is to use their liberty as an occasion unto the flesh. This then remaines a truth, that Gods elect delivered from the power of sin, and set in the state of grace, are still under government. And for the use of this, let every one hence learn to reason back again, that if he be not subject to the laws of Christ his kingdom, and ruled in some measure by his Word and Spirit, then he is not delivered from the power of sin, If wee be not ruled by the word and spirit of Christ, wee are not delivered from the power of sin. nor in the state of grace. And a little further to press this, can we persuade ourselves we are in the state of grace, and vndergrace, and yet abuse grace, make it an occasion to all licentious liberty to sin, make it as a bawd to our lying, swearing, drunkenness, &c. If wee do but weigh this in the balance of natural reason, it will bee found too light to this purpose; for as we use to say, when a man doth sell a thing of great worth for a small price, and after that gives himself to rioting and misspending of that money, he is a thief, and no right owner of that he sold, the like may be justly said of such as abuse grace, that they are but usurpers,& no right owners of it,& that they haue no true lawful title unto it. Let this be thought on, and withall remember what wee daily call for, or ought to call for, at the hands of God, namely this, that this kingdom may be set up and established in the Church, and in our own hearts. And if we do not withall labour to submit ourselves to the sceptre of his kingdom, the rule of his word and spirit, but wilfully reject his yoke, wee pray against ourselves, wee desire the Lord to take us away, to confounded and destroy us by his judgements, that his kingdom may increase, and of our own mouths will the Lord judge us, and in his just conceived anger accomplish that we ask. Therefore with trembling hearts let us consider, and in time submit ourselves to the kingdom of Christ. Before I leave this word ( kingdom) I will briefly answer a cavil of the Anabaptists, who vpon this, and the like places of Scripture, take occasion to maintain a confused Anarchy, and to reason against civil government amongst Christians, after this manner, Gods elect( say they) effectually called and set in the state and kingdom of grace, are governed by Christ the King, A cavil of the Anabaptists answered and by the laws of his kingdom, his Word and Spirit. Therefore they need not outward government of man, outward government by a magistrate is needless; this is a mere cavil, having no soundness in it: it is easily answered, for if we should but press them with the perpetuity of the fifth commandement, that requiring subiects to yield obedience to the gouernours, and that being eternal, they are not able to reply: but in a word to answer them; In the visible Church are not onely true believers, but hypocrites, as we are taught in many parables in the gospel, who are not governed by Gods spirit, but by their own corrupt lusts, therefore in respect of them, civil government is needful; yea, the best Churches in the world need civil government, for the punishment of evil doers, and to say there needs no civil government, it inclines to that old rotten condemned heresy, that God was not the author of the old Testament, because there we find so many punishments mentioned and executed. again, true believers ought to bee a Law and a Magistrate to themselves, and so to live as not to need the civil magistrate, but yet they do not, neither can do being but in part governed by the Spirit for the time of this life, therefore also in respect of them, for the ordering of the outward man, civil government is necessary; and to this we may add, that it is necessary for the protection of the Church, it being open to the malice of Satan& the wicked. 1. Tim. 2.2. Hence the Apostle bids us pray for kings, and all that be in authority, that we may led a quiet and peaceable life under them, in all godliness and honesty. It followeth, the next thing to be marked is, that the Apostle saith, God doth ttanslate his Elect into the kingdom of his son, he saith not unto his own kingdom, though the kingdom of the son( if we respect the kingdom itself) is the kingdom of the Father, son, and holy Ghost, it is a power of the whole Trinity, for the power to make laws binding conscience to be obeyed vpon pain of life and death, is a power of the whole Trinity; but the administration of it, is given unto the son, as himself witnesseth, all power is given unto me in heaven and in earth, Mat. 28.18. therefore he gives commission to his Apostles immediately from himself to go teach and administer the Sacraments, but the reason why the Apostle saith, translated into the kingdom of his son, and not unto his own kingdom, is because God the Father doth admit no man to himself immediately but by the son God and man, the true and onely Mediator between God and man, as our saviour saith; No man cometh unto the Father, joh. 14.6 but by me. The point hence following is this that no man is under the special government of God, No man is under Gods special government, but he that is in the kingdom of his son. Psal. 29.10 no man is governed by the special grace of God, but he that is in the kingdom of his son, even a member of the Church, and ordered and ruled by him. It is certain the universal government and providence of God is over all creatures, in him they live, move, and haue their being, even all in heaven and in earth, yea the damned in hell, thus the Lord remaineth a King for ever, but none are governed by his special grace, that is to say, his grace whereby he doth restrain and mortify corruption, and daily renew his decayed image in the mind, will and affections, but onely such as are in Christ, such as are effectually called and justified by Christ. We haue proof of this, where the Apostle saith, when the Ephesians were without Christ, Ephes 2.12. they were without God, his meaning is not onely without the true knowledge and worship of God, and such as did neglect both; but such as were neglected, and not regarded of God, in respect of his special government, and suffered to walk in their own ways and sins, and to follow the lusts of their own hearts, for wee may easily conceive, that the words may extend to that meaning, if wee compare them with that we red, vers. 19. of that chapter, that in Christ they were made citizens with the Saints, and of the household of God, which words imply special care and government, as a wise and good householder hath a special care over them of his family; so the Lord being wisdom and goodness itself, without question hath a special care, and doth carry a special hand over them that bee of his family; will wee haue some strength of reason to confirm this, then know and consider we, that Gods special grace is most free, and not given vpon any desert of ours, but on the free and gracious promise of God, now all the promises of God to his children touching vocation, justification, 2. Cor. 1.20. renovation &c. are made and fulfilled in Christ alone, he is the foundation and compliment of them all, in him they are all, yea and Amen. Such as desire special grace to mortify sin, and to renew Gods image in them, must labour to become members of Christ. Hence it followeth strongly, that none are ever governed by the special grace of God, but such as bee in Christ, because the promise is made and fulfilled in him and by him. The point thus cleared, let us further think on it, to this special purpose, is it so, that none are governed by the special grace of God, but such as are in Christ, then every one that desires special grace for the mortification of sin, and for renewing the image of God in him, must labour to be made a member of Christ, let him not suffer his eyes to sleep, nor the temples of his head to take any rest, till he be assured, that he is set into the body of Christ, and made one with him by the bond of his spirit, and by a true faith, and to this purpose know it, that as long as wee are out of Christ, we cannot pray unto God with assurance of his special grace, for faith and assurance to be heard, hath ever respect to the promise, and there is no promise, no, not of any temporary good thing to them, that are out of Christ, they that be out of Christ, they cannot truly beleeue, they may boldly presume, they cannot truly beleeue that they shall receive any temporary good thing from the Lord, if they do, it is but as if a man should think to hold the wind in his fist; true faith ever hath relation to the promise, and out of Christ there is no promise, they that bee out of Christ, come to an absolute God, hence it is, that many pray to God to give them grace to refrain some sin being convinced of it, in their own conscience and told of it, they promise amendment, yea, they pray to God to give them grace to refrain from it, and yet fail to obtain, because they are out of Christ, whereas if they were in Christ, effectually called and justified, they should receive Saint Pauls answer, and find it made good unto them, though they were not freed from temptation to that sin, yet they should find Gods grace sufficient for them, and this ought to stir us up to labour by all good means, to bee joined with Christ, by the bond of his Spirit, and by a true and lively faith, and then we may be sure, if we pray for Gods special grace, we shall haue it given unto us; for can or will God suffer us, to whom he hath vouchsafed the blood of his own son, to run headlong into sin? certainly no, he will not wee may find that God hath vouchsafed his common restraining grace to some Heathen men, as to Abimelech. God saith he kept him that he should not sin against him, therefore he will not cast away the humble petition of his chosen being now actual members of Christ; no doubtless, they craving grace, he will give them his special grace, not only restraining, but mortifying their corruption, and renewing them in holinesse after his own image, let this then be a special inducement to move us, to labour to be made members of Christ, and let us gather yet further argument to move us to bee made one with Christ out of this very text: the Apostle saith, Gods elect effectually called, are translated into the kingdom of his dear son, that is, the son of his love, in whom he is well pleased: even well pleased, not onely with him, but in him with all his members, and that this may be matter to move us, consider how happy and blessed a thing it is to be made dear unto God, it is the very depth& ground of all true comfort, for then wee haue peace with God, with our own conscience, with all the faithful, yea with all the creatures in the world, the very beasts and stones of the field are then in league with us, we then haue access to the throne of grace with boldness, Phil. 3.8. we are assured of Gods special presence and protection, we may come into Gods house with ioy and gladness, we haue title to all the blessings of Gods Saints in this life, and right to eternal happiness in the life to come. Seeing then such is the excellency of our being made near and dear to God by Christ. This ought to possess our hearts with S. Pauls affection, to think all things loss that we may win Christ, and bee found in him, and by him bee made near and dear to his Father, job 5.23. and so partakers of all the comforts and blessings of Gods Saints in this life, and in the life to come. VER. 14. In whom we haue redemption through his blood that is, the forgiveness of sins. In this verse is contained a manifestation of the worker of salvation ( Iesus Christ) and the work wrought by him ( Redemption.) More particularly we may observe in this verse three things. Three things in this vers to be observed. First, in whom Gods elect haue redemption, namely in Iesus Christ, in those words ( in whom.) Secondly, the means of their own redemption ( his blood.) Thirdly, of what manner of redemption the Apostle speaks: even of redemption from their sins, in the last words, where the Apostle saith by way of exposition, that is, ( the forgiveness of sin.) Let us a little examine the words: ( In whom) that is in Christ the son of God, for these words haue reference to the last words of the verse, Interpretation. foregoing, his dear son, ( redemption) to redeem in a large and general acception, signifieth to set free some captive, or some that are oppressed, out of the hands of their enemies or oppressor. Now because such deliverance may either be by strong hand, as God redeemed his people out of egypt, and as Abraham redeemed Lot, or by ransom, we are here to understand deliverance by ransom, for so the original word doth signify, and the Apostle restrains it to that, 1 Tim. 26. and saith in plain terms, that he gave himself a ransom for all. This seems contrary to many places of Scripture, where it is said, that Christ redeemed us out of the hands of our enemies, by overcoming them, 2. chapped. of this Epistle 15. verse, how then did he deliver us by ransom or price? In respect of God his Father, to whom he offered himself without spot, he delivered us by ransom. But in respect of Satan, who had us captives under sin, the curse, death and damnation, he delivered us by strong hand, he destroyed through death him that had the power of death that the devil had delivered them which for fear of death were all their life time subject to bondage. Hebr. 2.14. It will be further objected, Ob. if we were in bondage unto Satan and his captives, then the price of our redemption was paid to him and not to God, for the ransom is commonly paid to him who hath the captives under his hand. We were properly captives to the iustice of God in the Law; and the curse of the Law, and unto Satan but as the minister of God for the execution of the curse, and so the price of redemption was paid to God to satisfy his iustice to which we were properly in captivity, not to Satan who was but the minister of Gods iustice as the jailer and tormenter for the afflicting of punishment( through his blood) that is his bloody death and passion, his accursed death of the cross, therefore the Apostle calls it verse 10. the blood of his cross through the sacrifice of himself offered vpon the cross, by forgiveness of sins in the last place, we are to understand deliverance from the guilt and punishment of all sins. Thus then these words are to be conceived. In which, or by which son of God Christ Iesus, we haue deliverance from the guilt and punishment of all our sins, by the ransom of his death as a price paid to God his Father to satisfy his iustice, before we come to such things as may be hence observed I will briefly answer a doubt for satisfaction of some, who happily may move the question and not be able to resolve themselves. The doubt is this, how this text can agree with that where God is said to redeem his people. I answer; we must know and hold it for a truth, it is a common received rule in divinity that all the works of the Trinity ad extra are common to the whole Trinity, God the Father Son and holy Ghost, work together even in this work of our redemption, but yet Christ the matter of our salvation is said by a matter of excellency to bee our onely redeemer, Christ a redeemer in 3. respects. and that in a threefold respect. First, because he only is God and man, for it was necessary that our redeemer should be God and man. Secondly, he was only deputed to the office of a redeemer. Thirdly, he onely had right not only of propriety, but of propinquity and nerenesse of flesh and blood unto us, according to the Law. Hence it is said that he took part with the children of God in flesh and blood. Thus we see though redemption be a work common unto the whole trinity, levit 25.49. Heb. 2.14. yet by an excellency Christ is our only redeemer, and in him alone we haue redemption, because he is God and man deputed to that office, and had right of propinquity and nearness unto us; we are here to mark the Apostle placeth redemption in the remission of sins ( In whom we haue redemption): hence follows this conclusion that none are redeemed by the death of Christ, but onely Gods elect, I will labour to make this plain, remission of sins is a part of justification in the sight of God. None are redeemed by Christ but only Gods elect. And none are justified in Gods sight but those whom he predestinate, for none haue faith whereby they apprehended and apply Christ to their justification in his sight, but such as were preordained to life& salvation. Now then redemption being here placed in remission of sins, and remission of sins being a part of justification in the sight of God, hereupon it follows necessary that none are redeemed by the death of Christ, Act. 13.45. but onely Gods elect. again, if we should say Christ died for al, elect and reprobate, then this would follow that he died for some who now are frying in the fire of hell, which is a most absurd conclusion even contumelious and blasphemous against Christ, it is as much as to say that Christ died for some and after that was not able to bring them to life and salvation, the Apostle hath taught us that he gave himself for his Church, Eph. 5.25.26. and the true members of it that he might sanctify it and cleanse it, and so make it meet for his kingdom of glory. But will some say, it is no such absurdity to say that Christ died for some, and redeemed some who shall bee damned, it is the speech of the Apostle, where he saith, some shall bring in damnable heresies, even denying the Lord which hath bought them, 2. Peter 2.1. and bring vpon themselves swift damnation. Wee are to understand these words( that bought them) as spoken not according to the iudgement of infallibi●ity, and of infallible certainty, but according to their own iudgement and the iudgement of others lead by the rule of charity; for to expound the words otherwise, and to say they were in dead& truth redeemed, were to make Christ a redeemer of some neither freed from the power of sin in this life, nor from the power of hell in the life to come, contrary to many plain places of the Scripture. It will be further said, wee red in many places of the Scripture that Christ redeemed the world, God was in Christ and reconciled the world to himself, 2. Cor. 5.19. nor imputing their sins unto them, and hath committed to us the word of reconciliation. 1. John. 2.2. he is the reconciliation for our sins, and not for ours only, but also for the sins of the whole world. again, the word( world) in the new Testament hath many acceptions, I will not stand to repeat them, but in the places alleged it signifieth the elect of God in the world as plainly appears, God so loved the world that he hath given his onely begotten son, John 3.6. that whosoever believeth in him should not perish, but haue everlasting life, for God doth embrace none but his elect in his eternal love: 1. Tim. 2.6. the antecedent cause of sending his son into the world. If any yet further say we red that Christ gave himself a ransom for all men, to be a testimony in due time. The answer is this not all and every particular man, but all sorts of men, men of all states, conditions and callings as it is said of our saviour that he healed every disease: the meaning is, not every particular disease, but all sorts of diseases. So then notwithstanding these objections, it remaines a firm truth that none are redeemed by the death of Christ but onely Gods elect: Confutation of that opinion that Christ died for all, both elect& reprobate. this might be pressed to the confutation of such as hold the contrary opinion, namely that Christ his death is not only sufficient but effectual for all, both the chosen of God and them also that are rejected of God, and that some notwithstanding the death of Christ are condemned, they hold that comes to pass not for their sins, as being truly satisfied for, by Christ, but for their unbelief, by which they do again make the reconciliation made between God and them voided, and of none effect, which is an opinion utterly untrue, but I will not further stand to refute it. Let the application of the doctrine now proved be to this purpose, It is a mere fancy that there is universal redemption by Christ. to teach us that it is but a fond imagination, and a foolish thing for us, to think that there is an universal redemption by Christ, and that he died for all, as some vainly shrowded themselves under this, without reason or ground, when they are convinced of sin, and forced to confess that they are grievous sinners, then they fly to this, Christ died for all; many lean to this staff of reede, and deceive themselves. We must learn to aclowledge a●d embrace this truth, and bee resolved of it, that Christ died only for Gods Elect effectually,& if we will haue comfort by his death,& by the doctrine of redemption wrought by him, we must labour to find ourselves in the number of the redeemed, and be able to say with our Apostle in this place, that in Christ wee haue redemption. How is that to bee done may some say? Wouldest thou know how thou mayest find comfort in the redemption wrought by Christ: then take this for our infallible rule grounded on the word of God, that Christ redeemeth men not onely from deserved condemnation, but also from their vain conversation. To whomsoever Christ is a saviour and Redeemer, by merit procuring the pardon of sin, to him he is a saviour by efficacy also, by turning his heart from sin to God; it is plainly propounded, that Christ gave himse fe to redeem, and to purge; Tit. 2.14. the proposition is copulative not disjunctive, and it is the rule of reason, that if one part of the copulative proposition be false, the other also is false; if then thou wouldest know whether Christ hath redeemed thee from the guilt and punishment of sin, look into thyself, and see whether he hath purged thee from the filthiness of sin; if thou be not purged from the filthiness of sin, out of al question thou art not redeemed from iniquity, Note. he that is not by Christ his death turned from sin, is not by it redeemed from the punishment of sin, from hell, death and condemnation. In that the Apostle saith, the blood of Christ, that is, the death of Christ, the death of the cross, being an accursed death, Gal 3.13. a death joined with the malediction of the Law. Was Christ the means of our redemption and deliverance, from the guilt and punishment of sin? The greatness of sin is known by the death of Christ. Hence we learn to know the horrible greatness of sin, it being such as no creature in the world, neither Angel nor Saint, no not all Angels or Saints were able to appease the wrath of God, and to satisfy his iustice for it, but onely the death of his own dear Son, no nor as the doting Friers do dream, one drop of the blood of Christ, let fall from his finger, had been sufficient to redeem us, no punishment but death, even the cursed death of the cross, was sufficient to that purpose. Let us then look on Christ crucified, by the eye of faith, and we shall see the fearful and ugly face of sin, Wee are to look vpon Christ crucified, that wee may see the ugly face of si●ne. that God hates it with endless hatred, in that nothing would satisfy his wrath for it, but the precious blood of his dear son, and that powred out by the cursed death of the cross; men commonly esteem some sins but light and trifling, as customary swearing, breaking the Sabbath, idleness, wanton jesting, &c. But wee must know that these are of such weight, as they pulled down the son of God, from his throne of majesty and glory, and caused him to humble himself to death, and to suffer the cursed death of the cross, and to poure out his most precious blood for our redemption, there was no means to redeem us from our sin, but the death of the son of God, therefore learn we to make conscience of every sin, ( through his blood) I might here enter into the question, and speak at large of it, whether Christ suffered in soul or no, but I hold it not so profitable to stand vpon that point; only in a word know we thus much, that whatsoever Christ took of our nature, he took it to this end, to suffer in it, and by suffering to save and redeem it. And again, wherein Adam and we properly sin, by the same Christ the second Adam made satisfaction for sin. But Christ took the whole nature of man, body and soul, and both Adam and we commit sin both in body and soul. Christ verily and properly suffered in soul. Therefore, no doubt Christ verily and properly suffered in soul, as he endured pains and torments in his flesh; I will not further enlarge this. Come wee to some other point of further instruction, we are to mark, the Apostle saith, Gods elect haue redemption, that is, forgiveness of sins, deliverance from the guilt and punishment of their sins, through the blood of Christ, that is, his bloody death. The point of instruction hence offered is this, that the means and meritorious cause of remission of sins, The means and meritorious cause of remission of sins is Christ his body broken and his blood shed. is not the body and blood of Christ itself, abstracted and considered apart from his passion, but his body broken and his blood shed, his painful suffering, his bearing in body and soul the extremity of Gods wrath, we need not seek far for proof of this, the Apostle saith in this chap. ver 20. reconciliation was wrought by him of all things to himself, and to that he set at peace through the blood of his cross, both the things in earth& the things in heaven, ver, 22. In the body of his flesh through death, Heb. 9.22. and wee haue it in express words, that without shedding of blood, there is no remission, he saith not without blood, but without shedding of blood, the reason and ground of this is, because the Law of God being broken,& God being offended by sin, nothing could satisfy his iustice, but punishment suffered, either by the party offending, or by some other for him, for the breach and transgression of the Law, is the curse annexed. Therfore no satisfaction without punishment and undergoing of the curse. Hence it follows necessary, that not the body and blood of Christ considered apart from his passion, but his body broken and his blood shed vpon the cross, is the means and meritorious cause of remission of sin, it may be demanded how the breaking of the body of Christ,& how Christ his suffering could bee a sufficient meritorious cause procuring remission of sins, seeing we by sin had deserved eternal death& punishment in hell for ever,& Christ his suffering was but for a time? I answer, wee are not to esteem the merit and efficacy of Christ his death by the time of his suffering, but by the person who suffered, namely, Christ both God and man, united into one person,& by virtue of his God-head, he gave power to his death to be meritorious, even of infinite price and value, the Apostle proves this in the verses following, and for further warrant of it, red Acts 20.28. It is there said, that God hath purchased his Church with his own blood, not that God can suffer or shed blood, but we are thus to conceive it, that Christ suffered onely as he was man, yet because of the personal union of God and man in Christ, it is said, that God shed his blood, giuing us to understand the infinite merit& sufficiency of his death. The point thus proved, come we to apply it; Confutation of popish transubstantiation. and first is this a truth, that the means and meritorious cause of remission of sins, is not the body& blood of Christ a part from his death then what use is left of popish transubstantiation for which the Papists much contend, if wee should grant unto them, John 6.63. which they are never able to prove, that the bread and wine in the Sacrament, are turned into the substance of Christ his body& blood; yet what profit should come by that bodily presence? surely none, by the sentence of our saviour himself the flesh profits nothing. Bellarmines own confession is, that a man may eat the flesh of Christ, and drink his blood after a corporal manner, and yet profit himself nothing at all. ( If they say)( as indeed they do) that the body of Christ crucified, and his blood that was shed on the cross is in the Sacrament under the form of bread and wine. I answer again, let this also be granted which can never bee proved, yet that body crucified and that blood shed is not profitable without the merit of his death and passion apprehended and applied by the mouth of the soul, namely by faith. And so though we grant a real presence of the body of Christ crucified, yet that is not profitable without the merit of his death apprehended by faith. If they say the body of Christ crucified really present, and the merit of his death ever go together, in respect of the receivers of the Sacrament, and that they that receive the one really present receive the other, then they fall into a foul absurdity, then they make it an idle distinction of the Apostle that some are worthy and some unworthy receivers then all good and bad, believing and vnbeleeuing, even such( as the Apostle hath taught us) that eat& drink their own damnation, they receive the body and blood of Christ really present, and withall the merit of his death, and so are fed and nourished to eternal life which as yet is not begun in them, and it may bee they shall never come unto it, and that is a gross absurdity. Thus we see though we grant a real presence, even of the crucified body of Christ yet there is no use nor profit comes by that bodily presence, and by consequent the popish doctrine of transubstantiation falls to the ground, because God hath ordained nothing in his Church, either idle or supersti●ious: to come nearer to ourselves, is it so, that the meritorious cause of the remission of sins is not the body& blood of Christ considered apart from his passion, but his body broken, and his blood shed vpon the cross; we must then know that it is not sufficient for us to understand, that the bread and wine in the Sacrament are signs of the body and blood of Christ, for the body and blood of Christ are not profitable abstracted from the work done in his body; many in their simplicity and weakness, think they are suff●ciently instructed in the matter of receiving the Sacrament, if being asked they be able to answer, that the bread signifieth the body of Christ,& the wine his blood, but we must know this is not sufficient, wee are further to take knowledge of it, It is sufficient to understand that the bread and wine in the sacrament are signs of the body and blood of Christ. that bread and wine in the Sacrament, are memorials and remembrances of the body of Christ broken and of his blood shed and powred out on the cross for the remission of sins, wee are not to sever the remembrance of his body from his death and passion, but together with the remembrance of his body, wee are to remember his painful and meritorious suffering in his body and soul the wrath of God for our sins, and when we eat the bread and drink the wine of the Sacrament, we are then at the very same instant to lift up our harts to heaven, and by Faith to feed vpon the body of Christ broken, and by faith to apprehended and apply the infinite merit of his death and passion to our own fowls, particularly for the pardon of our sins. If wee content ourselves with receiving the bread& wine as signs of the body and blood of Christ thought vpon and considered apart from his passion we then make the receipt of the Sacrament unprofitable unto us, and very dangerous and hurtful for them, we receive the sign without the thing signified, for if we receive not the whole thing signified, wee receive it not at all, and so we profane the sign, and as much as is in us trample the blood of Christ under our feet, wee eat and drink our own damnation, we hasten some heavy iudgement of God vpon vs. Yea howsoever wee seem to disclaim all popery, yet thus receiving of the bread and wine in the Sacrament, as sins of the body and blood of Christ never remembering the suffering of Christ in his body, we therein give place to a popish opinion, and to a distinction by them newly devised that the Sacrament is a remembrance of Christ and not of his death. Let us then learn our duty that when we come to receive the Sacrament, we are then by faith to feed on the body of Christ broken, and on his blood shed on the cross. Come we to the last words( that is the forgiveness of our sins) we are to mark that the Apostle makes redemption and remission of sins equivalent, of equal reach and signification, in respect of Gods elect, that they that are redeemed by the blood of Christ, haue by it remission of their sins, he expounds the one by the other. The conclusion hence following is this, that as many as by the work of the holy Ghost beleeue in Christ and apprehended and apply the merit of his death, Such as truly apprehended& apply the merit of Christ his death haue full& perfect remission of their sins. Heb. 10, 4 haue full and perfect remission of their sins; for why? by the death of Christ they haue perfect redemption, with one offering hath he consecrated or made perfect for ever those that are sanctified, and here redemption and remission of sins are made convertible terms, that through the bloody death of Christ we haue redemption, that is, remission of sins, therefore it must needs follow, that as many as truly apprehended the merit of Christs death haue perfect remission of their sins. Note. This will further appear if wee consider after what manner sin is forgiven, and that is by an action of God, whereby for the merit of Christ he accounts sin as no sin, or as if it were never committed, and as a debt discharged, for so much is implied in that petition, forgive us our trespasses or debts, forgiveness of sin being an action of God, it must needs bee most perfect, for all the actions of God are most perfect, again, is it for the merit of Christ, how then can it bee any way defective; Christ his merit being infinite, and every way answerable to the iustice of God? Can remission of sin procured by it be unperfect? it is not possible, wee may then safely conclude, that as many as truly apprehended and apply the merits of Christs death haue full and perfect remission of their sins, where then is any place for that popish distinction of remission of the fault, and not of the punishment? Consutation of that popish distinction of the fault pardonned and the punishment retained So the Papists teach that for the merit of Christ his death, God doth pardon the fault, and the eternal punishment of sin, but he retains a temporary punishment to be inflicted on them that haue sinned: this distinction cannot stand with the truth now delivered and proved, for if we haue perfect remission of sins, then both of the fault and punishment, or else we haue but half maimed and imperfect remission. A little further to discover the weakness, and indeed the wickedness of this popish doctrine, consider we these reasons. First, besides the relation that is between the fault and the punishment,( the punishment ever having a relation to a foregoing fault, and in respect of the fault, is the punishment inflicted) besides this, we shall find in many places of the Scripture, lieu. 20.19.20 such affinity and so near agreement between the fault& the punishment, as that these two they are taken sometimes one for the other. They shall bear their iniquity, that is to say, the punishment of their iniquity. He bare our sins in his body on the three, 1 Pet. 2.24. that is to say, the punishment of our sins: for the Apostle in that speech of his had an eye to that, Isai. 53.5. he was wounded for our transgressions, he was broken for our iniquities, the chastisements of our peace was vpon him, and with his stripes are we healed. hereby then would the holy Ghost haue us to understand that the fault and punishment of sin cannot be so far disjoined and so drawn asunder as the popish sort would haue them, that the one should be pardonned, and the other still retained. again, if God inflict any punishment on him whose fault is remitted, and on him whose sins are taken away by the blood of Christ( for so speaks the Scriptures. John 1.29. Behold the lamb of God which taketh away the sins of the world,) then he is unjust, but far be it from us so to think, it is all one as to require the payment and satisfaction of a debt forgiven, which whosoever doth is unjust. If then they will not lay that imputation vpon the Lord, which they would be loathe to lay vpon a miserable mortal and sinful man, they must not charge him with punishing any sin that he hath forgiven. Thirdly, if this be true, that when God doth not remit sin he retains the punishment of it, then it followeth necessary on the contrary, that when he doth forgive the sin he doth not retain the punishment of it. To this we may join many plain places of Scripture, where it is said, the Lord doth not impute sin, but cover it, that he will not remember the sins of his chosen any more, but cast them behind his back, that he will take them away like a cloud, drown them in the bottom of the sea, and many other speeches wee find of like sort: all which concur and meet together in this point of truth, and of sweet comfort, that the Lord for the precious merit of the blood of Christ doth pardon as well the punishment, as the sin of his chosen, for as one saith truly and well to this purpose, if the Lord impute not, he punisheth not, if he remember not, he revengeth not, if he cover, he calls not to iudgement, if he cast behind his back, he examines not; let not then any distinction devised by the Popish sort, so contrary to the iustice of God, and the plain evidence of the word of God, strip us of that excellent comfort we may find in this, that by the death of Christ, as many as truly apprehended and apply it to themselves haue full and perfect remission of sin, and freedom from all punishments temporal and eternal. Exception. But against this they except, that some whose sins are pardonned, haue notwithstanding; sickness, poverty, contempt, yea death inflicted on them. Therefore( say they) though sin bee forgiven, yet the temporal punishment is not removed? These things spoken of and the like, to them that bee in Christ, and by him haue the pardon of their sins, are corrections, fatherly chastisements, and tokens of Gods love whom he loveth he chastiseth, not punishments of sin forgiven, Hebr. 12. nor proceeding from an angry and displeased God. again, they are laid on the deere children of God to work in them amendment and care to avoid sin, and for the exercise of Faith, the trial of patience, the stirring up of some languishing graces that are in them, and for other good ends, and not to satisfy for the temporal punishment: admit they were properly and truly punishments( which cannot bee proved) yet could they never answer and satisfy the iustice of God, for to satisfy God is not onely to pay that we owe unto him, but it doth infer and imply full reconciliation with God; and a pacification of his anger, and that God is well pleased with him that doth satisfy. Now the suffering of punishment cannot so satisfy God if it be considered by itself, for then the damned in hel suffering punishment should satisfy God, which is most false, therfore the person that must satisfy God by suffering punishment must be considered, and he must be more then a mere man, even God& man not able to undergo the punishment, Mat. 3.17. but also such a one in whom God the Father is well pleased, as himself doth witness from heaven. So then though we grant that sickness, poverty and such like were punishments; yet could they not satisfy the iustice of God, because the suffering of punishment considered by itself doth not satisfy God unless the person suffering be more then a mere man even God& man& such a one in whom God is well pleased. howsoever then true believers haue sickness, poverty& such like laid vpon them, yet we must know they are laid on thē as fatherly chastisements and corrections, or as trials for the exercise of their faith& patience, for the stirring up of the good graces that be in them,& not as punishments:& if they were laid on them as punishments, yet could they not satisfy the iustice of God. And therefore we are not to suffer ourselves to be drawn from this truth, full of sweet comfort, that by the bloody death of Christ, al that truly lay hold of the merit of it, haue full and perfect remission of their sins, and freedom from all punishments temporal and eternal. again is it so, that by the blood of Christ we haue perfect remission both of fault and punishment. Our duty is wholly to forgive the offences of our brethren. Let then as many of us as truly beleeue it, learn our duty following vpon it, and that is this, when wee forgive the offences of our brethren, we are wholly to forgive them, even utterly to foregoe all malice against offenders, or offences against vs. Eph. 4.32. It is plainly taught by the Apostle, forgiving one another, even as God for Christ his sake forgave you. How doth God for Christ his sake forgive us? wee haue heard it delivered and proved even fully and perfectly, therefore we must take heed of mincing the matter, and of half remission to our brerhren, forgiving some part of the offence, and carrying a piece unforgiven; O evil seruant, saith our saviour in the Parable, Mat. 18.32. I forgave thee not a piece but all, and as I had pity on thee, so certainly, thy pity ought to haue extended as far as mine, to the forgiveness of the whole debt of thy fellow seruant; we see then our duty, that in forgiving the offences of our brethren, wee are to follow the example of the Lord, wee are fully and wholly to forgive them, and to that purpose, know and consider we but this one thing, that if we forgive not all to our brethren, whensoever they haue offended us, wee cannot then put up that petition to the Lord, forgive us our debts, as we also forgive our debtors with any comfort, let the latter part of that petition bee a promise of ours to the Law, or a Law binding all that look for mercy from the Lord, to show mercy, or a note of assurance, we cannot use it with comfort, we therein fearfully pray against ourselves, for we reserving a piece of our malice against our brethren: in that petition we beseech the Lord to reserve also a part of his wrath against us, forgiving us but as wee forgive others, and that being well considered, is able to make any heart seasoned with grace, to tremble to think vpon it, that we should so fearfully open our mouths, yea, so boldly with our own tongues, call for wrath and vengeance from almighty God, let us( as wee ought) consider and think vpon it, and let it stir us up fully and wholly to forgive the offences of our brethren, let us not remember in malice the least offence of our brethren, least the Lord remember in iudgement any of our sins, and so strike us as he may justly, both body and soul to the bottom of hell, where no remission nor redemption is to bee hoped for. VER. 15. Who is the image of the invisible God, the first born of every creature. The Apostle here begins his proof, of the sufficiency of the work of redemption wrought by Christ, that he is a perfect and sufficient Redeemer of Gods chosen, his proof is laid down in three verses, the 15.16. and 17. he proves it from the dignity of his person, showing that he is true and eternal God, and therefore a perfect Redeemer. And that Christ is true and eternal God, is first propounded by the Apostle, vers. 15. and then confirmed verse 16. and 17. In the 15 verse containing the general proposition, are two things affirmed of Christ, first, that he is the image of the invisible God; and secondly, the first born of every creature. Come wee to more strict examination of these things, and for the first, I will stand a while to open the sense and meaning of the words, and not to trouble you with any curious and unnecessary speculations, but to hold to the scope and drift of the Apostle which was to propound sound Doctrine of faith, and to teach how with profit we are to conceive of the person of Christ. Christ the image of God his father two ways. Know that Christ is the image of God his Father two ways. First, as he is the eternal son, of the same substance with the Father: and so his most absolute and perfect essential image, for having the very same eternal essence and substance with the Father, he doth most perfectly represent him: Interpretation. Heb. 1.3. hence he is said to be the brightness of his glory, and the engraven form of his person. Secondly, as he is God manifested in the flesh, as the Apostle speaks, 1. Tim. 3.16. because God being invisible doth manifest himself in Christ, in whom he hath made himself known to us, to be most wise, just, and merciful; most wise, because in Christ he expressed towards us, both perfect iustice and perfect mercy; and in Christ most just, because in him he perfectly punished all our sins laid on him, as on our surety, and most merciful also in Christ, because for his merit and satisfaction, he perfectly forgave his chosen all their sins, and made them heires of his kingdom of glory, thus is Christ the image of God. The next word to be expounded is ( invisible) for the clearing of that, consider we thus much. That seeing is of two sorts, either with the outward eye of the body, or with the eye of the mind. Concerning the outward sight, whereby curious and ignorant people would be glad to see God, hardly thinking there is a God, because they see him not with their bodily eyes, the truth is, God cannot bee seen, because he is a Spirit most simplo and pure, and not subject to the outward sense, therefore he saith to Moses, Thou canst not see my face, Exod. 33.20. for there shall no man see me and live. And the Apostle, 1. Tim 6.16. God dwelleth in the light that none can attain unto, whom never man saw, neither can see; touching sight by the eye of the mind, wee must distinguish our estate here in this life, from that it shall bee in the life to come, and know that by the mind whilst we are here, wee are not able to see God as he is in himself, because all our knowledge here, is by some outward forms or fashions, which we conceive in our mind and understanding, and though we find it said, that the Lord spake to Moses face to face; Exod. 33.11. we are to know that those words note onely a more familiar and gracious manner of speaking, not that he saw God in substance and essence as he is, and in the life to come, as many as go to heaven shall see God in a most excellent manner, and with such comfort as no heart can comprehend, Blessed are the pure in heart, for they shall see God; Matth. 5.8. yet not simply as he is in his own nature, because he is infinite, and we shall be still finite, though changed from corruption. Thus we haue it made plain, how God is invisible, because no way can he be seen, as he is in his own nature, of any creature, either with the eye of the body, or with the eye of the mind, in this life or in the life to come. It is onely the son of God that hath that sight of God his Father, for he is in the bosom of his Father: and the sight that man or angel, hath of God in heaven; is, by a mediate person, the son of God. So then the meaning of the Apostle in these words is briefly this; who is the eternal son of God, of the same substance with his Father, and in whom being incarnate; God who is invisible, not to be seen either with the eye of the body, or with the eye of the mind in this life, or in the life to come, in his own nature immediately hath made himself known to us to be most wise, just and merciful. Now to the doctrine hence to be gathered: First we are to mark that the Apostle doth fetch his proof of the sufficiency of our redemption from the Godhead of Christ, The Godhead of Christ is the first ground of our redemption. that he is the essential image of God his father, and therefore a sufficient and perfect Redeemer, that is the Apostles reason; Whence wee may conclude, that is the Godhead of Christ is the first ground of our redemption, it is not grounded first vpon the manhood of Christ, but vpon Iesus Christ, God equal with the Father in majesty and glory. Yet we must remember that he is our mediator, in respect of both nature divine and human, I will not enlarge the point having said something of it before. But for the use in a word, it being so that the first ground of our redemption is the God-head of Christ, Our redemption by the blood of Christ stands firm and fast for ever. it must needs follow, that his blood is a most precious blood, and our redemption made by that blood must of necessity hold, and stand firm and fast for ever, all the power of hel shall never be able to overturn it, if once we truly beleeue in Christ, we can never be utterly cast away. Vpon this very ground, that he and his Father are one, doth our saviour infer, John. 10.28. that his sheep shall never perish; and keep this for a sure ground, when thou art tempted about thy redemption, and the certainty of it. We are further here to mark, that the Apostle proving Christ a perfect Redeemer, by an argument from his God head, saith not in one word that he is God, but he delivers it in these terms, that he is the image of the invisible God, a true and lively representation of God: setting out unto us his infinite wisdom, iustice and mercy. The point of instruction hence following, is this; that true and saving knowledge of Christ, True and saving knowledge of Christ, is never severed from true knowledge of Gods infinite wisdom, iustice& mercy. can never be severed from the true knowledge of the infinite wisdom, iustice and mercy of God; they that truly know Christ, and by the eye of a true faith look vpon him, do in him, and by him see and behold, know and aclowledge the infinite wisdom, iustice and mercy of God; as when wee look on the true pattern and express image of any thing, wee come to know the shape and form of the first type, the thing resembled, so looking and truly beholding Christ, the true image of God, we cannot but know the wisdom, iustice and mercy of God his Father, revealed and appearing in him. It is the speech of Christ himself, joh. 14.7. If ye had known me, ye should haue known my Father also▪ and when Philip said unto him, Lord, show us thy Father, and it sufficeth, our saviour checked him verse the ninth, Haue I been so long time with you, and hast thou not known me Philip? he that hath seen me, hath seen my Father. How then sayest thou, show us thy Father? To this agrees that of the Apostle, 2. Cor. 4.4. that Christ which is the image of God should not shine unto them, then vers. 6. that we haue the knowledge of the glory of God, in the face of Iesus Christ; come we to apply this; is it so, that they who truly know Christ, do in him, and by him as in a clear glass, see behold and know the wisdom, iustice and mercy of God; then let this be to us a ground of examination. Let us every one from hence learn to reason back again on this manner if we truly know not the wisdom, iustice and mercy of God, not by literal, trial and examination of ourselves. but by spiritual knowledge, even by special distinct and working knowledge, then wee know not Christ by any true and saving knowledge, for they that truly know Christ, know with him and by him, the wisdom, iustice and mercy of God. If many men and women were examined touching this point, though they profess Christ and Christian religion yet they would be found to know God no more then the very Heathen, who never heard of Christ. I dare bee bold to say, many there bee that haue onely a natural knowledge of God, which all men haue by the light of nature, or such as is gathered by the sight of the creatures; and that no man may except against my speech, and say this is hard that we should so bee taxed, wee live in a Church, where the knowledge of God is plainly taught, wee hear it sounding in our ears, and we cannot be so ignorant, let them therefore hear how I prove it from the mouth of the Apostle, he saith of them, 1. Cor. 15.34. that said let us eat and drink, for to morrow wee shall die. Awake to live righteously, for some haue not the knowledge of God. The proposition is laid down by the Apostle, and it is this, they that give themselves to eating and drinking and sensuality, and live securely in their sins, haue not the knowledge of God, now the assumption may be made by too many in the world, and then the conclusion must needs follow vpon the premises, that they haue no knowledge of God it they will haue it further proved; then hear the Lords own Argument, he saith, verse the 1. he had a controversy, he was to enter an action against his people for want of knowledge, Hos. 4.2. and how doth he prove it? thus verse 2. by swearing and lying, killing and stealing, and whoring they break out, and blood touched blood. To go no further then the very first thing, is swearing an argument of the want of knowledge of God?( it must needs be so, God having manifested himself most plainly a just avenger of that sin) then many there bee that can tell themselves, if they will not palpably flatter themselves that they are such as know not God, their speeches are more powdered with oaths, then their meat with salt, yea their children may witness against them, whose tongues are no sooner taught to speak plainly, but they learn to swear most wickedly: a man may hear it from them playing in the streets, and so may truly judge of the parents that they haue no true knowledge of God themselves, neither care they to teach others under them either by word or example to know the Lord. It is then plainly proved against many, that will they, nill they, of force they must confess they haue no true knowledge of God, then let such as bee convinced consider that which was before delivered, that they know not Christ by any saving knowledge, but as the devils know him, and let them mark the sequel, and that which follows vpon this, that they not knowing Christ, Christ will not know them, when he comes to divide between the sheep& the goates, he will not then aclowledge them for his, but say depart from me ye workers of iniquity I know you not. Which is a heavy sentence and to be thought on with trembling, and let it stir us up to labour for the true knowledge of God as he hath manifested himself in Christ, a God of infinite wisdom, iustice, and mercy, not a God all of mercy and no iustice, that is to set up an idol of our own brain, to think there is mercy with God though we repent not, but go on in our sins. Let us labour to know God as he hath revealed himself in Christ, his express image a God of infinite wisdom, Note. iustice and mercy, that so we may assure ourselves we truly know Christ, and are known of Christ, and shalbe acknowledged to bee his at his coming, and to help us yet forward in this duty, let us further consider that if the heathen were left without excuse by the sight of the creatures, then much more shal we by the sight of Christ the express image of God, if we know not God as we ought, if we haue greater light and means to know God by the coming of Christ in the flesh then they, what a shane is it to haue less knowledge of God then they, if wee in Christ see not Gods infinite wisdom and mercy, wee are most blind, we are even fools besotted and bewitched by the devill, they are the words of the Apostle. Gal. 3.1. O foolish Galathians who hath bewitched you, that ye should not obey the truth to whom Iesus Christ was before described in your sight and among you crucified. If Christ bee set before us in lively colours by the preaching of the word and the administration of the Sacramants and wee see not in him the infinite wisdom, iustice, and mercy of God wee are bewitched& deluded by the devil, let this be thought on, and let it stir us up to labour to know the infinite iustice and mercy of God expressed in the face of Iesus Christ. We are further to mark the epithet the Apostle here gives to God ( invisible) he saith not the image of God omnipotent, omniscient, omnipresent, though these things might haue been truly affirmed of God, but the image of the invisible God, whereby( no doubt) he would haue us to understand that the same God who is almighty filling heaven and earth, even he is invisible, We must aclowledge God to be every where present, though we see him not. the same God who is every where present, yet is not to be seen, our lesson arising hence is this, we are to aclowledge God to be every where present, though invisible, and though we see him not, for God who fills both heaven and earth is invisible and cannot be seen, if he could be seen, then must he be a body, Psalm. 145.3. and if so, then to be divided into parts and included in a place, and so not infinite contrary to that. Great is the Lord, his greatness incompreh●nsible, not to be shut up within the compass of any place, we are therefore to know and aclowledge that God is every where present, though not seen of vs. We find this point expressed in most excellent terms by david, Psalm. 139. where there is not a word escapes him, that God was seen of him, david knew it well that he is a spirit invisible but yet he sets it out in most exce●lent manner that God was every where present with him, that he was with him a●●is down sitting, and at his vpri●ing, about his bed, and about his paths, not a word in his tongue but he knew it, let him move either upward or downward, to the right hand or to the left, with never so great speed, even as speedily as the sun beams, from the East to the West, yet he could not flee from the presence of the Lord, nor hid himself under any covert or darkness from the al-seeing eye of God: thus it was with david, and we are to learn it by his example, thus it ought to be with us, we are to aclowledge God, though invisible and not seen of us, yet every where present. And if wee would further be resolved of this point, for the ground of it, consider we but that which experience may teach us, namely this, men many times who sin in secret, and haue no eye of man looking on them, yet notwithstanding they tremble and fear. Whence comes this? Surely their own conscience tells them that their close and secret sins are seen of God though he be not seen of them, yea when the conscience doth fail in this testimony,( as many times it doth, being hardened by custom of sin) then the very dumb and senseless creatures are sometimes made remembrancers and accusers of men for their sins, as the Lord threarneth by his Prophet. Stories are full of examples of this kind, yea, no doubt, Habac. 2. 1●. many of us may remember that wee haue either known or heard of some who haue been brought to confess their secret sins by the sight of the fouls of the air, yea sometimes such diseases haue been sent vpon men, as haue made their own mouths to publish and bewray their secret sin. What are these things but even plain evidences and demonstrations that though God be invisible, yet he is every where present, and sees things done in the most secret places of the world, and when it pleaseth him, and by what means it likes him best doth he bring them to light. Wee are then to aclowledge it for a truth, though God be invisible, yet he is every where present. To enforce this yet further because indeed that is chiefly to be intended, and driven at in this point, that we may labour to haue in our hearts a settled acknowledgement of it. Consider first it is one special means to work in us inward soundness and truth of heart, nothing is more effectual to keep us from hypocrisy, Our harts are to be settled in the truth of doctrine before delivered it will bee a means to keep us, first from hypocrisy. and many other gross sins then this, what seruant so lewd that will not yield to his master eye service at the least: In like sort when wee know and aclowledge Gods presence, and that his eye looketh on us, that he is a beholder, a witness and judge of all our actions, and if we sin, wee lie open to his judgements, Secondly from sinning vpon supposed secrecy. who is it but one given over to sin and to the power of hell that will not fear to offend, the undoubted persuasion of Gods presence will set a bar before our corruption and keep it in: again it takes from our corruption, and from Satans alluring us to sin, that advantage which many times is imagined, that is secrecy that wee may sin because wee are in secret, it is a corruption bread and born with us to seek corners, with us to commit sin, shifts and excuses to hid it: the eye of the adulterer waiteth for the twi-light, and saith no eye shall me, and gisguiseth his face. Vpon this the devill takes advantage, and by it prevails so far with some, that he doth utterly blot out of their mindes the remembrance of Gos presence, and makes them presume to sin with boldness, because( as they imagine) they are in secret, that God, he is above, and the clouds they hid him that he cannot see, and he walketh in the circuit of heaven. Now this corruption of ours, job. 22.14. and this subtlety of Satan are crossed, and that liberty that some give themselves to sin is taken away, by a settled persuasion of this, that God though he be invisible, yet he is every where present, as many as truly aclowledge God every where present, they cannot bee emboldened to sin, the devill cannot prevail with them to sin, because they are in secret and want witnesses, for they know God sees them, and there is no creature which is not manifest in his sight, let us then labour to haue in our hearts a full persuasion of this, that God though he be invisible, yet he is every where present, and we shall find it effectual to work in us inward soundness of heart, and a notable means to defeat the subtlety and cunning of the devil, that he shal not be able to cirumvent us, as he doth many thousands in the world, persuading with them that they are in secret, and therefore they may sin, wee shall be able to beat back this assault, and to tell him though wee see not God, yet God doth see us, and all wee think, speak or do, which is more then if all the men in the world should see us, for he can kill soul as well as body, and cast both soul and body into hell fire. Come we to the second thing affirmed of Christ in this verse, that he is the first born of every creature, and for the understanding of the words, wee must know that the Apostle calls Christ the first born, by way of resemblance and allusion to the first born in the old testament. Now Christ is so called in a double respect, Interpretation. first, because as the first born were brought forth before the rest of their brethren, so Christ as God was begotten of the substance of his Father before any creature was made, or had being, he was begotten from al eternity after an unspeakable manner, John 1.1. before the world was. In the beginning was the word, and the word was with God, and the word was God. When things created began to be, then he was, and so before all creatures even from eternity, for time began together with the world, and before the creation was eternity. Secondly, because as the first born son among the people of Israel, succeeded his Father in the kingdom, and Priesthood, and was Lord and governor of his brethren, so Christ was made heir of the world, Heb. 1.2. and chief governor of Gods family, his children elected and adopted in him; now here we are to understand the words of the Apostle, in the first respect not in the second, because the purpose of the Apostle was here, to set out unto us, the eternity of Christ his God-head and not to speak of him as God and man, for in that respect, namely, in respect of his manhood assumed unto unity of person with his Godhead, he is resembled to the first born, as he hath relation to his Church, Rom. 8 29. therefore called the first born among many brethren. So then the words are thus to be conceived, who was begotten of God his Father from all eternity, before any creature was made, or had being. Let us now come to the doctrine offered from these words. First, we are to mark, The eternal generation of Christ is unspeakable. that the Apostle speaking of the eternity of Christ, he sets it not down simply, that he was from all eternity, but in a comparison, that he is the first born of every creature: whence we are taught, that the eternal generation of Christ is unspeakable, as he is God begotten of his Father from all eternity, we are not able to comprehend it, revel. 19.12 Isai. 53.8. but by way of shadow or resemblance: he is said to haue a name written, that no man knows but himself, and the Prophet saith, who shall declare his age. Let us not then curiously search into it, We are not curiously to search into Christ his eternal generation. nor into any of Gods mysteries, further then the holy Ghost in the Word goes before us, and take for a truth, they that know God, and his secrets revealed in his Word, are thus affencted; they modestly and humbly come to the hearing of the Word, and with trembling heart; and the more the Lord openeth himself and his mysteries to them, the more they find and feel their own wants and weakness to behold such glory, and none come more boldly, and with less reverence and preparation, then they that know nothing. Come we to another thing offered unto us from this resemblance, full of sweet comfort to all that belong to Christ, namely this, Christ the eternal son of God, saith the Apostle, Christ is most dear& tenderly beloved of God his Father. is as the first born, then any may easily gather it, that he is most dear and tenderly beloved of God his Father; even so dear, as the first born son is commonly to an earthly Father, nay, there is no comparison between them, but onely for our capacity, it may thus be delivered, his love exceedeth the love of the most kind Father in the world, as far as God excels dust, earth, sin, and corruption; to stand to prove this, were as much as to go about to add light to the sun: Let us rather consider the comfort of it, we know what affection every one commonly bears to the fruit of his own body, to his first born, he cannot endure to look vpon the abuse of any part of it, Comfort to the members of Christ. it would go to the heart of a tender father, to see a leg or an arm of their first born cut off by the hand of a bloody butcher; let this led us to the consideration( as we are able to conceive it) of the Lords tender love& affection to the members of Christ, his first born, and teach us that he much less can endure the wrongs done to any member of his son, cruelties exercised on them, pierce his gracious bowels, the Lord may, and doth suffer many afflictions to be laid on the members of Christ, for their good best known to himself, as an earthly father perceiving cause of further good, doth sometimes suffer his chide to lye in prison, to be in want, to bite on the bridle for a time, and as the saying is, he may see him need, but he cannot endure to see him bleed; so our gracious God in his wisdom, for much good known to himself may see the members of his son humbled; schooled and wayned from the love of this wretched world, but undone,& utterly cast away, he cannot endure it, he will not suffer it, no, he will not see it, let this be had in remembrance, as a sweet comfort to all Gods Children in their greatest afflictions. VER. 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, Principalities or Powers, all things were created by him, and for him. The Apostle in this verse proves his general proposition laid down ver. the 15. That Christ is the true eternal God, begotten of his Father from all eternity, this he proveth by two arguments. First, because Christ is the creator of all things. Secondly, because all things were created and made for his glory. The first argument is laid down in the first words, for by him were all things made, and that is resumed and repeated in the latter end of the verse: in which argument, is special relation to the words of the former verse, that he is the first born of every creature. For if all things were created by him, then it must needs follow, that he was before all things, and that he was not created as Arrian heretics hold, but begotten of his Father from everlasting. Now this argument is further laid abroad, by a double difference of things created, the Apopostle was not content to say in general, that by Christ all things were created, but he doth further particularise, and unfold what he means by all things. First, by a difference of place, wherein things created are, heaven and earth; which are in heaven and which are in earth, then by difference of their quality, visible and invisible, after this, followeth another amplification by special instance, the Apostle insisting in one sort of invisible creatures, namely Angels, which he calls by these titles of honour and dignity, Thrones or Dominions, Principalities or Powers; he hath made all invisible creatures, even the most excellent invisible creatures, the Angels, whether ye call them thrones &c. and then repeats the general, all things were created by him; and thus far goeth the first argument. The second is in the very last words ( and for him) and these bee the parts of this verse. Come we to speak of the words, as they are laid down by the holy Ghost, and first of the words ( for by him were all things created) whereas the Apostle saith ( by him) namely, by Christ: though that phrase and form of speech applied to any work, Interpretation. do commonly signify the means, or instrument of working; yet here we are not so to conceive it, as that Christ was an under instrument, or inferior means of creating as the Arrian heretics wickedly would haue concluded, but that by his substantial power, and virtue equal to the power of God his Father, all things were created, whatsoever the Father doth, joh. 5.19. the same things doth the son also. And again, we are not to understand these words ( by him) as spoken exclusively, as shutting out God the Father and holy Ghost, for that is contrary to the first Article of our Creed, that God the Father is the creator of all things, and wee are to remember the rule, that Opera Trinitatis ad extra sunt indiuisa, and therefore the work of creation, is a work of the whole Trinity; but we are to conceive of this, and of that in the first Article, as set down onely to show the order and manner of the creation, that God the Fathers, as he is the fountain of the God-head, not temporal but original, so as the first author, he created all things by God the son, as joh. 1.3. All things were made by it, that is, by the son, the substantial Word of the Father, ( created) that is, which were not before, formed and made to be, and that of nothing, thus then are these words to bee conceived: For by his substantial power, equal to the power of God his Father, working together with the Father and the holy Ghost, were all things that were not before, framed and made and that of nothing. Now to the doctrine, first we are to mark the argument of the Apostle, that he proves Christ to be true and eternal God, by an argument from the creation, that he created all things, and therefore he is God eternal, whence it followeth directly and plainly, that the work of creation, doth manifestly evince and prove the God-head, he is God that creates; and back again, The work of creation is a plain proof of the Godhead. he that is able to create is God; for it is a property peculiar to the Godhead incommunicable to create, it cannot bee given nor agree to any creature, Saint or angel; no not to all the Saints and Angels, for that were to make them omnipotent to give being to any thing, that was nothing before, is proper to God. It is the Lords own argument to prove himself God, he saith verse 6. I am the Lord, Isay 45 7. and there is none other. How proves he that verse 7. I form the light and create darkness: I make peace and create evil: I the Lord do all these things. And jer. 10.11. he brings it as an argument against idols and false gods, to prove them no gods, but mere vanities as he calls them, and subject to destruction: thus( saith he) shall you say unto them, the gods that haue not made the heauens and the earth, shall perish from the earth, and from under the heauens, and verse the 12. by way of opposition, he hath made the earth, and established the world by his wisdom, and hath stretched out the heauens by his discretion. The point is clear, and for use of it, first it serves to discover cover the error of the Maniches, Confutation of the Maniches. such as held there were two authors,& two beginnings of things created, of good& profitable God; of evil& hurtful, the divell; we are to avoid this as erroneous and false, and know that all things were created by God. God made all things good, Ob. how then came material evil things,( not to speak of natural evil, as death and diseases, or moral evil, sin) how came scorpions, venomous serpents to bee evil and hurtful, will you say that God made them so? No, God made all things good indeed, they were good by creation. God looked on all that he had made, and saw it was good, but they became hurtful accidentally by sin, if man had not sinned, no creature had been hurtful unto him, Gen. 3.17. but vpon the fall, the Lord said, cursed is the earth for thy sake, in sorrow shalt thou eat of it, all the dayes of thy life. again, we are to consider, that the most poisonful thing in the world, is good for something, though we know not the use of it, experience teacheth that one poison is driven out by another, Psal. 104.24. therefore we are to say with the Psalmist, O Lord how manifold are thy works, in wisdom, hast thou made them all; the earth is full of thy riches. again, is it so, that he is God that createth, and he that is able to create is God, Wee are to take heed of Satans sl●ight in imitating the work of creation. then let this teach us, to take heed of a cunning subtlety and slight, of the devill, who as in many other things, so in this, in the work of creation of making things of nothing, would seem to imitate God, and would be like God, as by iuglers, enchanters, and such like his instruments, he would seem to make that to be which is not, and so doth win to himself from simplo people that run after men of that cursed crew, from such I say as are simplo and in the Lords just iudgement, given over to themselves, an opinion of great power, we are to take heed of this subtlety, and know that the devill cannot make the least creature in the world, he by Gods permission, and for our trial may delude the outward sences, and make things appear to be which are not as Iannes and jambres did, they turned their rods into serpents, and brought frogs &c. and the witch of Endor who made counterset Samuel to rise out of the earth, Exod. 7.8. but he cannot make any true real and substantial creature, 1. Sam. 28.14. or change a creature of one kind into another, when it pleaseth God to restrain him, he is not able to make a counterfeit louse, a base creature as we red of the egyptian enchanters, Exod. 8.18. they assayed likewise with their enchantments to bring forth lice, but they could not. Let us not then be carried away with any conceit, that the devill can by a juggler or enchanter make any true creature. And because many there be that are too forward to give heed to iuglers,& such deceivers, I would entreat them but to consider the danger of giuing heed to such persons, and let them know that by such means the devill doth encroach and gather ground vpon them, and in time doth get so far within them, as that he doth seat and settle himself vpon their thoughts, he makes them to magnify him in their conceit, yea, to deify him in his instruments, and to ascribe unto him that which is proper to God, even the power of creating things of nothing, which is a most gross and abominable idolatry, in our thoughts to set up and magnify the devill in stead of God, what can be more gross? It was the sin of the heathen. But they will say this is my surmise and my imagination. Ob. I answer them, I am able to warrant it from the word of God, Act. 8.9. we find that Simon the sorcerer used witchcraft and bewitched the people of Samaria, saying, that he himself was some great man. mark what followed vers. 10. they gave heed unto him, from the least to the greatest: and what was the issue of that? the devill in time brought them to this, even to ascribe unto himself in Simon his instrument the power of God: they said this man is the great power of God. Let us therefore learn, that the devill is not able to make the least creature, and so be admonished not to run after iuglers, giuing heed unto them, lest the devill get within us, even so far, as to make us set up him in our thoughts in stead of the true God, which is the most vile and gross kind of idolatry that can be, and cannot choose but be the immediate fore-runner of Gods heavy wrath and judgements. In the next place we are to consider the generality of the Apostles words, that all things were created by Christ: the work of creation wrought by Christ, as God, is a general work, it is common to us, with all things that haue a being in the world, though there be a difference between us, and other creatures under us, in quality and condition in respect of reason, yet they are the creatures of Christ as he is God, as well as we. What is then our lesson hence? even this: Wee are not to content ourselves only to know that we are the creatures of Christ as he is God, Wee must know Christ, not only to be our Creator, but also to be our Redeemer and Sanctifier. that our bodies and souls, and the members and faculties of them, are the work of his hands, and that he is our Creator; for that is a common benefit, extended to bruit beasts as well as to us; they haue Christ, as he is God, their Creator as well as we: wee are therefore never to rest, till we know that he is our Redeemer& Sanctifier, and that by him wee are created anew, and by him made new creatures, 2. Cor. 5 17. Gal. 6.15. as the Apostle speaks, If any be in Christ, let him be a new creature: and he saith, that in Christ Iesus neither circumcision availeth any thing, nor uncircumcision, but a new creature; What a new creature is. and in a word to tell you what it is to be a new creature, it is this, to haue the mind, will, and affections, and all the powers of the soul renewed, not in substance, but in holinesse and righteousness, and that in truth, according to the image of God, in which wee were first created. To persuade to this, consider wee that God having given us reason, motives to stir us up to be created anew by Christ. understanding, and ability, above many other creatures, wee are to use them, not onely to consider the works of creation, and by them to see the power, wisdom and goodness of God, but to haue them sanctified by the word and spirit, in faith and love, to serve the Lord, or else we haue no more comfort, by our reason and understanding, than bruit beasts by their sense and vegetation. Psal. 119 7. This david knew well, and therefore said, Thy hands haue made me and fashioned me; and he doth not there rest, as contenting himself to be the creature of God, but adds further, give me knowledge that I may learn thy commandements, or else I haue no more comfort by this, than the bruit beasts haue by their sense. again, if wee rest in our creation that we are the creatures of Christ, we are no nearer heaven than the ox or ass, for they all are the creatures of Christ. join to this, that we are in far worse case than the very toad or venomous serpent, if wee content ourselves in being the creatures of Christ: for their death is to them as an end of misery, but ours is then a beginning of endless woe, without ease or remedy. If then wee would haue true comfort in our excellency above other creatures in our reason, understanding, and will, if we would be preferred before the bruit beasts in our title to the kingdom of heaven, and not be in worse case than the vilest creatures at our death, let us not rest in this, that wee are the creatures of Christ, but labour to be made by him and in him new creatures, to be renewed according to the image of God in true holinesse and righteousness, that so we may haue true comfort both in life and death. Come we now to the first difference of things created in respect of place, in these words, which are in heaven: and that wee proceed according to the true meaning of the Apostle, ranging all things created into one of these two places, heaven and earth, we must know first that the word heaven in proper signification is taken in Scripture three ways, Interpretation. sometimes to signify all that aerial or elementary region which is above the globe of the earth and waters, to the lowest part or circled of heaven, wherein the moon is placed. Thus it is taken, Behold the fowles of heaven. Mat. 6.26. So also, Hypocrites, ye can discern {αβγδ}, Luk. 12.56. by the brightness or cloudinesse of the air, ye can discern the weather. I will hear the heauens, Hosea 2.21. and they shall hear the earth. Secondly, it is taken for all the celestial orbs, wherein the planets, the sun, the moon, and the rest of the fixed stars are placed thus. Gen. 15.5. look up now unto the Heauens, and tell the stars if thou be able to number them, saith God to Abraham: and hence the stars are called the army or host of heaven. Ierem. 33.22. Thirdly, it is taken for the seat of the blessed Angels& Saints, whether Christ is ascended, and from whence he shall come to iudgement, thus it is taken where the Apostle saith he was taken up into the third heaven. 2. Cor. 12.2. Now here it is taken generally for the air, the starry sky, and the seat of the blessed Angells and Saints: and by the earth wee are to understand the whole globe of the earth and waters, and as well the inward bowels of the earth as the outward superficies of it. Where therefore the Apostle saith which are in heaven, and which are in the earth, it is as if he had thus said, which are in the air, in the starry sky, and in the seat of the blessed Angells and Saints, and which are vpon the face and inward parts of the earth. Come we now to such things as may be observed from hence: first we are to mark that the Apostle having set it down in general, that by Christ all things were created, and that the work of creation wrought by Christ as God is a general work, he doth not there make a stop, but he doth further amplify this general by the special differences of things, that some things created are in heaven, and some in earth, some visible and some invisible, whence we may conclude, that though the work of creation bee great and general, yet, it is not confused, but it pleased God the creator to set things created in good order, and to range them into several places, The work of creation is great and general, yet not confused. and several conditions, for as the Apostle saith, God is the author of peace and order, and not of confusion and deformity, confusion and such like were never made by God, but crept in by Sathans malice, and mans corruption, and vpon the fall came into the world as breaches and blots of Gods order set among creatures: 1. Cor. 14.33. now wherefore did the Lord( for that is chiefly to be known) dispose things created into several places and conditions? Surely that there might not onely be a comely proportion and correspondency of one creature with another among themselves; but that all might serve distinctly in their several places and order, for the use and good of man: for as the Lord himself saith, he prepared the earth, he created it not in vain, Isay 45.18. he formed it to bee inhabited, I am the Lord, and there is no other. God said, Gen 1.14. let there bee lights in the firmament of heaven to separate the day from the night, and let them bee for signs, and for seasons, and for daies and yeares. After the flood: hereafter seed time, and harvest, and could, Gen. 8.22. and heat, and summer, and winter, and day, and night, shall not cease so long as the earth remaineth: the consideration whereof should not only lead us to see and behold the infinite wisdom of God in making so excellent a frame as the world is, and disposing things of such variety and difference to so good use and purpose: The work of creation shows the infinite wisdom of God, and the consideration of it may strengthen our dependence on Gods providence at all times. but withall it may serve to strengthen our dependence at all times vpon the providence of God. For why?( consider it seriously) did the Lord before any of us breathed in the world so distinguish and design his creatures in such comely order, that nothing should be superfluous or wanting, but all jointly and every one severally should serve for our use, and will he now we are brought into the world forsake us? Certainly no; if wee haue hearts to rest on his providence, he will never fail nor forsake us, we haue the Lords own word for it, Heb. 13.5. that in quietness and content wee should rest on his providence, for he hath said, I will not fail thee, neither forsake thee; and it is worthy observation that we find Gen. 1. that the Lord created the first man vpon the earth, he made all things ready for his use, as a man that is to entertain his friend whom he loues, he provideth all things both for necessity and pleasure, so did the Lord for man, he made the earth for him to go vpon, the heauens to cover and give light unto him, fishes, fowles, beasts, herbs, and fruits to feed and comfort him, and he put beauty, sweetness, colour, brightness, and many other excellent qualities vpon his creatures, to make them pleasant and delightsome unto him: did the Lord this for our first parents, and is he any changeling? no, no, with him there is no shadow of change: he provided for Adam, and he will provide for us, if we be in Christ. Let us consider our own coming into the world, wherein all things were ready provided and set in order before we came, we were provided of parents, friends, and many special comforts needful; yea let us but look vpon our own composition and making, that we haue bodies furnished with members for every good use, soule● endowed with many excellent faculties, and learn by such testimonies of Gods love to depend on his providence. In the next place we are to mark, that the Apostle saith the same hand of Christ, as he is God, made the goodly& glorious creatures in heaven, Christ as he is God, could haue made the meanest creature the most glorious. and things of less glory and beauty, even things creeping on the face of the earth: whence it is easy to be gathered, that if it had pleased God, he could haue made the meanest creature the most glorious, even a ston vpon the ground a star in the sky, and a worm an angel: for what was the cause that the creature was made a ston, and not a star? even the good pleasure of the Lord, nothing else, no other reason can be rendered: Psal. 135.6. the Lord is great above all Gods, and hath done whatsoever he would in heaven, Rom. 9.20. and in earth, in the Sea, and in all the depths: though the words be spoken by way of similitude in the case of predestination, to illustrate and make it plain, that we ought not to ask a reason of it, but to rest in the will and pleasure of the Lord; yet take them as a proper simplo speech& standing by themselves, and then they serve to silence the creature, that it ought not to demand a reason why it was made of this order or fashion, but to rest in the good pleasure of the creator: shall the thing formed say to him that formed it, why hast thou made me thus? as if he had said, it were too great boldness for the creature so to reason with the Creator; let it rest in his will and pleasure. The ground of this truth is, because the actual power of God is equal to his will, Note. his absolute power reacheth beyond his will, he by his absolute power can make of stones bread, or children to Abraham, but his actual power reacheth no further then his will. Is it so that Christ if so it had pleased him, could haue made of the meanest creature the most glorious? We are not to deprave or abuse the meanest creature then we are to esteem of the meanest things in the world, and not to deprave and abuse them, as wee do many ways, but most wickedly when we swear by them, for then as much as lieth in us, we advance them to the throne of God. It is our saviours argument, Mat. 5.36. that wee must not swear by our heads, because they are his creatures, and not ours, wee are not able to make one hair white or black. But I will not further stand on that: let us by this be lead forward to consider that Christ, as he is God, is able to use the meanest& weakest things in the world to overmaster the strongest, Christ as he is God can use the meanest and weakest creatures to overmaster the strongest. as he could in the first creation of all things haue made the meanest creature the most glorious, so doubtless he can give power at his pleasure to the weakest to match and overcome the strongest. We find in the book of Exod. that he dealt with hard hearted& rebellious Pharaoh by frogs and lice, and such like mean and contemptible creatures: it had been as easy for the Lord, when he turned dust into lice, to haue turned it into Lions, bears, wolves, and beasts of exceeding greatness and cruel fierceness; but he rather choose to confounded pride by weakness, that his power might more appear, and to show that he is able at his pleasure to make the weakest creature to conquer and bring down the pride and power of the strongest. And to press this a little further, let us think of it to this purpose: and if the Lord can make such mean creatures, as frogs, lice,& flies, too strong for a mighty kingdom, what resistance then can any silly man or woman make against the Lords wrath, if they pull it vpon them by their sins? his wrath can arm all the creatures in heaven and earth against us, and give power to the least of them, to a fly, an hair, or the like, far above any power of ours. Who then as the Prophet saith, Nahu. 1.6. can stand before his wrath, or who can abide the fierceness of his wrath? his wrath is powred out like fire, and the rocks are broken by him. Let hard hearted& impenitent sinners think vpon it, that the Lord Iesus Christ could( if it had pleased him) haue made a silly worm a glorious angel, and he can use the meanest creature to bring down the power of the strongest, he can arm all creatures against vs. Let us therefore learn to tremble before him: shall we provoke him to anger, and not bring confusion vpon ourselves? he is a mighty creator, therfore able to bring infinite punishments vpon us at his pleasure. It is the exhortation of the Prophet, Amos 4.12 Prepare to meet thy God oh Israel, and he builds his exhortation vpon this very ground, for lo he that formeth the mountaines, and createth the winds,& declareth unto man what his thought is, which maketh the morning darkness, and walketh vpon the high places of the earth, the Lord of hosts is his name: as if he had said, God is able to create the winds, to form the mountaines, to alter the course of nature, to make the morning darkness, therefore he is able to make an eternal iudgement for thy confusion; be therefore admonished to prepare to meet this mighty God. For the conclusion of this point, Luk. 20.18. remember Christ his own speech, that whosoever shall fall vpon him shall be broken, and on whomsoever he shall fall, he shall grind him to powder. Now to the second difference of things created in respect of quality, things visible and invisible, that is to say, things corporeal, bodily substances, subject to sight and other outward senses: and incorporeal, such as consist not of a gross, Interpretation. palpable, and visible matter, but haue a pure, subtle, and spiritual substance, as Angels and the souls of men, which are creatures really subsisting, but not to be perceived by any outward sense, that is the meaning of the Apostle, I might stand here to show that Angels are substances, and though they bee invisible and and spiritual, yet they haue a real being, and haue life motion and understanding, but I hope none amongst us are of the Sadduces mind, who said there was neither resurrection, Acts. 23.1. neither angel nor spirit. But that they were onely qualities or good motions of the mind. Or that think as the like times did, that Angels or spirits good or bad, were nothing but good and bad success. I will therefore go no further then the naming of that point: and note wee from these words briefly this, that seeing the holy ghost made choice of this distinction of things created in respect of quality, that some are visible and some invisible, wee are therefore to hold it as a true difference of things, It is a true difference of things, that some are visible and some invisible. 1. Cor. 15.53. yea such a distinction as cannot be confounded, the parts of it cannot be concident, they can never fall together: these qualities of things created visible and vnuisible, can never agree to the same subject, not onely at the same time, but at several times, though wee are taught that the bodies of true believers raised up and glorified shall bee changed, corruption shall put on incorruption, and mortal shall put on immortaliiy, yet neither there nor any where do we red, that visible shal put on inuisibility, these shall be distinct qualities of things for ever, if any oppose unto this that of our saviour Mat. 22.30. they shall bee as the Angells, and therefore invisible. That is not to keep within the compass of the text, but to extend the words beyond the true meaning of them, from the special purpose of Christ that place was not to make known the qualities of the Saints raised up and glorified, but their state and condition of life, that it should not be with them as in this life, where they are married, and wives are bestowed on them in marriage. If any further object that 1. Cor. 15.44. Ob. their bodies shal be spiritual, again, we are there to understand( spiritual) opposed, not to visible, but to natural, that is pure and free from heaviness of earthly matter, and not standing in need of natural meane● of nourishment or sustentaeion by meats drinks, sleep and such like, they shall bee spiritual thus understood, but yet visible as the body of Christ, and to this end I note this to show how cross the Papists are to this distinction made by the holy Ghost, they make the body of Christ a visible creature invisible, and say it is the Sacrament really present, and yet not to be seen, again they make visible forms of Angels which are spiritual substances and invisible, and not to bee resembled by any outward forms, thus they confounded things distinguished plainly by the holy Ghost. Come wee to the amplification of the Apostles argument by special instance. Confutation of the papists. The Apostle here insisteth in one sort of invisible creatures, thrones or dominions, principalities or powers. Though evil Angells be sometimes thus called as Ephes. 6.12. yet that good Angels are here meant by the Apostle it is agreed vpon by the best interpreters, Interpretation. ancient, and of latter times;& vpon good ground because so to understand the words, is consonant to the scope of the Apostle in this Epistle, which was to show that Christ is to be worshipped and not Angels, as the false Apostles taught, cap. 2. 18. the good Angels are called by these names, not as by titles of order and degree as the Papists affirm, who in this point of foolish curiosity in setting down the orders of Angels, haue gone so far as they haue lost themselves, as in a maze, for though it cannot be denied but that there is order among the Angels, order being a most excellent thing, yet that these be titles of order can never be proved. August●e saith, what difference there is between these 4. words, Thrones, Dominions, Principalities, Powers: let them tell us that be able, so they prove that they tell us, for my part,( saith he) I confess I know it not, wee are not then to conceive of these words as signifying several orders and degrees of Angels, but as set down by way of similitude to signify both the glory and office of the good Angel, by whom Christ doth execute, and perform many great and wonderful works, as it were by Kings, Rulers, Princes and Potentates, for the Apostle doth set down these titles of dignity and office, in the abstract, for the concrete meaning by Thrones, as it were Kings, Rulers, Princes or Potentates, thus then are we to conceive the words of the Apostle, as if he had said, even the good Angels were created by Christ, who are both most glorious creatures, and used by him to perform many great and wonderful works, by what name soever ye call them, whether ye conceive them under the name of Kings or Rulers. Princes or Potentates. Now, here first we are to mark, that the Apostle speaking of the creation of Angels, he saith not in plain terms, that invisible things were created by Christ, even Angels; but he useth these borrowed speeches, Thrones, Dominions, Principalities, Powers, he sets them down by way of similitude, comparing them to the highest dignities and glories in the world, as Gouernours are called Iud. Epist. ver. 8 And that in the abstract, whence it followeth, The good Angels are most excellent creatures. that the good Angels are most excellent creatures, earthly Kings, Princes and Potentates in their greatest pomp,& glory of their Thrones, are but shadows of the good Angels, and for further proof of this, we shall find that the Scriptures speak of them, as of the excellency of all creatures, yea, when the greatest glory and praise belonging to any inferior creature is spoken of in Scripture, the speech is then taken from the glory of Angels, a when the woman of Tekoah, 2. Sam. 14.17. was to commend the wisdom and knowledge of david, she saith, My Lord the King is even as an angel of God, in hearing of good and bad. Psal. 7 8.25. Thus Manna is called Angels food, that is most excellent food, that if Angels should need food, it were fitting for them. 1. Cor. 13.1. though I should speak( saith the Apostle) with the tongues of Men and Angels, his meaning is, if had the most excellent and eloquent tongue that possibly could bee, thus then the greatest glory and excellency of any creature being set out by speech drawn from Angels, it must needs be that they are most excellent, yea, it is a part of Gods glory, to haue attendance of Angels, and it shall be a part of our glory after the resurrection to be like to them, therfore they doubtless are most excellent creatures. Now, how may the consideration of the excellency of Angels perfect us? The excellency of Angels must led us to see the glory of Christ their creeator and so in other things. Surely thus, we are thereby to be lead on, to see the glory of Christ their creator, for if these creatures be so glorious, how glorious then is he that made them, wee are not to rest in the beauty and excellency of the creature, but to rise up, and ascend by that, and from that, to the glory of the creator, and thus must we do in all things of any excellency; when we see men excel in rare gifts, of beauty, strength, goodly proportion of body, in wisdom, knowledge and such like, we are not to rest in these things, but by them must be brought to see the glory, power and infinite wisdom of the creator: yea, when wee find knowledge and understanding of good things in ourselves, we are not to rest vpon them, but to be carried up from our knowledge and understanding to the giver of them, for what hast thou, that thou hast not received from the Father of lights, which is a thing needful to be urged in these daies, wherein many men having good gifts, do rest too much in their gifts of knowledge and understanding, as appears in the Brownists, Familists and others, for doubtless, one special cause of their continuance in their erroneous opinions, Note. is their too much resting vpon their own knowledge: whereby, in the just iudgement of God, they fall into the snare of pride and high conceit of their understanding and knowledge, and make to themselves an idol of their own understanding, a thing very dangerous and hard to be cured, for he that doth rest vpon his own opinion, and though he err, yet holds his error for a certain truth, by whom can he bee cured? how will he submit himself to any mans iudgement? when he takes it not to be so good as his own, if the eye of the soul, the understanding wherewith it ought to see and discover the pride of itself, if that be full of the same pride, who then can cure it? therefore we are to take heed, we rest not vpon our own knowledge, and our own understanding, least the Lord gives us up to pride, and to an high conceit of it, and so wee bee come incurable in some erroneous opinion, but let us be carried up from our excellency in any kind, to the author and giver of it, and that will make us more humble in in ourselves and thankful to God. In that, the Apostle setteth out the good Angels by these word of similitude, Thrones, Dominions, Principalities, The good Angels are as good Kings and Princes in the common wealth. 1. Tim. 2.2. Powers, we are further taught, that they are as good Kings and Princes in the common-wealth, and that as good Kings and Princes are set up by Gods providence, for the good and comfort of the good and godly, and for the punishment of the wicked, to take vengeance on evil doers, so the good Angels are appointed for the good and protection of the good and godly, and to execute Gods vengeance on such as bee wicked; a point easily proved in both the branches of it. For the first, Heb. 1. last verse, they are said to be ministering spirits, sent forth to minister for their sakes which shall be heires of salvation, Psal. 34.7. the angel of the Lord pitcheth round about them, that fear him, and delivereth them. For the second, wee find that they as instruments of the wrath of God, destroyed sodom and Gomorrha, they plagued egypt with the death of the first born, they slay in one night, one hundred fourscore& five thousand in Senacheribs host; 2. King. 19.55. of this point we may make the same use the Apostle doth of the power of Princes and lawful Gouernours among men, wilt thou( saith he) be without fear of the power? do well: Rom. 13.34. so shalt thou haue praise of the same: for he is the Minister of God for thy wealth, but if thou do evil, fear: for he beareth not the sword for nought: For he is the Minister of God, to take vengeance on him that doth evil. So in this case it may be said, wilt thou bee without fear of the power of Angels, do well, learn to fear the Lord, and thou shalt haue comfort by their power: The power of Angels is for the comfort of such as do well, and for the terror of the wicked. they then rejoice, yea, then they haue a charge laid vpon them by the Lord, to use their power, to watch over thee, to keep thee, Psal 91.11. Yea, thou shalt find the comfortable effect of their ministry, certain, though the manifestation of it be not ordinary, as they ministered to Christ in his temptation, agony and resurrection; so thou shalt find, they will minister to thee in all thy troubles, yea, thou shalt find their protection over thee, if the Lord see it good for thee, in common calamities and miseries, we red Ezechiel 9.4. that a mark was set on them, that mourned in jerusalem, for all the abominations that were done in that city, that they should not be swept away, in the common calamity of that city: So then being sealed by the spirit of Christ, and sprinkled in thine heart by the blood of Christ, if it be good for thee, thou shalt be called out from the wicked, the destroying angel shall not touch thee, thou shalt not be swept away in a common calamity, which is a matter of excellent comfort. On the contrary, if thou bee wicked and profane, and hast no care to keep in the ways of God, then know, the Angels haue not their power in vain, but at all times are ready to execute Gods vengeance vpon thee. It followeth, All things were created by him and for him. These words are a repetition of the general proposition, delivered in the beginning of this verse. For the meaning of them onely, call to mind that they are thus to be conceived: That by the substantial power of Christ, working together with the Father and holy Ghost, were all things that were not before fremed and made of nothing. This repetition as others in the Scripture is not idle or superfluous, but for special causes; First to signify that the Apostle had not spoken rashly, but advisedly. Secondly, that the point delivered is an infallible truth, that all things indeed without exception, were made by Christ, as we haue it, joh. 1.3. and without it was made nothing that was made. Thirdly, we are to observe and remember this as fundamental point of religion. The point hence to be obscrued is this: That seeing it pleased the holy Ghost to double his speech, The Lord doubling his speech, we are to double our attention. it must teach us to double our attention and consideration of the thing delivered, for where the holy Ghost hath a tongue to speak, we must haue an ear to hear, and an heart to consider, and he doubling his speech for the more certainty, as the dream was to Pharaoh, Gen. 41.32. to signify that the thing was established by God, our attention and consideration of it, must be answerable, we are therefore not lightly to pass over, but seriously to consider the work of creation, The work of creation is seriously to bee considered. it is one of our Sabboths dayes duty, if ye ask to what end. I answer, That wee may not onely see the wisdom and power of God, but with david be brought to see his infinite goodness and mercy towards man, Psal. 8. when I behold thine heauens, Psal. 8 3.4. even the works of thy fingers, the moon and the stars which thou hast ordained. What is man, that thou shouldst vouchsafe him so great mercy. And in that the holy Ghost doth sometimes repeat the same thing. We may further make use of it in this manner. When it pleaseth the Lord to reiterate, and again to repeat his threatening of iudgement, and when he doth stir up, and direct his Ministers often, threatenings of iudgement against sin repeated, must not be lightly regarded. and that with vehemency to beat vpon the same sin, we are not lightly to regard those his threatenings, and to think the repetition of them idle and vain, but to consider the infallible and inevitable certainty of his wrath to come vpon refractory, stubborn and hard hearted sinners, for shall the Lord speak the word, and shall not he be as good as his word? shall he that is Lord of heaven& earth threaten judgements, and that again, time after time, and many times in patience expecting our repentance, and shall not he at length( if sinners bee not thereby moved) bring his threatened judgements vpon them? yes certainly, they are his own words, Leuit. 26.23. that if they walk stubbornly, against him, he will then smite them seven times, he will pay them home at last. And know it for truth, that if the Lord often by his Ministers denounce judgements against any sin, be it drunkenness, swearing or any other, if men snort and sleep in that sin, which by the direction of Gods spirit, is often hit vpon, and still go on in a damnable course, in dulness of mind, and hardness of heart, the Lord himself will then start up, and reuenge his own contempt vpon them, for then the sin is grown to a ripeness, Note. that is the immediate fore-runner of iudgement, and then is the sin remediless, 2. Chro. 36.16. it is said ver. 15. the Lord sent to his by his Messengers, often calling them to repentance, but they mocked the Messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, and till there was no remedy, saith the text: How often would I( saith Christ) haue gathered thy children together, Mat. 23.37. as the hen gathereth her chickens under her wings, and ye would not, but now your habitation shall be left desolate. When sinners haue many times been admonished, and never amend, then their sins bring judgements without remedy, and let all vnfeeling hearts think vpon it, and take heed how they tempt the Lord over long. Come we to the last words, And for him. In these words is laid down the second argument, by which the Apostle proves Christ to be eternal God, because all things were made for his glory, and that is the meaning of the words, for though we haue heard it before delivered, that all things were made for man, yet we are not so to understand it, as for the glory of man, but for as inferior end of the creation, and for the glory of Christ, as he is God, and so the chief Lord of all things. Christ as God is the perfection of glory in himself, how then can things created serve for his glory? Can they add glory to him who is majesty and glory itself. Things created serve not to add any thing to the essence of Christ his glory, it being infinite in himself to the perfection whereof nothing can be added, nor any thing detracted to make it less perfect, but they serve to the manifestation and declaration of that infinite glory The heauens declare the glory of God, Psal. 19.1. and the firmament sheweth the work of his hands. Thus all things created serve for the glory of Christ. In that the Apostle saith, the end of the creation of all things is for Christ himself, that is, for Christs glory, Gods glory must be the highest end of all our actions. wee are taught that the glory of God must be the highest end of all our actions, and whatsoever we do we must make his glory our principal end, and that this duty doth follow from the words of the Apostle, I make it plain thus, it being the principal end of things created, it must also bee the chief end of the actions of those things, or else things onely idle and not working, should haue reference to Gods glory; and the Lord should haue made things only doing nothing to serve for his glory, which is most absurd once to think: therefore our bodies and souls being made for Gods glory, all the actions of them both must tend to the same end, it is the conclusion of the Apostle agreeable to this. That whether we eat or drink, 1. Cor. 10.31. or whatsoever we do, it must be done to the glory of God: again, all actions must tend to some good, or else they are not good. Now the glory of God is the chiefest good, it is put for the goodness of God itself, Rom. 9.23. and it is the whole ioy and felicity of the Saints and Angels in heaven, to glorify God, they are so ravished with the love of it, that they never wax weary in sounding forth the praise of God: they cease not day nor night saying, holy, holy, holy, revel. 4 8. Lord God almighty, which was, and which is, and which is to come. Therefore it must be the supreme end of all our actions, reproof of those whole labour a●d actions are to the dishonour of God. that is, our duty, a duty indeed little thought on by many in the world, many there be, who are so far from making the glory of God the chief end of al their actions as that their lives and actions are nothing else but a continual dishonouring of the Lord, they are so loose in their lives, and so given over to follow the corrupt lusts of their own hearts, as they cannot abide any that will not poure out themselves to the same excess of riot, or at least allow of it, they hate none more then such as go about to reform them; let such persons know that they are like the devil and damned in hell, for it is the practise of the devill without ceasing, to belch out blasphemy against God himself, and to labour to make others dishonour his name, and as they are like the devill in the practise, so( without true repentance) they shall bee like him in punishment, yea their own bodies and souls shall one day witness against them, for in them are imprinted such lively characters of Gods wisdom, power, goodness and mercy, that do so plainly preach to them the glory of God, as they cannot blot out the marks of it, in the parts of their bodies, and the powers of their souls, but being used by them in their actions to the dishonour of his majesty, they shall be so many witnesses against them, when the Lord Iesus shall come to iudgement. Let them think vpon that. And for further use of this point, let us every one labour to practise the duty now delivered, Wee are to take heed of seeking our own glory in doing of good things. and take we heed that sin do not insinuate and creep within our best actions our hearing of the word, our prayers and giuing of alms the discharge of our public office and function, &c. I know we cannot but sin in our best actions, but my meaning is, we are to labour against the sin that is contrary to the duty now laid before us, and that is vainglory when men do not good things in simplicity of heart, aiming at Gods glory principally, but seek their own private glory; and aim at the applause and commendation of men, a sin that cannot easily be discerned, it is a branch of inward pride, I therefore leave the examination to every mans conscience, let that tell every one whether he do good things in simplicity of heart, aiming principally at Gods glory, or whether in the doing of them he seek his own glory, I will labour to dissuade from that sin, and to that purpose consider these two things. First, Reason Against seeking our own glory in doing good things. there is no soundness of religion in the hart where there is a secret seeking of a mans own glory, that man that makes it his chief end of good actions to be spoken of and admired, doth thereby make known that his hart is not sound. How can ye beleeue which receive honour one of another, John 5.44. and seek not the honour that cometh of God alone? again, we shall find that though other sins haue been suffered a long time unpunished, yet the encroaching on the right of Gods glory, ever brought present judgements. The builders of the tower of babel were suffered to go on in many other sins, Gen. 11.4. yet when they came to build to get them a name: they were confounded in their devises, nabuchadnezzar a wicked king no doubt, was suffered to go on in many other sins, yet when he thought with the majesty of his person and palace to outface the Lord, Acts 12. he became a silly and miserable beast. Herod had long vexed the Church, yet went unpunished, till taking to himself the glory of God, then was he eaten up of worms. And if any think these examples of an higher degree of sin, then is the secret seeking of applause amongst men, let him know, that even that is a robbing of God of his due honour, and the Lord is not onely careful, but as I may say curious, or as the Scripture speaks, jealous of his glory, he cannot abide it should bee any way touched or impaired, surely I will not give my glory unto another: therfore they that encroach upon it in the least measure cannot escape the iudgement of God, Isay 48.11. if then wee would not discover the vnsoundnes of our hearts, if wee would not endanger ourselves, suddenly to bee overtaken by the hand of God let us take heed we give no place in our hearts when wee are performing good duties, 1. Sam. 2.30. to a secret seeking of our own glory, but in sincerity aim at Gods glory, and remember for a conclusion of this, what the Lord hath said: they that honour me I will honour, and they that despise me shall be despised. One word more I will add touching these words, in that all things were created for the glory of Christ Iesus, All creatures must be used to the glory of God. it follows vpon that, that they are to to be used, for that end the Lord intended in making creatures, must be driven at in the use of the creatures. How then can the Papists excuse themselves, for their hallowing( as they call it) but indeed charming of bread, water, salt, spittle and such like, to make them able to confer health of body and soul, is this to use the creatures to the glory of Christ Iesus? Confutation of the Papists. no surely, it is a mere profanation of the name of God, an abusing of his creatures, to the derogation of the infinite merit of the precious blood of Christ, and that is an high degree of sin. VER. 17. And he is before all things, and in him all things consist. In this verse are propounded two things. First a repetition of two general things affirmed of Christ verse. 15. that he is the first born of every creature in these words. And he is before all things; then a third argument to prove Christ to be true eternal God, taken from his powerful preservation of all things, in the words following. And in him all things consist; of these words in order. And he is before all things, these words being onely a repetition of that which before was delivered, that he is the first born of every creature, are so to be conceived, as before I shewed when I stood vpon these, words, that Christ was begotten of the substance of his Father from all eternity: and now to derive hence some further point of instruction, we are to mark that the Apostle in the 15. verse, speaking of the eternity of Christ sets it down by way of similitude and borrowed speech, because as then I noted, we are not able to comprehend it, but by way of shadow and resemblance, now here he delivers the same thing in more plain terms that he is before all things, to this end without question, to take away all doubtfulness, ambiguity and error that might bee occasioned from the former similitude. The point I hence gather is this; That whatsoever is necessary to be known and believed of us to salvation, All things needful to be known and believed to salvation are plainly set forth in the Scripture: is in one place of Scripture or other plainly set forth and easy to bee understood of all them that red diligently, mark attentively, pray hearty, and judge humbly, we shal find, that where any thing necessary to be known to salvation is delivered by trope or figure, or any thing obscurely, the same in another place is explained, to insist in one or two places, circumcision is called the covenant and in the next verse the sign of the covenant: the paschal lamb is called the passeouer, Gen: 17.10. Exo. 12.11.21. 1. Cor. 10.4. and verse the 27. the sacrifice of the Lords passeouer. Christ is called a rock, yet a spiritual rock by way of exposition, and so that trope in the institution of the Sacrament of the Lords supper, so much abused by the papists, as the ground of their transubstantiation is expounded both by our saviour and his Apostle Paul, 1. Cor. 11.26. and made plain to them that are not wilfully blind, for when our saviour said, do this in remembrance of me, and the Apostle, as oft as ye shall eat this bread and drink this cup, ye show the Lords death till he come, they do plainly declare that bread& wine be memorials and visible signs of the body& blood of Christ. Is it so, that every thing necessary to be known and believed to salvation, Scripture is the best expounder of Scripture. set down obscurely in one place of Scripture, is made plain in another, then we must needs grant that the Scripture is the best expounder of Scripture, and that we commonly give to a man of ordinary understanding, that he is Optimus sui interpres, the best expounder of his own meaning, may not bee denied to the wisdom of God revealed in his word, wee must needs grant that the best way of expounding Scripture, is by Scripture itself,& that this point may tend to some special profit of every one of vs. Note. learn we hence, that the application of one place of Scripture, must bee with the consideration of another, we are so to apply one place of Scripture to ourselves, as that we forget not another; for if we observe it, wee shall find that the divell doth this way strongly delude and deceive a great number in the world, he makes them not rightly apply, but hold to themselves some places of Scripture helping them forward( by their abuse of them) in their sin with utter oblivion and forgetfulness of another place, that might pull them back from their sin, wee may see this his dealing in one particular, in the sin of presumption, men are bold to sin, presuming on Gods mercy, and he will furnish them, with the remembrance of many comfortable places of Scripture, as Psalm. 103.8. the Lord is full of compassion, and Psal. 136. throughout that his mercy endureth for ever, and Psal. 145.9. that his mercies are over all his works, and makes them to entitle themselves to a number of such sentences, sounding nothing but mercy, and thus he doth carry them up as with a psalm of mercy, to the highest pitch of presumption, and makes them as it were, lay violent hands, on the comfort found in these places, as if it did belong to them, never remembering to apply these together, with that rule of the Apostle, setting down to whom mercy belongs, Gal. 6.16. wee must take heed of this manner of application of Scripture, there being a sweet harmony& consent between the places of scripture, they must be expounded one by another, and applied one with another, for if that be a truth( as indeed it is) that in comforting the distressed, the promise alone must not bee applied, but tempered with the threats of the Law, because much guile is in the heart of man, and it is exceeding deceitful, then much more, out of that case of distress, are we to apply to ourselves the comfort of one place of Scripture, so as we forget not the moderation of it, by another wherein there is either a rule or threatening to keep us from presumption, we shall find this practised by Christ himself, the best example for imitation; we red Math. 4.5.6. When he was tempted to cast himself down from a pinnacle of the temple, that temptation was backed by a comfortable place of the Psal. 91. Psal. 91.11.12 He will give his Angels charge over thee, and with their hands they shall lift thee up: l●st at any time thou shouldst dash thy foot against a ston. Our saviour did not rest on the consideration of that place alleged, and answer the devill as he might, that he played the devil and left out that which made against himself, the limitation of the Angels charge, that they must take charge of him, not if he should come down headlong, but using the ordinary means of descending, thus he might haue answered that place alone, but to answer the divell( which is the thing we are to mark) out of the Law, which is always a cooler of presumption, he said unto him, it is written again; Thou shalt not tempt the Lord thy God. Thus are we to apply the comfort of one place of Scripture, with the remembrance of the mitigation of it by another; for otherwise that which should bee our life, will thorough our corruption become our bane, and that which should minister matter of comfort to salvation, will bee a means of encouragement to sin with boldness, to our utter ruin and destruction. I come to the second thing, which is a third argument, Interpretation. proving Christ to be God, in the words following ( and in him all things consist) the words are briefly thus to bee conceived, that by the powerful hand of Christ, all things created, are preserved in their essence and state, and sustained in their substances, quantities, qualities, motions, and actions, so as if he should withdraw his hand they would all perish and come to nothing, hence he is said to bear up all things by his mighty word, Heb. 1.3. and to be with his Father, as nourisher of all things, Prou. 8.30. for we must not understand this, and the like places( as I haue often noted) exclusively, as shutting out the providence of God the Father, and of the holy Ghost, but that he together with the Father, and holy Ghost, doth powerfully preserve all things: now here, first we are to mark the argument of the Apostle, that he proves Christ to bee true and eternal God by the work of preservation, as before by the creation, that he is the preserver of all things, and therefore God. Whence it follows that the preservation of things in their essence and state is by the mighty power of God, preservation of all things in their essence& state is by the mighty ●ower of of God. 1 Pet. 4.19. for else the argument had not been good, that is, Christ is the preserver of all things, and therefore God. unless preservation be a proper and peculiar effect of the powerful hand of God, and consider we the ground of this given by the Apostle, that God is a faithful creator, he did not onely make the heauens, and the earth, and all things in them, and so leave them as workmen leave houses, as soon as they haue made them they take away their hands from them; but he is a faithful and careful creator, and doth sustain things created, and his hand is still with the work that he hath made, and he holds it up continually: the preservation, as well as the creation of al things, is a proper effect of his power. Hence we must learn not to rest in the means of our own preservation, We must not rest in the means of their preservation. as meate, drink, and such like: but we must see, behold and aclowledge in them the powerful hand of God to sustain us and that he worketh by them, and not they without him. learn we to see in bread, the staff of bread, as the Lord himself calls it, that is, the strength and power to nourish, which comes from the Lord, Leuit. 26.26. and is given and taken away at his pleasure; wee shall find the Lord doth many times teach men this duty by their own woeful experience, I mean such as are unmindful of this duty, that when they see not God in the bread which they eat, he makes them pine away in the midst of their plenty, the means vouchsafed haue not power to do them good, and all, because they secretly ascribe that to the means, which they cannot haue except the Lord bless them, we therefore are to learn our duty, namely this, not to rest in the means of our preservation, but to see and aclowledge the powerful hand of God in them, to do us good. Now for further use of this point, here comes a question to be scanned, that seeing, our preservation in regard of being and state, is by the mighty power of God, and we find in the Scripture, that some haue been preserved in respect of body, by the powerful hand of God, extraordinarily, as Moses in the Mount, Daniel in the lions den, Eliah forty dayes and forty nights, with a course cake and pot of water. The question may bee, when wee may lawfully expect the extraordinary power and providence of God for our preservation, which is a thing needful to bee known, to keep us, that we do not at all times look for the extraordinary power of God to preserve us, for so we shall many times tempt the Lord. I answer therefore, that when ordinary means are wanting, and there is no way to come by them, then the faith of the true believer may rest on the extraordinary providence of God, and we may then persuade ourselves, that the Lord( if he see it good) will sand help extraordinarily. When the people of Israel are at the read sea, and see no way how to escape their enemies, then they may look that the Lord will divide the sea, and give them passage thorough it; when Daniel is cast into the lions den, he may then expect Angels to come and close the lions mouths, the Scripture is plentiful in examples of this kind, but on the other side, when ordinary means are to be had, then it is contempt of Gods ordinance and presumption not to use them, but to expect extraordinary help from heaven. When Elisha and his seruant were alone in Dotham, 2. Kings 6.17. and without means of defence, then he might lawfully expect his garrison of Angels, but vers. 32. where ordinary means were to be had, then he did not look for such extraordinary help, but used the means offered, he shuts the door, and bids them handle the messenger roughly, and thus this question is answered, that when ordinary means cannot bee had, then wee may look for the extraordinary, when they may bee had wee are to use them, yet so as wee rest not vpon them, but see in them and by them the powerful working of the Lord. One thing more is offered unto us from these words, and that is a matter of comfort to all true believers, The Church of Christ is preserved by his providence in special manner. Psa. 18.1.2. namely this, in that all things are preserved by Christ, it cannot be but that his Church, his body, is kept and preserved by his providence in specall manner Isay. 27.3. the Lord saith he keeps his vineyard, and he will water it, and david found such safety& security under the special providence of God as he was not able( as it should seem) with any words to express, and therefore he useth all these metaphors, my rock, my castle, my fortress, my buckler, my shield, &c. Now the same God is the same castle, and shield, and fortress,& bulwark, and deliverer from all enemies and from the devill and his instruments, to all them that put their trust in him for ever. Ps. 17.8. david prayed for special defence keep me as the apple of the eye, hid me under the shadow of thy wings, he prayed( no doubt) in faith with assurance that the Lord would so keep him,& doth so keep all his children, now who will not warily keep the apple of his eye, it is the tenderest thing and that part of the body that men are most careful of, and even as the apple of the eye doth the Lord Iesus keep his, if then Iesus Christ be our keeper, If Christ keep us we need fear nothing. whom need we fear, do but remember that which wee haue in this text, that in him all things consist, and the motion of all things is from and by his power, though sinful motions as they are sinful are from the wicked themselves, yet as motions they are from the Lord, and they cannot move the least finger, but as rhey are sustained by him, why then should we fear them? no, no, know that the hand of Christ Iesus is with thee, thou that art a member of him) both in life and death, yea his hand shall keep the very dust of his own, when they are dead; let this therefore sink and settle into every one of our hearts, that Iesus Christ is our keeper, and it will make us love him, cleave to him, and be of good courage in the waves of the sea of this troublesone world and fear nothing. VER. 18. And he is the head of the body of the Church: he is the beginning, and the first born of the dead, that in all things he might haue the pre-eminence. The Apostle having spoken in the three verses going before of the dignity of Christ his person in respect of his deity and so proved the sufficiency of the work of redemption wrought by him. Now he comes to speak of his dignity, as he is God and man by personal union,& withall teacheth by way of implication, how Gods chosen are made partakers of that redemption, namely by their union and communion with Christ, that he is their head, and they his members: the things affirmed of Christ in this verse, setting forth the dignity of Christ his person as God and man are three. First that he is the head of the body of the Church. Secondly the beginning. Thirdly the first born of the dead. To which points of glory is added the end of them all in the last words, that in all things he might haue the pre-eminence. Come we to speak of these, as they are laid down in order. And he is the head of the body of the Church, the words head and body are metaphorically borrowed from known things, Interpretation. and do signify that relation that is between Christ and his Church, that there is the same relation between him and his Church, that there is between the head and the body, and that in many respects, that as the head and body are knit together by nerves, and by the soul, so Christ and his Church are united and knit together by the band of Faith, and the spirit, as the head hath an eminency and excellency, and the body is under in place and dignity; so Christ hath an eminency and excellency above the Church, and the Church is under him in place and dignity, as the head gives natural life, sense and motion to the body, and the body receives those things from the head, so Christ gives spiritual life and motion to the church,& the church receives such life and motion from Christ, and as the head doth guide, govern and defend the body, and the body is guided, governed,& defended by the head, so is it between Christ and his Church. In these things specially standeth that similitude and resemblance of Christ and his Church to an head, and the members of a natural body, and that wee may yet better conceive the meaning of the words, two questions are briefly to bee answered which serve much for the understanding of that relation, that is between Christ and his Church, compared to an head or body. 2. Questions First, there being in Christ two natures, the question may be in respect of which of these two is Christ the head of his Church, and united to it, and to every member. Secondly, what manner of union it is, whereby Christ& his Church are united. For the first I answer, that Christ is the head of his Church in respect of both his natures, even whole Christ God and man is the head of his church, for he is so the head as he is the saviour of his Church, they are conjoined by the Apostle, Christ, saith the Apostle is head of his Church, Ephes. 5.23. as the husband is the wives head, and the same is the saviour of his body. Now Christ is the saviour of his Church, not according to his divine nature only, nor only according to his human nature, but whole Christ in his Godhead, in his soul and flesh, and therefore whole Christ is the head of his Church, and the Church, and every true member of it, is united to whole Christ, yet in this order: first to the flesh and manhood of Christ, and then by that, to the Godhead, because, Note. as there is no union of man with God, being severed from him by sin, but by a mediator, so is there no coniunction with the Godhead of Christ, but by his flesh in which he performed the chief works of mediation,& that for the first question To the second I answer, answer to the 2. Question. that the union whereby Christ and his Church are united, though it bee a true and real union, yet is it not natural, as two joined in one nature nor personal, as of body and soul, nor political, as of Prince and people, but mystical and spiritual, by the bond of the same spirit and faith. Now lastly, the word ( Church) signifieth the whole number of Gods chosen, wheresoever called and sanctified; Christ is the onely head of the universal Cathol●ke Church. this then is the full sense and meaning of these words, as if the Apostle had said, Christ both God and man, in respect of both his natures, is after a spiritual manner, knit to all Gods elect, called and sanctified, and is more eminent and excellent, they giuing spiritual life and motion unto them, and doth guid, govern and defend them. From the words thus understood we may first conclude, that Christ onely is the head of the universal catholic Church, for though every King may in good sense be called the head of the particular visible Church of his dominion, which is a body distinct from the whole Church, yet of the whole Church, being one body consisting of all the members of it, there can be but one head,& that is Christ, because he onely is knit to Gods elect, called and sanctified by mystical union, he only gives spiritual life and motion to all the members of the Church, yea, the Papists themselves. against whom I note this, who say, that the Pope is the head of the Church, Confutation of the papists. Ephes. 1.22. in their annotations on Ephes. 1.22. confess that the Church in no sense can bee called the body of the Pope; and therefore we may conclude, that he cannot be the head of the universal Church, as for their new coined distinction of head imperial, and ministerial, it is not only without warrant from the word, but foolish, and doth imply a contradiction; for to be head argueth pre-eminence, as saith the Apostle in the end of this verse, and to be ministerial argueth subiection and inferiority, therefore head ministerial can never agree to the same subject. And so I leave this point, and come to another, in that the Apostle sets down that relation that is between Christ and his Church, by this similitude that he is as an head, and the Church as a body, wee are taught that there is a most near union, and coniunction between Christ and his Church, even as near as there is between the head of a man and his body, yea more near, for the head of a man may bee cut off, but Christ is joined with his members inseparably, There is a most near union between Christ& his Church. all opposite strength and power of Hell can never be able to separate him from his Church and members; and hence it is that the word ( Christ) is put many times for the Church of Christ, because Christ and his Church are so nearly conjoined, for all the body is one, and even so is Christ, that is the Church of Christ, as appears in the very next verse, for by one spirit are wee all baptized into one body. 1. Cor. 12.12. Now to Abraham and his feed were the promises made, he saith not, unto the seeds as speaking of many; Gal. 3.16. but unto thy seed, as of one which is Christ: where the word ( Christ) signifieth not onely the head or mediator, God and man, but also the Church gathered and called by the preaching of the gospel, Ephes. 1.2 3. the Church is called not only the body, but the compliment of Christ, this is further manifest by another similitude used by the Apostle, namely of man and wife in marriage, that as the Husband and Wife in carnal marriage are united most nearly into one flesh, and are indeed till death or lawful divorce by the bond of marriage, one flesh even so near or rather nearer( because death cannot sever them) is the coniunction between Christ and his Church, thus the Apostle hath taught, Ephes. 5.31.32. where he doth apply the words concerning carnal marriage, to the coniunction between Christ and his Church, for this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall bee one flesh; this is a great secret, but I speak concerning Christ and concerning the Church. The point thus cleared, let us come to the use; First it may serve to strengthen the faith of all true believers touching their justification by Christ his righteousness imputed unto them, Strength to our faith touching justification by Christ his righteousness imputed. for there being that near coniunction between Christ and his Church, as is between the head and the body, it must needs bee, that the graces and benefits of Christ do truly and really belong to all his members, and what he did as mediator, by the covenant of grace is truly imputed unto them and made theirs by true faith, for what is done by the head in a natural body, may truly be ascribed to the whole body, so what Christ did as mediator, he being the head of his Church, is truly imputed to all his members. The Papists say it is but a fancy of an idle brain, to hold that the righteousness of Christ, and his merits are made ours by imputation, it is all one( say they) as if wee should say, one man doth live by the soul of another, and yet they say that the merit of the good work of one member of Christ, by reason of that communion that is between the members, may be communicated and applied to another, which I speak, not onely to show the error in the thing itself, Papists err and differ in their own opinions. for it is false to say, that there is any such power given to any, to merit for himself and for other, but to let us see, how absurd, and how forgetful they are of their own assertion, and let us leave them to vanish in their own jarring and dissenting opinions, and let us learn to aclowledge it a certain truth, and labour to be strengthened in the persuasion of it, as grounded on the near union of Christ& his Church, that as many as truly beleeue in Christ, stand just in the sight of God, Ephes. 5.30. by Christ his righteousness, even his by inherency, but ours given and apprehended by faith. Let that suffice for the first use. again, is this a truth, that there is a most near union between Christ and his members, harm done to any member of Christ, reacheth up to Christ himself. even so near as between the head and the body, then let all such as harm any member of Christ, happily a silly man or woman in the sight of the world, let them know that the harm done resteth not vpon the person harmed, but reacheth up even to Christ Iesus in heaven, as harm done to the least finger, reacheth to the head, and sometime causeth the head to drop down tears: so the harm that is done to any member of Christ reacheth to him. Exod. 15.7. Moses saith the enemies of the Church rose up against God. The Lord saith, he that toucheth his people, Zach. 2.8. toucheth the apple of his eye, and that known speech of Christ from heaven, may heer be remembered Act. 9.4. Saul, Saul, why persecutest thou me? in my members, and by my members, let this strike terror and amazement to all wicked persons, who load the members of Christ with injuries and wrongs, in word& dead; when thou dost cast disgrace and contempt, by opprobrious terms, vpon a silly man or woman, believing in Christ; thou dost it to Christ his head in heaven, and know that thou mightest as well spit in the face of Christ himself; and a man will not suffer the least member of his body to be pinched if he can hinder it, and shall Christ to whom all power is given in heaven and earth, suffer any of his members bought with so dear a price, as his own precious blood be wronged,& reuenge it not? no certainly, such wrongs ring in the ears of the head of the Church Christ Iesus, and will cause him one day to come down in flaming fire, to consume them that abuse his members. Yea, it is to bee thought on and considered that the head of the Church is such an head, as doth know not only the wrongs done to his members, Note. but the secret intents of mischief also, and the very purpose of evil against any of them, for he is not onely man, but God also, a searcher of the secret thoughts of all hearts, let not then any man-thinke that he can wrong a member of Christ so secretly, as that the wrong done, shall be smothered in the place where it is done,& never come to light, for why, it mounteth up above the sun, even to Cnrist in heaven, yea, he sees and knows thy malice against any of his members, lurking in the depth and bottom of thy heart, it is a corruption as old as cain, to hid, cloak and shadow cankor and malice, and to think that it reacheth no further than a mans own bosom, but we are to know, that it reaching to a member of Christ, though not in act, but onely in thought, it reacheth to Christ, and is not onely seen and known of him, but it toucheth him, and he hath a feeling of it, and without repentance and change of mind and affection, he will punish it as intended against himself; let this be thought on and remembered of all those that wrong their brethren, in the secret thought of their hearts: it may be, and I make no question of it, but many men and women never thought of this, that their secret malice reached so high as heaven, let us now therefore learn it, and for conclusion of this point, remember what the Lord saith to Abraham, Gen. 12.3. I will bless them that bless thee, and curse them that curse thee: all that truly beleeue in Christ, haue him a friend to themselves, blessing them in their own persons, and a friend blessing all that are friends to them, and a foe to all false hearts, harbouring and hatching mischief against them, which is a matter of great comfort to them, All the actual members of Chr●st are in special manner under Christ. and of dreadful terror to all that hate them. By this relation between Christ and his Church, compared to an head and a body, we are further taught, that all the actual members of Christ, as many as are truly knit to him by the bond of his spirit, and faith they are in special manner under Christ, yea, so as they are quickened by him, and haue spiritual life communicated unto them from him, as the head doth quicken and give life to the members of the body, and govern them in special manner, so Christ in special manner doth quicken& govern his members; in special manner wee need not seek far for the proof of this; let us but look back to the last words of the verse fore-going, and consider them together with these words, and the point will easily appear very plain: In Christ all things generally whatsoever consist, that is, all things by his powerful hand are preserved and sustained, his general providence is over all creatures, but when the Apostle comes to set down what hand and government Christ hath over his Church, he saith, in respect of his Church, he is as the head to his Church, he doth guide and govern it, as the head doth the members, this is also the doctrine of the Apostle, where speaking of the exaltation of Christ raised from the dead, and set at the heavenly places, for above all principalities and powers, and might and dominion, Ephes. 2.20.21.22.23. and every name that is name, not in this world onely, but also in that that is to come, he saith that all things whatsoever; yea, his very enemies will they nill they, are made subject unto him, but how? under his feet, there is the manner of their subiection, and his Church also is made subject under him, but how? as the body to the head saith the Apostle, where we see a manifest difference of subiection of other things, and of the Church unto Christ, and withall, as plain a difference of that hand and government, that Christ hath over other things, and over his Church, that he hath a general dominion over other things,& that he governs his Church, and the members of it in special manner, yea, so as he doth quicken and give life to them, the ground of this is, because there is the same spirit in Christ, 1. Cor. 6i 17. and in his members, for as the Apostle saith, he that is joined unto the Lord is one spirit. The same spirit the fountain of life and grace dwelling in Christ, and in his members, must needs quicken, sanctify and make them holy as he is, in their measure, and as the same soul being in the head and members, doth quicken both head and members, the head as the chief seat of life and sense, and the body as it is capable, and every member as is fit for particular duty and function. Now this for the use of it, trial and examination of ourselves. may serve as a ground of trial and examination, every one will bee held as a member of Christ, receive the Sacrament, to seal up their union with him, but where is that conformity to Christ the head of his Church, in a measure of holinesse? where is life of Christ conveyed from him to his members by his Spirit? where is almost that man or that woman, that can truly say with the Apostle, I live, yet not I, Gal. 2.20. that is in the corruption of my nature, but Christ liveth in me, and in that, I now live in the flesh, I live by the faith in the son of God, who hath loved me and given himself for me, can wee persuade ourselves that we are members of Christ, and yet live as many do, the life of nature onely, as they are lead by the light of nature, some think they are in good case, because they deal truly and justly withall,& live peaceably with their neighbours, things indeed commendable in themselves, and excellent if they come from a good root, yet they are such as may be in natural men, mere heathen men haue had them, shall we then from these conclude that we are members of Christ? shall any man think that he is knit to Christ, who is so far from being ordered by his spirit in special manner, as that he is altogether guided by the inward corruption and lust of his own heart, and by the outward temptation of the divell, yea, sometimes doth even tempt the divell to tempt him; it may seem strange there should be any so given over to the corruption of his own heart, Note. yet such there bee too many in the world, who even tempt the divell to tempt them, and they are such as dispose themselves to sin, such as make themselves fit for the committing of sin, and make ready their hearts as an oven, as saith the Prophet, for example, Hosea. 7.6. the drunkard makes his tongue fit for swearing, railing, ribald and filthy speaking, the idle person his body fit for uncleanness, for thus to dispose themselves to sin, is a discovering of the inward corruption of their hearts, it is all one, as if a man should show his money to a thief, watching for his prey in a dangerous place, or for a man to offer his naked breast to the stab of a deadly malicious enemy, thirsting after his blood: so they offer themselves as a prey to the divell, and uncover their corrupt hearts in the sight of the divell, seeking such advantage to 'allure them to thrust them through with his dart of sin. Now then can any man thus lead by his own corruption, and the temptation of Satan, yea many times( as I haue shewed) tempting the divell to tempt him, persuade himself that he is a member of Christ? he might as well think that the shoes on his feet are parts of his body, it is but a fancy; we are to know it for a certain truth, that as many as are knit unto Christ, they are governed by him in special manner, and he lives in them by his spirit. And that we may haue some more special direction in this case, and may know when wee are governed by the spirit of Christ, Notes of the infallible presence and habitation of Christ his spirit. Rom. 7.24. take these two notes of the infallible presence and habitation of his spirit. First, a feeling of the mass and body of our own corruption, with a loathing of it, and a desire to be delivered from it, as Paul saith, O wretched man that I am, who shall deliver me from the body of this death. There was in him a feeling and a loathing of his own corruption so is it with all them that haue the same spirit, for nature never feels corruption with dislike, but only grace: so long as it is felt onely by nature, it is followed with delight, yea, the natural man holds it his chief felicity, when he may follow the swinge of his own corrupt heart, and nothing grieves him more, then when that he is crossed by some gripping of an accusing and yelling conscience. The second note of the presence and habitation of the Spirit of Christ is an unfeigned purpose of heart to obey God in all his commandments according to place and calling with an inclination of heart unto those commandments. Barnabas exhorted the people of Antioch, Acts. 11.23. Act. 11.23. that with purpose of heart, they would cleave unto the Lord. I say an unfeigned purpose of heart, because even Pharaoh and the most wicked in the world, sometimes when Gods hand is heavy vpon them, when they are sick or the like, they promise to amend and request others to pray for them, but yet as the Lord himself complains, Hosea 5.4. they will not give their mind to turn unto their God, they do it not from their heart, when they are recovered they forget what they promised, because they promised not in truth of heart, their promise come not out from an hatred of sin, but rather from an hatred of the commandement of God, and a sense of their present misery. Therefore I say an unfeigned purpose of heart, with a ready and cheerful inclination of heart, Psal. 119.106. to all holy obedience, such as was in david, a purpose bound with an oath and a holy covenant made to the Lord to keep them from starting, I haue sworn and will perform it, that I will keep thy righteous judgements: by these two things found in us, wee may know that wee bee governed by the spirit of Christ but if these be wanting, we deceive ourselves, if wee think we are members of Christ, we haue then no coniunction with Christ the head of his Church, we are not branches of the true vine but shall bee cast out as unprofitable branches, and let us tremble to think vpon that which followeth vpon this,( namely) this, that as in this life, John 15.6. wee haue but a supposed union& coniunction with Christ, an union with him only in our conceit, so in the life to come we shall haue but an imaginary communion and fellowship with him, and in dead& truth a final separation from him, his Saints and Angells, and fellowship with the devill and his Angells, they that haue not Christ their head and saviour in this life shall haue him their judge and condemner in the life to come: and they deceive themselves who think they may live as the limbs of Satan, and yet die the members of Christ. The next thing wee haue to mark from those words is this that the Apostle saith, The members of Christ ought to haue one heart, and one affection. Christ is the head not simply of the Church, but of the body of the Church, hence wee are taught that the members of Christ ought to haue one heart, and one affection, to love as members of one and the same body, to be kind one to another, and to make much one of another, we find this argument and manner of reasoning plainly, proving this duty urged in many places of the Scripture, If there be therefore any consolation in Christ, Phil. 2.1.2. any comfort of love, if any fellowship of the spitit, if any compassion and mercy: fulfil my ioy, that ye be like minded, having the same love, being of one accord, and of one iudgement we haue the same ground of exhortation, urging this duty, that we support one another through love. Ephes. 4.4. Why so? there is one body and one spirit saith the Apostle, it is recorded Act, 4.32. that the multitude of them that believed were of one heart, and of one soul, the reason no doubt was this, because though they were a multitude, yet they were all one body, and it were monstrous to haue two hearts in one body. This duty belongs to all that profess themselves members of Christ, and it ought to be effectual, to join us together in one hart and affection many reasons might be brought to move us to love one another, All that call themselves members of Christ must learn this duty to be knit together in one heart. as our agreement and coniunction in one nature, country, place, habitation, law, liberty and religion, which are all of great weight to move us to mutual love, but above all, this is of greatest weight, and most effectual that wee are members of the mystical body of Christ, the very light and order of nature, teacheth the members of the same body, to love and to tender one another: no man ever yet hated his own flesh, but nourisheth and cherisheth it, Eph, 5: 29: wee cannot bring instance or example of any well in his wits that did ever hate or hurt his own body wilfully. If then the consideration of this, that we are members of one body, move us not to love and tenderly to affect one another, it will convince us of sin against the light of nature, yea against the light of grace, and the supernatural light of the holy ghost revealing unto us that wee are knit together by one Spirit, one faith, one hope of salvation, yea it will convince us of want, of love to the Lord Iesus Christ himself, who thought not his own blood too dear for us, but testified his love towards us by shedding of his blood to redeem us, and therefore we ought to love him again, but if we love not one another, it is a plain evidence against us that we love not Christ, for he hath set over that love that he requireth of us in lieu of his love towards us to be answered unto him in his members, he will haue it seen how we love him, and esteem his benefits by our love to his members, therefore he saith to Peter, lovest thou me, then feed my lambs, as if he had said, show thy love to me vpon them, and in doing good to them: if then wee would not be convinced of breaking the order& course of nature of repelling the work of grace, of quenching( as much as in us) the supernatural light of the holy ghost of want of love to the Lord Iesus to whom wee owe ourselves, our souls and bodies, let us bee stirred to love one another, to bee kind and friendly one to another, as the members of one body, and for conclusion of this let us remember what the Apostle hath said, if ye bite& devour one another, take heed lest ye be consumed one of another, if ye fasten your teeth one in another, as we do when we break out into bitter terms of railing& reviling one another, it is all one as if a man should bite of the flesh of his own body, and if that bee odious in nature for a man so to deal with his own flesh, let us remember that wee are members of one body, and therfore ought to love one another, and it must bee far from us to wrong one another in word or deed. Now to the second thing here affirmed of Christ setting forth the dignity of his person, as he is God and man,( that he is the beginning) and for the understanding of the words, some thing must bee supplied, the word( beginning) being a word of relation, having reference to something, whereof it is a beginning, some refer it to all things, Interpretation. that he is the first efficient cause of all things which is true, but that cannot so well agree to this place, because the Apostle hath spoken of that in the verse going before, but the relation of it must be to something within the compass of this verse either to the Church or to the resurrection of the dead; and I take it, it may most fitly be referred to the Church, the chosen of God called and sanctified, because the Apostle speaks of the resurrection of the dead in the next words the speech of the Apostle in the original runs thus, he is the head, &c: who is the beginning; thus then as I take it) wee are to supply this second affirmation, he is the beginning of the Church, from him the Church and the chosen of God, haue their original and beginning, now the question may be how he is the beginning of the Church? By shedding of his blood on the cross, as eve was framed and made of the rib that was taken out of Adams side, so the Church is framed and made of the blood shedding and streaming out of the side of Christ crucified, for by his blood saith the Apostle, Ephes. 2.13. Ephes. 2.13. They which were far off are made near, and the chosen of God haue redemption through his blood, verse the 14. of this chapter and as the author to the Hebrewes saith 10.19. by the blood of Christ they haue entrance, Colos. 1.14. and vers. 12. it is a new and a living way, it hath an efficacy and power in it-quickning and giuing life. The Church was before Christ shed his blood, ab initio mundi, how then is the shedding of the blood of Christ the beginning of the Church? Christ indeed shed his blood onely then, when he was manifested in the flesh, after many yeares of the worlds continuance, yet his death was as effectual from the beginning of the world, as when he did hang on the cross, all the Patriarks and Saints that lived before Christ his coming in the flesh were saved by it as well as any other after his death. Therefore it is said revel. 13.8 that he was the lamb slain from the beginning of the world. Thus then are we to conceive these words, that Christ is the beginning of the Church; of his bloodshed is the Church framed and quickened. Now to the Doctrine, in that Christ by shedding his blood is the beginning of the Church, Out of death cometh life to Gods chosen. wee are taught thus much, that even out of death cometh life to Gods chosen, Christ gives life unto them, not by life, but by death, which is a point that may easily be confirmed: for if wee look to the Lords manner of working, not onely in this particular, but in many others, we shall find, that he commonly works all things in his creatures by the contrary, he creates things that are, not of something, but of nothing; he makes light shine out of darkness, he brings water, not out of a fountain, but out of an hard stony rock; And this the Lord doth, not onely in the work of creation and preservation, but also of the conversion of a sinner; therein it pleaseth him to work ordinarily by the preaching of the gospel, which is as contrary to the nature of man, as fire to water, for there is no seed of the gospel in nature, but as the Apostle saith, 1. Cor. 2.14 the things of the spirit are foolishness unto the natural man: yet by the foolishness of preaching, it pleaseth God to save them that beleeue. 1. Corin. 1.21. and thus doth he also in the work of our redemption, as one saith, if we consider Christ on the cross, we shall see our paradise not in heaven, but in the midst of hell; out of his cursed death, doth he bring life and salvation to Gods chosen. The reason of this is, that his power might more appear and the work to his glory, for then doth the Lord show himself most powerful when he works by contraries, and then especially doth he so work, when he hath any excellent thing to work to his own glory. And for use of this, let it be laid up as a ground of excellent and sweet comfort in every true believing heart, for why is it so, that the Lord works the life and salvation of his chosen, out of that which seems most contrary, the cursed death of the cross, then let every true believer vpon consideration of this, Consolation against despair in great extremity. bee comforted and strengthened against despair in his great extremity; let him remember it is the Lords wonted manner of working, to bring riches out of poverty, ioy out of sorrow, mirth out of mourning, glory out of shane, life out of death, happiness out of misery, heaven out of hell; and that such is the Lords power, that he works commonly by contraries, and withall, his mercy is as his power towards his children, and it will bee a notable means to establish his heart with comfort in the greatest blast of trouble, yea, bee it so, that the trouble be inward in soul and conscience, that he feels the terrors of God fighting against him, and the Lord shows tokens of his anger and heavy displeasure, yet if ever before he truly felt the sweetness of Gods mercy in Christ, the consideration of this the Lords manner of dealing may stay him from being utterly dejected and cast down, and may assure him, that even out of that trouble the Lord in his season will work his greater consolation and comfort, I know it is an hard matter, thus to be comforted in a mans own particular affliction, to haue it in speculation and knowledge, that out of one contrary the Lord brings another, Note. before special trial come, is no hard matter, but when the case is our own, and our souls feel trouble vpon them, then to be persuaded, that out of that trouble the Lord will bring comfort, and on that ground to bee comforted it is hard, because there reason is strong against it, and corruption will be stirring, and sometimes rise up in contradiction in the best, we red Act. 9. that Ananias would scarcely beleeue the Lord himself in this point, though indeed the case was not his own, when the Lord told him verse the 11. that out of the persecuting spirit of Paul, he had wrought an holy profession, and made him, who before was a persecutor, an holy professor, and that out of such infidelity, he had brought such faith, Ananias would hardly beleeue it, but began to reason the matter with the Lord, verse 13. yea, to dispute and bring arguments against it, that he had heard of many, it was Vox populi, that he had done much evil, backed and countenanced with authority, and so he thought it impossible, that Paul should be converted and brought to the faith, thus doth reason and corruption many times stand up in opposition, to this ground of comfort, that out of one contrary, the Lord worketh another, especially in a particular case of affliction, therefore that wee may bee helped, and haue our hearts established with comfort, in time of need vpon this ground, we must further call to mind, and follow that notable rule of grace, that in case of affliction, A rule to bee followed in case of affliction. reason and feeling must bee laid aside, faith must bee predominant, and rule above reason and feeling, we are not to judge of our future estate according to our present feeling,( for then wee shall persuade ourselves it is desperate) but according to the word and promise of God, who hath promised then to sand help to his children, when sense tells them it is farthest off, and they are almost swallowed up of trouble, and to this, purpose, look on the example of the Saints of God, in former times, Psal. 130.1. Out of deep places, saith david, david. haue I called, and when he was plunged into the deeps of distressed conscience, he laid aside his reason and sense, and by his faith restend on the earnest promise which made him sand up earnest prayer to God: when Moses Moses. at the read sea, as we red, Exod. 14. was in extreme anguish, he saw present death every way, the people cried against him vers. 11. Hast thou brought us to die in the wilderness, because there were no graues in egypt? And no doubt, as Luther saith, he felt in his heart a mighty cry of the devill against him, Exod. 14.11.12. saying; All this people shall this day perish, for they can escape no way, and thou shalt be found guilty of this great calamity, as the author of it, because thou hast lead them out of egypt: Moses in his extremity, by his faith broken through his own sense, feeling, and aprrehension, and cast himself by faith on the promise, and so cried unto the Lord with assurance that he would give him de●iuerance, thus must we do in time of our particular affliction, we must lay aside reason and sense, and by faith rest on the promise of God, and then this ground of comfort, that out of one contrary the Lord can fetch another, will be truly comfortable, and we shall bee fully persuaded of the truth of it, that out of our particular affliction, the Lord will work our special consolation, and we shall be strengthened against despair in our greatest extremities. A second thing offered from these words, is this: In that Christ is the beginning of his Church by the shedding of his blood, and the Church begins at the cross of Christ. every true member of the Church must fetch the beginning of his spiritual life and salvation from the cross of Christ. We are hence further taught: that every true member of the Church, must thence derive and fetch his beginning even the beginning of his spiritual life and salvation, he must bee able to say, he hath the beginning of his life, and salvation, from the blood of Christ, in the very act of the shedding of it. How is that to be done, may some say? Answer in the words of the Apostle, Rom. 6.8. by being dead with Christ, and Galat. 2.19. by being crucified with Christ, and that is done by believing, not only that Christ died for him, and by app●●hending the merit of his death, but by spreading himself vpon the cross of Christ and believing that himself was crucified with Christ, and so feeling the power of his death to kill sin in him; a point of faith not known to many in the world, it is a subtlety and slight of the divell, to blind-fold men in this case, to make them content themselves with a conceit,( for indeed it is no true faith but a fancy) that they haue true comfort in Christ, if they beleeue or rather think, that Christ was crucified for them, and yet never beleeue, that they were crucified with him, and we must know that this is not sufficient, Wee must therefore find ourselves crucified with Christ. this is not to go to the first ground of true comfort, this is to take hold of that which happily belongs not unto us( namely) the merit of Christ his death, which appertains to none but to his members crucified with him, if wee would find true comfort in Christ, wee must not rest in the fruit and merit of his death, but go to the very root of comfort, the blood of Christ streaming out of his body on the cross, and there find ourselves crucified with him. If you ask how a man shall know that he is crucified with Christ? The Apostle hath taught us Rom. 6.6.7. when the old man, that is our natural corruption, is mortified by the power of Christ his death, as a man executed and put to death, ceaseth from thefts, murders, treasons and the like, so if thou be crucified with Christ, thou shalt find thyself to cease from thy old sins and corruptions. Let this ever bee the ground of our comfort in Christ that wee are crucified with him: even a wicked reprobate may in his conceit pull to himself the merit of Christ,& please himself with a deceiving comfort, but he is never able to go thus far, to find himself crucified with Christ, to fetch the beginning of his comfort from the very body of Christ bleeding on the cross. If then thou wouldest go further and fetch thy comfort in Christ, from the very first ground and beginning of true comfort, thou must derive it from the side of Christ vpon the cross, and find thyself a member of that body, I mean the Church, that issued out of the side of Christ, and was framed of his blood, that is, thou must find thyself ctucified with Christ. One thing more wee may gather from these words( namely this) that the blood of Christ is a most precious thing, The blood of Christ is a most precious thing. it is here made the seed of the Church, from whence the Church takes her beginning; it is the blood of God so called, Act. 20.28. it is the price of redemption expiatory, and cleansing from sin, and we must learn so to esteem the blood of Christ, as it is in itself precious, so let us account it precious unto us, there bee some that count the blood of Christ as a common thing, We are to esteem the blood of Christ most precious unto vs. and they are such as make sin common, that commit sin so ordinarily, that Christ his side must still run, when they haue committed any sin and are washed from that, and come to the Sacrament to seal up their faith in the blood of Christ, they commit the same again, and haue need of his blood to run again, they that thus make no account of sin, they make no account of the precious blood of Christ, and let them know it is a step to that fearful sin spoken of Heb. 10.29. of treading under foot the son of God, and counting the blood of the Testament as an unholy thing. And let us remember one thing further, that if we hold the blood of Christ precious unto us, then wee ought to haue a serious and continued meditation of it, yea, oftentimes a solemn remembrance of it, by receiving the Sacrament of the body and blood of Christ, the Iewes were to eat unleavened bread seven dayes together, and shall we think that a short and perfunctory remembrance of the body& blood of Christ only for fashion at Easter or once in a year enough for a Christian man or woman? Exod. 12.15. no, carry another care with thee, or else bee assured it will bee easier for a jew then for thee at the day of iudgement. Now to the the third thing affirmed of Christ, setting out the dignity of his person as he is God and man,( that he is the first born of the dead, &c) the form of speech first born as I shewed vers. 15. is Metaphoricall, Interpretation. Christ called the first born of the dead in two respects. the Apostle thus speaks by way of resemblance to the first born in the old testament. Now Christ is called the first born with a reference ( to the dead) in a double respect. First because he was the first that did rise from the dead, to life eternal, though wee read that Lazarus and many more rose from the dead before Christ, yet they rose to live a mortal life, and to die again, but Christ was the first that rose to live for ever and never to die again Rom. 6.9. Secondly by virtue of his resurrection, he is the cause of the resurrection of all his members, as the first born among the Iewes, did communicate his good things to his brethren, so Christ the first born among many brethren, Rom. 8.29. doth communicate the power of his resurrection to his brethren: hence he is said to be the first fruits of them that slept, that as the first fruits among the Iewes offered to God were not only sanctified themselves, 1. Cor. 15.20. but did also sanctify the rest of their crop, so Christ rising from the dead hath not onely made holy his own resurrection, but sanctified all the faithful to an happy and joyful resurrection. Some may say the wicked also shall rise from the dead by the power of Christ. Ob. It is true indeed; but not by the benefit and virtue of his resurrection, which is ever saving, sweet, comfortable, and belongs onely to his members, but by his power as he is God, Gen. 2.17. and a judge by virtue and necessity of that sanction added to that commandement Quo die comederis: in the day that thou eatest thereof, thou shalt die the death; for that decree comprehends not onely death temporal, but eternal; therefore the wicked must needs rise to condemnation, that their bodies may bee punished with their souls, yet by the power of Christ as he is God, and not by virtue of his resurrection; he by virtue of his resurrection is the cause of the resurrection of his members onely, this then is the meaning of the Apostle, that Christ was the first that did rise from the dead to life eternal, and by virtue of his resurrection, he is the cause of the resurrection of all his members. Now here we are to observe, that the Apostle saith not, Christ is the first that did rise from the dead, but that he is the first born of the dead, which form of speech doth give us this instruction, that the earth, the sea or any other place that now holds any of the bodies of the Saints departed shall not hold them for ever; the places that now hold the bodies of the Saints departed shall not hold them for ever. it is but as the womb of a fruitful mother, as the earth brought forth the body of Christ the first born; so in the time that the Lord hath appointed, even at the consummation of all things it shall bring forth the bodies of the Saints, as a mother doth her child of whom she travels in due season, the bodies of the Saints butted in the dust or in any other place shall be yielded up, and shall rise again at the time the Lord hath appointed, we find that the holy Ghost useth this manner of speaking comparing the resurrection to a birth or bringing forth in many places of Scripture: wee haue it in the same words that here are used, that Christ is the first begotten of the dead, revel. 1.5. & Paul in his Sermon to the people of Antioch, doth apply that of the Psalmist. Thou art my son, this day haue I begotten thee; Acts 13. properly spoken of the eternal generation of Christ, as he is God, to his resurrection;& bring it to prove his resurrection: God( saith he verse. 33.) hath fulfilled his promise to us in that he raised up Iesus, even as it is written in the second Psalm, Psalm. 2.7. thou art my son, this day haue I begotten thee Luk. 20, 36. the Saints raised from the dead are called the children of the resurrection: those and the like places, do plainly prove the point delivered that the earth, the sea, or any other place shall one day, even at the day of iudgement bring forth or as the Prophet speaks, cast out the dead as we haue it in vision, Isay. 26.19. Reu. 20.13. the sea gave up her dead which were in her, and death and hell delivered up the dead which were in them. Reasons of this are many, it is grounded on the truth of the word of God, wherein reward is promised to the good and godly, and punishment threatened to the wicked and ungodly. Vpon the iustice of God which ever goes hand in hand with his truth; that whatsoever is spoken in his word, the equity of his iustice doth require the accomplishment of it. Vpon his mercy promised in the covenant of grace, wherein he covenanteth with his children to bee their God for ever. Vpon his almighty power, all these are as so many pillars bearing up this truth, that the dead bodies of the Saints shall one day rise again, and be brought out of the earth, sea, or any other place, as out of the womb of a fruitful mother. A matter( for the use of it) of exceeding great comfort, yea the very compliment and full end of all the sweet and comfortable promises of God, made to his children, That the dead shall rise again is a ground of great comfort to Gods children. this was that which held up Iobs heart in the midst of his affliction, job 19.25. I am sure that my redeemer liveth &c. Now then, that every one of us may haue profit and sound comfort by this doctrine of the resurrection, so comfortable in itself, we must not content ourselves with the bare and general knowledge of it, some there be that make known by their lives, their wilful and affencted ignorance, or rather denial of this in the general, and show that they hold the position of the sensual Epicure; let us eat and drink, for to morrow we shall die, and there is an end of all. 1 Cor. 15.32. But as many of us as are better affencted, and hold it an Article of our faith, must not content ourselves to hold the truth of that Article of the resurrection of the body, but we must labour to be assured that we ourselves shall haue a joyful resurrection, Wee must labour to be assured of our resurrection. and bee raised up at the last day by virtue of the resurrection of Christ Iesus the first born of the dead, how is that to bee done may some say? The holy Ghost hath taught. revel. 20.6 Blessed and holy is he that hath part in the first resurrection, for on such the second death hath no power: but they shal be the Priests of God, and of Christ, and shall reign with him, there is a double resurrection, not of the body as Chiliasts, or Millenaries dreamed the bodies of all both good and bad shall rise at once, there shall bee but one resurrection of the body, but there is a first resurrection before the last and general resurrection, in the time of this life, and that is in the soul, when the soul is raised from the death of sin to the life of righteousness, Note. and they that will be partakers of the second with comfort, must haue their part in this first; for the truth is, both the first and the second, a it is comfortable, are proper fruits and effects of the resurrection of Christ: Christ by his rising from the dead put away his natural life, which he rece●ued with our nature from Adam without sin, and he took to him a spiritual life as the Apostle saith in general, 1. Cor. 15.44. the body is sown a natural body, and is raised a spiritual body, and so Christ the head being raised up and quickened with spiritual life, it is not possible that he should suffer any of his members to remain in the death of sin, there must needs be a similitude between Christ and his members; let no man then please himself with a bare knowledge or general faith in the article of the resurrection: if any will find true comfort in his knowledge of the comfortable doctrine of the resurrection, he must fetch his comfort from this ground, that he knows Christ and the virtue of his resurrection, Phil. 3.10. as the Apostle saith, that he hath an experimental knowledge, a knowledge and an experience of the power of Christ his resurrection, raising him up from the death of sin to newness of life, whosoever binds not his comfort, gathered from the article of the resurrection vpon this ground deceives himself, it is but as an hungry man dreams, as the Prophet speaks, Isai. 29 8. He dreams he eateth, and when he awaketh, his soul is empty: or like a thirsty man dreameth, and lo, he is drinking, and when he awaketh, behold he is faint, and his soul longeth. So he that falsely conceives comfort from the doctrine of the resurrection, when the time of refreshing shall come, Acts 3.19. at the day of refreshing shall find his soul empty of all true comfort, yea I dare bee bold to tell him, that the preaching of the word, his profession of faith, especially of this article of the resurrection, shall not bee as the Apostle doth infer vpon the denial of it, 1. Cor. 15.14. an idle empty and vain thing that followeth, if there were no resurrection at all, but there being a resurrection and he holding and confessing a resurrection of the body and thereby falsely concluding comfort: the preaching of the word his own profession, Note. and his holding of that article as a truth shall stand up in iudgement and plead against him at the day of iudgement, and for conclusion of this I may truly infer it by the rule of contraries. If on him that hath his part in the first resurrection, the second death hath no power; then over him that hath not his part in it, it shall haue power, the torments of Hell shall bee powerful and prevail over his body and soul for ever. Come we to another thing offered from these words,& that is this: wee are to mark that Christ is here said to stand in relation to the dead, as their first born brother, he is not onely the first born of many brethren as they are living, but the first born of them as they are dead, whence it followeth that even the dead bodies of believers, wheresoever they be, whether in the earth, in the sea, The dead bodies of true believers are still the members of Christ or in any other place, are still the members of Christ, and are still knit to Christ, and for further light to this point mark what the Apostle saith 1. Thess 4 14. that believers departed, sleep in Iesus, and Rom. 14 8 whether we live or die we are still the Lords, the reasons of this are two. First, there is an inseparable and perpetual union between Christ and every true believer, not onely in regard of soul but of body, 1. Cor. 6.15. know you not that your bodies are the members of Christ: thy body once knit to Christ so continues for ever. Secondly, because of Gods everlasting covenant of grace, made with his children that he will be their God for ever, is not made onely in regard of their souls, but of their bodies also, even of the whole man, when God saith I am the God of Abraham, the meaning is not that he is God of Abrahams soul onely, but also of his body, therefore the bodies of believers, although they bee dead and rotten, yet they are still within the covenant and members of Christ. Some may object against this, that our saviour saith, God is not the God of the dead, but of the living. God is not the God of the dead in the sense and meaning of the Sadduces( that is) so dead as never to rise again, for they denied the resurrection, but he is the God of Abraham being dead in body to bee raised up again, for he is a God of mercy and of life itself, and therefore will in time restore the dead bodies of his Saints to life again, and that is the meaning of our saviour in that place. Wee see then the point proved. For use of it, it is a point of excellent comfort; let every true believer treasure it up in the closet of a good heart as a precious jewel. Consolation to every true believer. Are the dead bodies of believers within the covenant? is God even when they are dead still their God according to the covenant? is he a friend unto them not onely in life but after death, even to their dead bodies, that their infernal enemies shall never hurt them? though they bee turned to dust and consumed, yet doth his hand still hold and keep them, in time to restore them? of them let the comfort of this bee mingled with faith in every one of our hearts, and wee shall find it will stand by us, and comfort us, when wee are gasping for breath on our death beds, and arm us against the fear of death, and the horror of the grave, mark( I beseech you) how david comforted himself, when he saw nothing but present death before him, 1. Sam. 30.6. david comforted himself, saith the text, in the Lord his God, mark the words, they are full of weight, together with the apprehension of death, as he thought inevitable, he did apprehended the mercy of the Lord in the covenant, that even in death, he was still his merciful God, and that death could not sever him from his God: so if the truth now delivered, bee settled in our hearts( that even the deade bodies of believers are within the covenant) it will likewise minister matter of sweet comfort in the very pangs of death, wee being fully persuaded with the Apostle, Rom. 8.38. that not death itself can separate us from the love of God, which is Iesus Christ our Lord. Why then should wee fear the stroke of death, or the horror of the grave. Last of all, observe with me here against a foolish cavil of the Papists, that the Apostle calls Saints departed dead men, the Papists take exception against us, Confutation of a Popish cavil. that wee call Saints departed dead men, when we disprove invocation of Saints departed, and they say, wee disdainfully call the triumphant Saints in heaven dead men, as if they had no credit with God, nor any care or compassion of men; they may here see we speak no otherwise then the holy Ghost hath taught us, calling them dead men, not in disdain( as they charge us) but as the holy Ghost doth, as for their credit with God, and care of men, wee doubt not of it, but yet wee deny them to bee mediators between God and us, that is dishonourable to the perfect mediation of Christ Iesus. Now to the end of these three things affirmed of Christ, and the end of them is in the last words. ( That in all things he might haue the pre-eminence) by the word pre-eminence wee are to understand, Lordship, Rule and Dominion and for the extent and largeness of Christ his rule and dominion here spoken of, Interpretation. it is said to be in all things, these words are diversly expounded, but the exposition most consonant to the concext, and consenting with other places of Scripture, I take to bee this, that Christ hath rule and dominion over all reasonable creatures both quick and dead, and for this, wee haue warrant from a parallel, and like place, Rom 14 9. where the Apostle saith, that Christ therefore died, and rose again revived, that he might bee Lord both of the dead and quick: that place may serve as a fit commentary and exposition of these words. Yet here a scruple and doubt may happily arise, some may say, was not Christ Lord of quick and dead before his death, he is God equal to his Father, and absolute and sovereign Lo●d of all, from all eternity? As he is God, and according to his divine nature, he is a Lord over us before his death, because we were all made by him, and whatsoever we haue, we haue from him; but as he is man, he obtained dominion over quick and dead, by his death and resurrection; as Saint Peter saith in his sermon Act. 2 36. that after his resurrection, God made him Lord and Christ, because as man, he received dominion and Lordship from the Father, which he had not before, and in this respect Christ himself saith, Mat. 28.18. All power is now given unto me in heaven and in earth, and that is the meaning of the Apostle, Rom. 13.9. when he saith, Christ therefore died, and rose again, and revived that he might be Lord both of the dead and quick. And so the words in this place are thus to bee conceived, that over all both quick and dead, he might haue Lordship and dominion. From the words thus understood observe we in a word, that it is a prerogative of Christ Iesus, to be Lord of quick and dead. It is a prerogative of Christ Iesus to be Lord of quick and dead. How then can the Papists defend their Popes supereminent power, that fullness of power they say the Pope hath over the souls of men departed( as they say) in purgatory, to reclaim, or to loose them from thence at his pleasure, and to open o● shut heaven to whom he will, not to say any thing of the error of the place, it being but a fable, how can they maintain that power of their Pope, without encroaching upon the prerogative royal of Christ Iesus, who is sovereign Lord of quick and dead, who hath the keys of hell and death, revel. 1.18. Confutation of the Popes supereminent power. They allege that he doth it by virtue of his commission, by power committed unto him, as Christ his Deputy and spiritual Magistrate, but that is as full of doubt as the former, and a taking of that for granted, which cannot bee proved: they must first prove the Pope received such power( which they cannot) before thence they conclude, that which they infer vpon it, or else they build on the sand: let it suffice onely to haue pointed at this; That which we are to mark, as a ground of more profitable instruction, is this: the Apostle saith not, Christ is the head, &c. that he might be Lord over all both quick and dead, but that he might haue pre-eminence over them: whence ariseth this conclusion. That Christ is then Lord over all, when in all he hath pre-eminence: or more specially thus, then is Christ our Lord, Thē is Christ our Lord when he hath pre-eminence over vs. when he is not onely known by that title, but when he hath pre-eminence over us, when his power ruling us,( namely) the power of his spirit and grace is more eminent, and doth show itself above any other power, either within or without us, when his power of grace hath pre-eminence, and prevails over the inward strength of our corruption, and over any outward power drawing us to sin; then is Christ our Lord, for as we know in civil matters, he is not a sovereign and chief governor, who hath any overruling and higher power above him. So Christ is not our sovereign Lord, if any other power ruling in us, bee above or equal to his. himself hath taught us, that he is then our Lord, when he overrules the strength that doth stand in opposi●●ō against him, Luke 11.22. wheresoever he rules, he is stronger then the strong man armed, holding possession, he comes vpon him and overcometh him: he taketh from him all his armor wherein he trusted, and divideth the spoils. Hence it is that in the Epistle of Iude verse the fourth, he is said to bee Lord and Master, or Ruler, for so the words are in the original, which deny that onely Ruler, who is God, and our Lord Iesus Christ, these two are put together to signify that where Christ is a Lord, he is a ruling Lord, he hath sovereignty and pre-eminence: I need not further to stand to prove the point, but yet for more special direction, some may happily desire, to bee informed, how they shall know when the grace of Christ hath pre-eminence, and is more eminent then their corruption, or any other thing, for herein many are deluded and deceive themselves, thinking that the grace of Christ hath pre-eminence, and is predominant in them, when they haue onely that grace, which is common to them, with mere natural men, I mean power restraining them from gross sins, serving onely to leave without excuse. ) For our direction therefore in this case, we are to know that then the grace of Christ hath pre-eminence in v●, when it is powerful not onely to restrain from evil, and to order the outward conversation to some temporary conformity to the word of God, but when it is powerful in good things, and in good actions, especially of the immediate worship and service of God, and that in a double respect. First, making us to do good things willingly, cheerfully, and not of constraint, as wee are compelled by Law, either of God or man, but even so, as if there were no Law to compel us, for the preaching of the gospel ministereth the spirit, saith the Apostle, Galat. 3.5. and the spirit of Christ, makes the people of God, a free and a voluntary people, serving God not of constraint, but willingly, Psal. 110.3. The Psalmist saith, thy people shall come willingly at the time of assembling thine army in holy beauty. Secondly, making us do good things in sincere obedience to the commandement of God, and to the glory of Christ Iesus, that the glorious name of Christ may bee magnified in us, and by us in all good duties, Phil. 1.20. this was Pauls hearty desire: As I hearty look for and hope that in nothing I shall bee ashamed, but that with all confidence, as always, so now Christ shall be magnified in my body, whether it be by life or by death. By these two things found in us, trial of ourselves, whether Christ be our Lord or no. we may know that the grace of Christ hath pre-eminence in us, and let us hereby try and examine our own selves, whether indeed Christ be our Lord as we profess or no, wee hold it an Article of our faith, that we beleeue in Iesus Christ our Lord: now if Christ be our Lord, not in title onely, but in truth, then hath he pre-eminence, he prevails by his grace over the inward corruptions of our hearts, I leave the examination to every mans conscience, yet we must know, that this is a duty incumbent and lying vpon us, that as wee profess Christ our Lord, so wee ought to find the grace of Christ powerful in us, and that this is not a thing arbitratory in different and left to us at pleasure, but a matter of necessity, consider we these things. First, the Apostle hath said, 2. Cor. 4.3. if the gospel bee hide, it is hide to them that are lost, so certainly much more, if Christ the matter and substance of the gospel be hide, if he do not appear, and show himself predominant and powerful by his grace in our hearts, it is more then a probable argument of perdition. again to profess Christ our Lord, and not to find his grace powerful in us, is made by the Apostle, the knitting up of many great sins in one bundle. 2. Tim. 3.5. the Apostle having spoken of many gross sins, he shuts up all in this, that they haue a show of godliness, but haue denied the power thereof. To pretend Christ to be our Lord, and not to find his grace powerful over the corruption of our hearts, it contains the guiltiness of many sins, yea at the day of iudgment it will add weight to the guiltiness of other sins, for then a professor of Christ being found an adulterer or a drunkard shall bee challenged and condemned not onely for his whoredom or drunkenness, but for the abuse of his profession, his counterfeit profession of religion, his profession of Christ a Lord, yet weak and without power to overmaster his corruption shall aggravate and add weight to the burden of his sin, and press him down to deeper condemnation. If then wee would not seal it up to ourselves that wee are such as are appointed to everlasting perdition, and if we would not cloth our other sins( odious enough in themselves) with more guiltiness, and make them stand with more foul and ugly faces in the sight of God, his Angels and Saints at the day of iudgment, then let us learn it to be a matter of necessity, that as wee profess Christ our Lord, so we are to find his grace powerful over us, making us cheerful in all good duties, and to good things in sincere obedience to the commandements of God, and so as the glorious name of Christ may be magnified. observe one thing further, the Apostles doctrine of our union with Christ and of receiving life from him it ends in this, that Christ might haue the pre-eminence, whence it followeth, in our profession of the gospel, touching justification, sanctification, resurrection and all things pertaining to life and salvation, In our profession of all things to come from Christ touching life and salvation wee are to seek nothing less thē our own glory. to come from Christ, we ought to seek nothing less, then our own glory, in the doctrine of the gospel all things end in the honour and glory of Christ, that he might haue the pre-eminence in all things. And again the gospel sets forth unto us heavenly and eternal things, not deserved by us but given of the mere grace and goodness of God, therfore in professing the gospel we are not to seek our own glory, and let every true believer make this use of it, when any gift or grace of Christ in him is magnified, let him return the glory to to the right owner Christ Iesus: if thou be praised for any gift grace or good work, Wee are to yield to Christ the glory of every gift and grace that in vs. know it is not thou that art praised for any gift grace or good work, but Christ in thee to whom all honour and praise is due, he is the head the beginning the author and the worker of all good gifts, therfore in every good thing commended in thee, must he haue the pre-eminence: it is an encroaching vpon his right to take any part of the glory to thyself. VER. 19. For it pleased the Father that in him should all fullness dwell. The words of this verse as they haue reference to that which is immediately premised are a proof of Christ his pre-eminence in all things, but they may more fitly be conceived as standing in relation to the Apostles general proposition laid down in many verses. That salvation comes unto us from God the Father by his son Iesus Christ. And then they contain a Second reason to prove Christ his sufficiency to redeem us and the argument is from the eternal decree and good pleasure of his Father, that he had so decreed, that Christ should be a sufficient redeemer which is propounded under the matter of his sufficiency( namely) all fullness dwelling in him, that it pleased the Father, that in him should all fullness dwell and therefore he is a sufficient redeemer, and this is the connexion& general scope of the Apostle in these words. We find the sentence in the original thus laid down, for it pleased that in him the word( father) is not expressed, but yet that word which is here rendered( pleased) being the same word that is used by the evangelist Mat. 3.17. Interpretation. to signify and reveal the good pleasure of the Father, it may well be referred to the eternal decree of God the Father, and the sentence thus made up ( it pleased the Father) that is to say it was the decree and good pleasure of the father, from all eternity ( all fullness) by fullness we are to understand the fullness of the Godhead spoken of chap. 2.9. because that is not really communicated to us, but certain finite and created effects of it, and the Apostle heer speaks of such fullness as dwelling in Christ, the head is communicated to his members, neither that fullness spoken of Ephes, 1.23. for by that is meant the Church: but the fullness of grace and merit according to that John. 1.14.16. verses: the word was made flesh, &c. and( of his fullness haue all we received grace for grace, &c) the Apostle here proves the sufficiency of the work of redemption wrought by Christ, and that by the sufficiency and perfection of merit to life eternal: Thus then we are to understand the words, that it was the good pleasure of God the Father, that in Christ should dwell all fullness and perfection of grace and merit to life eternal. Now here much might bee spoken of the necessity of Gods eternal decree, which is the force of the Apostles argument, that the Father decreed it in his eternal council, that Christ should be a perfect redeemer, and therefore it must needs come to pass, and likewise here wee might speak of the contingent and necessary coming to pass of things of the necessity of coaction and infallibility, but I pass by these things. The first thing we are to mark is, that it pleased God to apppoint the fullness that should be in his own son, for he gave not his spirit to him by measure John 3.34. The Lord hath appointed every mans measure of gifts that he would in time bestow vpon him. Wee may infer vpon it a general conclusion that the lord hath appointed every mans measure of gifts, that he will in time bestow vpon him of whatsoever, whether inward or outward, for his will appointing and disposing of all other things, it may not bee excluded from the appointment and disposition of the measure of gifts he vouchsafeth to every one; to insist in one particular in stead of many the Lord hath appointed every mans measure of food and raiment and therefore Agur, Prou. 30 8. prayed that the Lord would feed him with food convenient or, as the words are to bee understood with bread of his allowance statute and appointment, with that bread which God in council had allowed and appointed for him, where by the way, we see warrant for that maner of prayer which is with condition, with reference and regard of Gods secret will and appointment, that wee may lawfully and indeed that we ought( though some think the contrary) to ask temporary good things with condition of Gods will, if it may stand with the good will of God that he would grant them unto us:( but that by the way.) Now for the use of this that every man hath his portion of gifts at the Lords appointment, every one must bee content with his own measure of good things vouchsafed unto him. let every man hence learn to be contented with his measure be it never so small for why? it is appointed of the Lord, and he in his wisdom knoweth what is meet& necessary for every one, and if we be not content with our measure vouchsefed, wee take vpon us to prescribe to the Lord,& wee determine of things needful for us by a leaden rule even our own blind erring& deceiving iudgement which is not able to discern what is fit& necessary. I might urge this by many reasons, Two doubts moved and answered. but I speak of it in the beginning of this chapter, only now I will ad the solution& answering of 2. doubts and questions that may be occasioned from the duty delivered. First it may be demanded seeing wee are to be content with that portion God hath cut out for us in his eternal decree for the supplying of our wants, 1. Doubt. whether it be lawful to pray against poverty, sickness, adversities,& wants or no, it may seem we are rather to pray for S. Pauls gift. Phil 4 11.12. Answ. First the proper place of contentation is after the use of the means( namely) labour, prayer and therefore prayer against poverty, sickness, adversities and wants, doth not cross contentation, they may well stand together, again we must know that we are not to pray against poverty, sickness, adversities and wants simply, but for the danger of sinning which they bring men oftentimes unto, which manner of prayer respecting the occasional danger that attends many times on poverty, sickness, adversities and wants through our corruption, argues no discontentment with the portion allotted unto us, and so may lawfully be used, we may pray against poverty, sickness, adversities and wants not simply, but to the end wee may better glorify God, expressing or at least including always a condition of Gods good pleasure, and to this effect that we be never tried above that we are able, wee may observe this in that prayer of Agur, Pro. 30.8.9. give me not poverty nor riches: feed me with food convenient for me: verse 9. lest I be full and deny thee, and say, who is the Lord, or lest I be poor and steal, and take the name of my God in vain. 2. Questions or Doubts. The second question is this, whether such as get a portion of goods by theft, usury, oppression, or any other means condemned, may find contentment in those goods,& say with comfort, it hath pleased God to bestow such a portion of wealth vpon me? Answer no, the guiltiness of their own conscience doth set a ba● between them and true contentment& comfort. The Lord hath appointed they should haue such riches? It is true, the event reveals it, but as curses unto them, not as blessings, and for further increase of their iudgment when the means of getting goods are evil, it is revealed that the Lord doth purpose to curse men, even in good things, and that is an heavy curse, and a thing if it were duly considered, that is able to shake the heart of any usurper or greedy cormorant out of his security, and to this purpose the Apostle saith; go to now ye rich men, weep and howl, for your miseries that shall come vpon you, a heavy sentence full of terror, weeping, and howling are part of hellish discord. The next thing we are to mark is, that the fullness of grace,& merit, is confined to the person of Christ, and that by the eternal decree of God,( it pleased God the Father, that in the person of Christ should al fullness dwell, we find it not said in any place of Scripture, fullness of grace is onely found in the person of Christ. that fullness of grace should or did dwell in any Saint whatsoever. The Papists are not able to warrant that they affirm of the virgin Mary, that shee was full of grace, though they would fain ground it on the salutation of the angel, Luk. 1.28. for so they translate, hail Mary full of grace, Note. but falsely and corruptly, and that may appear by the use of the same word, Ephes. 1.6.& that by their own translation, wherein he hath gratified us &c. say they in that place. And the iudgement of Chrysostome is clean against them, and that with a very good reason, {αβγδ}, &c. he saith not grace, which he hath given us, but {αβγδ} whereby he hath made us freely beloved, which is agreeable to our translation, Luk. 1.28 thou that art freely beloved. So then notwithstanding this coloured cavil it remaines a true conclusion, that the fullness and perfection of grace is not, nor hath been found in any one in this life, but in the person of Christ. What a hellish pride therefore is it of some to be blown up so high as they dream of perfection, of inherent grace in themselves in the time of this life. I hope theres none amongst us of that opinion, and therefore the use of this may be unto us rather for comfort then reproof, and may teach us first of all, Finding in ourselves but small beginnings of grace truly wrought we are not to bee discouraged. that we are not to be discouraged, though we find in ourselves but small beginnings of grace, if it be true grace, for the Lord gives grace unto us, according to the manner of our receiving, as the infirmity of our nature is able to receive it, which is not capable of perfection, it is like a glass with a narrow mouth, and of small capacity and receipt, and the instrument of receiving which is faith is weak and feeble, and the Lord( as here we are taught) hath in his eternal council designed fullness and perfection of grace in this life, onely to the person of Christ. There wee may comfort ourselves if any of us find but a small measure of grace truly wrought in us, Mat. 13.33. the kingdom of heaven, saith our saviour, is like leaven hide in three pecks of meal, and Gods kingdom is set up in the heart, vpon very small beginnings, the very beginning of grace is comfortable, if it be true grace. How shall wee know( will some say) that we haue true beginnings of grace? I answer, holding to the comparison of our saviour, if grace be in us as leaven hide in meal, which is penetrans& diffusiuum, piercing and of a spreading nature, if a proportionable measure of grace be found in every faculty of our souls, not onely illumination in the mind, but a measure of Sanctification in the will, affections and in all the powers of our souls for sanctifying grace cannot be truly wrought in one part or faculty of the soul, but it will diffuse and spread itself over all the rest, hence is renation of Gods image in man called a new creation, which is entire of the whole man, if grace be thus proportionable in every faculty of the soul, then it is truly wrought, and then though it be but small in measure, yet it will afford us matter of singular comfort. And know wee on the contrary that if we haue our heads abounding& overflowing with knowledge, and yet our hearts empty of good affections, grace is not truly wrought in us, and in time of temptation and trial it will failes us, and wee shall find no comfort in it. For the second use is it so, that fullness of grace is onely found in the person of Christ, We must hunger and thirst after righteousness. Mat. 5.6. then wee must learn that lesson that hath a blessing set on the head of it, by Christ himself, and a comfortable promise annexed, blessed are they that hunger and thirst after righteousness for they shall be satisfied, we are in this life to be in continual hunger& thirst after grace, never to find ourselves full,& as it were glutted and purged with any grace, but ever to find an emptiness and such a want of that grace, that is truly wrought in us, as doth require further supply and filling up, and that wee may bee content to break through any danger, to attain to a greater and more full measure of the same, as wee say in our common proverb, Hunger will break ston walls, it will force a man to do things above strength; yea, wee find it recorded in stories( as 2 King. 6.19.) it hath made some of the tenderest bowels and most affectionate in regard of sex, even women to forget natural affection, such an impatient and holy feeling must wee haue of the want of a full measure of grace, and such an hungering desire to bee further filled with grace that is already wrought in us, and to that end wee are to use all good means of further increase of it, hearing, reading, conferring, and continual meditating in the word of God, prayer, &c. and to use them with earnest intention of heart and mind, wee can witness with ourselves, that when wee haue been hungry wee haue used means of filling our bellies, and of satisfying our hunger with our best endeavour: so must wee with all earnest endeavour use the means of further filling our hearts with that grace that is begun in us; many there bee who happily renounce the error of supposed perfection, and they will confess that to bee an error, yet notwithstanding they feel not their own emptiness and want of grace, as they ought, they haue a soothing and pleasing contentment, Note. they haue as they imagine a competent and sufficient measure of grace: for example, of faith, they believing the remission of their sins through the blood of Christ, though that faith never show itself, by any love or zeal to the glory of God, or any earnest care of the good of their brethren, they think they haue a {αβγδ} of faith; yea, some out of their blindness and out of their presumption dare say, their faith is so strong that the devil cannot hurt them; such persons cannot haue any hungering and longing desire after further increase of faith, they think it matters not, whether they profit, and bee further built up in faith by the use of the means or no. I refer such persons but to that one place, Luk. 6.25. where they find a woe denounced against them, and that out of the mouth of Christ himself, woe be to you that are full, what? full of faith and grace? No, that is far from the meaning of Christ, he knew well there is no such fullness to bee found, but woe to you that in your own conceit are full, to you that imagine a fullness of grace, and think that you need not care for any further increase, to you belongs a woe and a heavy iudgement; if then we would not come within compass of this woe denounced by him who cannot lie, nor be deceived, let us take heed how wee fancy to ourselves such a full and perfect measure of faith, as admits no further increase by the use of good means; Note. I grant there may bee a {αβγδ}, a full assurance of faith, respectu obiecti, in respect of the object( namely) the goodness, truth, and power of God, but not respectu subiecti, as it is in us, in regard of our corruption. Where wee find full assurance spoken of in the Scripture, wee may observe it hath relation to the object of faith, as Rom. 4.21. wee are not therfore to dream of a full and perfect faith in us, but let us labour to find our weakness and want of faith, and every other grace truly wrought in us, and hunger and thirst after a further measure of it, and use the means by which it may bee increased, Confutation of the papists. ( all fullness) I might here enter into a confutation of that gross error of the Papists that Christ hath merited but the first grace for us, that is as they hold, he hath merited that we hereafter by our merits may take away our own sins, yea the sins of others, a wicked and damnable assertion, the right conceiving of this text, All fullness of merit hath residence in Christ as in the proper subject of it. is a sufficient confutation of it, for in Christ( as here we are taught) is found all fullness of merit. The last thing we are briefly to observe from this verse is from the last word ( dwell) which word doth give us to understand, thus much, that in Christ all fullness of merit, hath residence and abode, as in the proper seat and subject, as in the proper mansion and receptacle, the merit of life eternal is properly inherent in Christ, and the reason is plain, he is God and man in one person, therefore he onely is the proper subject of merit, for that person that must merit, must be more then a mere man, if Adam had stood in his innocency, he could not haue merited any better estate for himself, because he was a mere man, much less can we in the state of corruption; the ground of merit even in Christ is the personal union. So then for the use of this, the merit of life eternal is not ours by infusion and inherency, but by application and imputation it is not in us as is sanctification, Merit of life eternal is not ours by infusion or inherency but by application& imputation. Luk. 20.35. and as is the love of God and man, but it is applied and imputed unto us, and freely bestowed upon true believers in Christ; it is not( as one saith well) any dignity in us but a dignation of us, an accepting& accounting us worthy in Christ, we haue the very phrase, they that shall be counted worthy &c. the Papists the defenders of inherent worthiness, and merit of works. object that 2. Pet. 1.4. that true believers are partakers of the divine nature, and that doth raise up their works to an higher dignity, and adds a worth of heaven unto them. For Answer, we are to mark the text, the Apostle saith not {αβγδ} of the God-head or the nature of God, which is essential and incommunicable, but {αβγδ} of the divine nature, which is nothing else but a quality created contrary to our old corrupt nature, even the image of God renewed, as the Apostle saith, in that ye fly the corruption which is in the world through lust. They cannot thence prove that we are deified, or one with God by personal union, which they must, before they can evince from thence any merit of our works. True believers are partakers of the divine nature,( that is they haue the spirit of God dwelling in them by the graces of righteousness and holinesse which is the image of God, and those graces being not perfect in us bring forth an imperfect fruit which can never merit truly and properly. VER. 20. And by him to reconcile all things unto himself, and to set at peace through the blood of his cross both the things in earth and the things in heaven. This verse is a further amplification of the Apostles second argument, whereby he proves Christ a sufficient redeemer, and the ground of this also is from the eternal decree of his Father, for that must be resumed( it pleased the Father)( by him to reconcile) the matter, substance and general proposition laid down in this verse, is this. That it pleased the Father, that the death of Christ in whom all fullness of merit is found, should bee a full and perfect atonement and reconciliation of all things to himself. This is generally propounded in the first words, and by him &c. and then it is further explained with some change and variety of phrase, and withall there is mention made of the special means of reconciliation( namely) the death of Christ, and that his bloody death vpon the cross in those words( and to set at peace by the blood of his cross. In the last words we haue a distinction of all things reconciled in respect of place, that some be in earth and some be in heaven( both the things in earth and the things in heaven.) These are the general parts of this verse. Come we to the first thing the general proposition(& by him) to reconcile all things unto himself, Interpretation. by him, that is, by Christ, not as an instrument as the Papists say, Christ is but a minister yet a chief minister of reconciliation, for so they would blear the eyes of such as red their annotations in their Rhemist testament: we are not so to understand the words of the Apostle, but by him as a material and meritorious cause of reconciliation as the Apostle saith, 2. Corin. 5.19. God was in Christ reconciling the world to himself, not imputing their sins unto them,( to reconcile) that is to set at one and to make of enemies friends as the Apostle saith, Rom. 5.10. When wee were enemies we were reconciled to God, by the death of his son taking away the cause of enmity and difference,( namely) sin, for so long as that remained untaken away, no friendship could be between God and man, and therfore we haue it in the place before name 2. Corin. 15.16. not imputing their sins unto them( all things)( that is) all things in heaven and earth that he had appointed to be reconciled( to himself) these words haue reference to the word Father in the verse before. Thus then we are to conceive these words, it pleased the Father by Christ not as an instrument but as the meritorious cause to make al that he had appointed to be reconciled even at one and at peace with himself, removing al cause of enmity between them and himself. here first we are to mark the connexion of this verse with the former, Our reconciliation with God is ever grounded on fullness of merit. that the Apostle coupleth& conioyneth these two together that it pleased the Father. That in him should all fullness dwell, and by him being full of merit to reconcile all things unto himself, whence it follows that our reconciliation with God, is ever grounded on the fullness of merit: fullness of merit in natural order ever goes before reconciliation with God as the ground of it, and the reason is this, reconciliation with God is an agreement and an atonement made between God and us, by taking away sin the cause of difference, now sin is not taken away without full satisfaction made unto God and he is not satisfied but by fullness of merit answering his iustice, even such merit as is able both to appease his wrath, and procure his loving favour, for no imperfect thing can satisfy the iustice of God, therefore fullness of merit ever goes before reconciliation with God. For use of this, as it is in the natural order of these things that fullness of merit goes before reconciliation with God, We must apprehended fullness of merit before we can be persuaded of reconciliation with God. so is it in the comfortable apprehension of them that are reconciled to God, wee must first apprehended by Faith the fullness of merit, before we can be persuaded of our reconciliation with God, the conscience of man will never be truly quieted and pacified touching reconciliation with God till he come to apprehended by faithfulness of merit in Christ, though a sanctified life and good works, do make our calling and election sure 2. Pet. 1.10. and it is the objection of the Papists that our confidence in God touching the favour of God, ariseth not onely of Faith, but of good works, and for this they allege 1. joh, 3.21. if our heart condemn us not, then haue we boldness towards God, yet wee must know that a sanctified life and good works give no assurance of themselves by their own merit or worthiness( as the Papists teach) but as they haue relation to Faith, whereof they are evident signs, and as they haue their life and activity from Faith, for mark, that place of Peter, give diligence, saith he, to make your calling and election sure, in doing these things; but what? do these things done simply of themselves make sure our calling and election, no, no such matter, but as they are joined& knit unto faith, so saith the Apostle, verse 5, join to your faith virtue, 2. Pet. 1.5.6.7. and with virtue knowledge, &c. so then good works of themselves, breed no assurance of Gods favour, but as they are joined with faith, and do issue out from Faith, Rom. 5.1. it is the plain doctrine of S. Paul that being justified through faith, we haue peace toward God, through our Lord Iesus Christ, peace and confidence towards God, touching his favour and our reconciliation with him ariseth from justification by Faith, and that hath ever relation to the perfect merit of the obedience and death of Christ, to the fullness of merit found in him, I may here be bold to relate as fitting to this purpose a worthy observation of Luther, I haue seen( saith he) many among the Papists, who haue painfully traveled and vpon mere conscience haue done as much as was possible for them in fasting, prayer, and other exercises, and all to this end that they might obtain quietness and peace of conscience, notwithstanding the more they traveled, the more they were strike down with fear, and especially when the hour of death approached, they were then( saith he) so fearful that I haue seen many murtherers, and other malefactors condemned to death, at the time of execution dying more courageously, and more comfortably then they did. This Luther observed in his time, and there is reason for it from the word of God, for it is impossible that the conscience should ever bee pacified concerning reconciliation with God by any good thing found in us, no, not by faith itself for the goodness of it, or done by us by the merit of it, but onely by faith apprehending the fullness of merit, and that found onely in Christ. The next thing we haue to mark, is to be gathered from the word( reconcile) that word gives to consider of a foregoing enmity and disagreement, There is enmity and disagreement between God and us, till we be reconciled unto him. for reconciliation is ever( as we know) of parties at difference in regard of offence. So then hence wee are taught; that before we are reconciled to God by Christ there is enmity and disagreement between God and us, he is an enemy unto us and we are enemies to him; the Scripture is plentiful in the proof of this, we need go no further then the verse following, Col. 1.21. you which were in times past strangers and enemies, in time before your reconciliation with God, there was enmity between God and you. Let the use of this be, We are to labour for speedy reconciliation with God. to teach us to labour for timely and speedy reconciliation with God by his son Iesus Christ, I mean, for actual reconciliation, for though such as belong to Gods election, are in Gods purpose, and materially by the death of Christ reconciled to God, yet that is not comfortable till it be known to us, we must labour for actual reconciliation with God by a justifying faith, and for assurance of it by the spirit of God to stir us up to this duty, consider this, is God our enemy? who then can be our friend; as the Apostle saith on the contrary, if God bee with us, who can be against us, Rom. 8.31. so if he bee against us, who can be for us, if God who should comfort us in time of trouble and distress be angry with us, then our trouble and distress is doubled vpon us, it is is both grievous and painful unto us, and it is mingled with bitterness of the curse, it is an accursed trouble; in a word, if God be offended with us, and wee not actually reconciled unto him, all the creatures are at enmity with us, all the judgements of God attend us, yea we are liable, not only to common miseries, but to strange and sudden judgements, as we see some unrepentant sinners suddenly overtaken by the hand of God many times in their greatest delights, even in the Sun-shine, sodom was destroyed, and so it may be with us for any thing we know; Gen. 19.23.24. therfore this exhortation is needful, that with speed we labour to be reconciled to God, it was not for nothing that the Apostle did so earnestly enforce it. Now we then, as Ambassadors for Christ, we pray you, yea God by us, and Christ himself doth entreat you, 2 Cor. 5.20. that you would not contemn his grace, cast off his merits, and lightly regard his death, wee pray you in Christs stead, that ye be reconciled to God. I doubt not vpon due consideration of this truth, every one will confess it a thing needful to bee reconciled to God, yet there bee many things to hinder the practise of this so necessary a duty, and one great hindrance of it, I will discover, and that is the want of feeling our own misery in which wee are by nature, Note. many bless themselves in their natural state, and feel no want of the blood of Christ for reconciliation with God, they feel not themselves disjoined from God, both in regard of holinesse and happiness, and that there is in their whole man, both body and soul, an horrible confusion, their understanding full of palpable darkness, their will perverse, abhorring that is good, their affections raging and inordinate, and if they should die in that state, that they should enter into that unspeakable misery, that hath no end but shall continue for ever in hell, this many feel not, and so never seek after reconciliation with God, and to bee free from this misery, wee must therefore look into the word of God, that discovers our misery, and labour to haue a lively sense and feeling of it, The first step to blessedness. for that is the first step to blessedness, to know and feel our own misery,& know for a truth, that we can never with true comfort apply the sweet promises of the gospel touching remission of sins, till wee haue a true feeling of our own misery, it is the order Christ himself hath taught to bee held in our coming to him with hope of comfort. Mat. 11.28. Come to me you that labour, you that feel your sins and are pressed with the weight and burden of them, and you shall find ease, none but you. We are further to mark that the Apostle saith, it pleased the Father to reconcile all things unto himself, every sin is against God. hence wee may gather, that every sin is against God, every sin reacheth up to heaven, and is an offence against God himself, reconciliation here spoken of being an agreement between God and sinful man, it must needs be that every sin is against God to whom reconciliation is made, we red Psal. 51.4. that david in the confession of of his adultery doth avouch it with repetition& doubling against thee, against thee onely haue I sinned, and the Lord himself saith, Gen. 20.6. that he kept Abimelech from adultery, and in that from sinning against himself, I kept thee that thou shouldst not sin, not against Abraham, but against me. Reasons of this are these, every sin is a transgression of Gods Law, 1. joh. 3.4. and so offensive to the Law giver God himself. Ob. The Law hath two Tables, objection. 1. joh. 3.4. the first concerning love to God, and the second concerning love to man, therefore it may seem the breach and transgression of the commandements of the first Table, is onely against God. The breach and transgression of any commandement of the first table is directly and immediately against God, but not onely the breach and transgression of a commandement of the second table, as it is a transgression is also against God, for every evil word spoken or dead done against man hath a double relation, either to God as a transgression of his Law, or to man in the hurt arising by it unto man, as a transgression, it is a sin, and so against God, and there is such an agreement and combination between the two tables that as the first is fulfilled in the second, for by duties of love to our brethren we testify our love to God, so the transgression of the second, doth redound to the first, and so is also against God. Secondly, every sin is against him that hath absolute and full power to remit it, joh 43.25. Mat. 9.5, and that is onely God, by the testimony of the Scribes, and therefore every sin is against God. If any oppose against this, that in the petition, forgive us our debts, as we forgive our debters? The Answer is, we do remit the trespasses of our brethren, not as they are properly sins and transgressions, for so the remission of them belongs only to the Lord, and no man is able to do it, but as they bring detriment and hurt to man, either in body or goods or good name, so man may remit without impeachment or derogation to Gods glory, a man doth remit a trespass, when he doth forgive the hurt arising from thence to himself, together with all conceived anger and malice, but the remission of any trespass as it is a sin properly and onely belongs to God, it is therefore a true conclusion, that every sin though it bee an evil against man, is not so much against the person of the man vpon earth, as against the majesty of God in heaven. This truth meets with that erroneous mincing and extenuating distinction of sin, made by the Papists, Confutation of a Popish distinction. that some sins are venial, and some mortal; yea, venial of their own nature, even such as are onely besides and not against the Law of God, and may stand with true iustice and deserve not eternal death, but are taken away by some temporary punishment, this extenuation of sin cannot stand with the doctrine now delivered, for if every sin be against God who is infinite in majesty and Glory, it must needs deserve infinite punishment, the greatness of every offence against any person in the common-wealth is ever measured and esteemed according to the dignity and quality of the person against whom it is committed, so sin being against God, the due deserved punishment of it, of necessity must be answerable to the offence of so high a majesty, there being ever a proportion between the lawgiver, the Law itself, and the punishment due to offenders, it is therefore to bee renounced as a shifting vain distinction invented by the Papists to obscure the great grace of God in the remission of sins; that some sins are of their own nature venial. For a second use; is it so that every sin reacheth to heaven; and is an offence against God; We are to take notice of the enormity and greatness of every sin. hence take we knowledge of the enormity and greatness of every sin, though it be a sin against the second table, though it be an evil word or deed against man, to the hurt of his body, goods or good name, yet wee must know it stayeth not at the man, but reacheth up to the Lord, and he it is that will be avenged of it, every man can take notice of the gross sins of the second Table, yea, many hold them the onely great sins( which indeed they are not) though they bee very foul. But if they wrong their brethren either secretly or in small matters, then they out of their blindness of mind think it is either no sin at all, or a trifling sin, if they can blind the eyes of men all is well, but know it whosoever thou art, though thou mayst deceive man and blear his eyes with a thousand devices, yet thy sin is against God, and thou canst not blind his eyes, no gifts, no bribes, no cunning, can stop or stay him, as he is God, he will haue vengeance for his part, 1. Sam. 2.25. saith old Ely, if one man sin against another, the judge as Mediator may moderate and order the matter, and by his authority cause him that hath done the wrong,( as it is a wrong to man) to make recompense and satisfaction, but as it is a sin against the Lord who will pled for him? surely, none but Iesus Christ the righteous. Come wee to the explanation of the Apostles general proposition in the words following ( And to set at peace) where we see a change of the phrase, Interpretation. and expressing of the special mean of reconciliation. To set at peace, is all one in substance with the former phrase, to reconcile, and so to be conceived( namely) to set at one to make of enemies friends; ( Through the blood)( that is) through his bloody death, it is a metonimicall speech, blood being put for the shedding of his blood, and it is added( of his blood) to signify the condition of his death, which was accursed, and to make a difference between that shedding of his blood, and the shedding of it at othertimes, as at the time of his circumcision, whipping, crowning with thorns, which were preparatives to the shedding of his blood on the cross, thus then the words are to be understood, and to set at one to make of enemies friends, through his death, and that his bloody and accursed death on the cross. The first thing wee haue hence to mark is general,( namely) this, Reconciliation between God and his chosen, is made only by the bloody death of Christ. Heb. 7.26. that reconciliation and peace made between God and his Elect, by taking away sin is onely by the bloody death of Christ, by Christ his sacrifice on the cross, the Apostle here sets it down as the proper fruit and effect of Christ his death, and wee find it not in any place of Scripture ascribed to any other thing, but onely to the death of Christ, and for this wee haue many pregnant places, now in the end of the world, hath he appeared once to put away sin, by the sacrifice of himself, Heb. 10.14. with one offering hath he consecrated for ever them that are sanctified; our saviour saith, consummatum est, it is finished, John. 19.30. hereby signifying the consummation& perfection of his cross. The point being clear it serves for the use of it, to confute the Papists Confutation of the Papists touching their real and external sacrifice, which they hold to bee in the Sacrament of the supper even the very body and blood of Christ under the forms of bread and wine, offered up to God the Father as a propitiatory sacrifice for the quick and dead, that is their doctrine, now these two things cannot stand together, that reconciliation and peace was made by the death of Christ between God and his chosen,& that there is another propitiatory sacrifice in the Sacrament, and that wee may yet further see the error of the Papists and be better settled in the truth taught by our Church grounded on the word of God, consider wee but this one reason, Christ his sacrifice once offered vpon the cross, is a most perfect and full satisfaction for the sins of Gods Elect and is of infinite end eternal virtue and efficacy, and therefore other real sacrifices are needless and superfluous. The learned amongst the Papists reply, that the sacrifice of the cross is( indeed) of infinite and eternal virtue to satisfy and sanctify, but yet say they there must bee other sacrifices to represent and apply the virtue and fruit of that sacrifice unto vs. There is no more reason why Christ should again be sacrificed, that his own perfect oblation once offered upon the cross, might be applied unto us, then there is that he should be again incarnate, that the fruit of his incarnation might be applied unto us, for they can show no dissimilitude between these things. They reply further by way of distinction, that whereas the holy Ghost saith, wee are sanctified by that oblation of Christ his body once offered upon the cross, he speaks of the bloody sacrifice which was sufficient once to be done: but besides that, there is an unbloody sacrifice, whereby Christ is offered under the forms of bread and wine in the Sacrament, and that is but an iteration of the former, whereby the fruit and effect of the former is applied unto vs. This distinction is flat contrary to the plain text of the Apostle, Hebr: 10.11.12. for if Christ should bee often sacrificed, after what manner soever it skilles not, then the difference would not hold which the holy ghost makes between the sacrifices of the Law, and the sacrifice of Christ for thus stands the opposition. The sacrifices of the law were often to be offered, but the sacrifice of Christ only once. The Priests of the law had many iteratiue& commemorative sacrifices of Christ his death, therefore we haue not so now: this is the opposition of the holy ghost, and this falls to the ground, if there be any iteration of Christ his sacrifice; again, the distinction is absurd and foolish, that Christ should offer himself upon the cross after a bloody manner, and in the Sacrament after an unbloody manner, for the sacrifice and offering of Christ& his death and suffering, which cannot be without effusion of blood, are made by the holy ghost all one, Christ cannot be offered without dying and suffering, Heb: 9.25.27. therfore this distinction was never known to the holy ghost, neither hath it any footing in the word: it remaines a truth, that Christ his sacrifice once offered vpon the cross, is most absolute, and of infinite merit and virtue to reconcile us unto God, and therefore other real sacrifices whether representative( as they call them) or unbloody whatsoever, are needless and vain, and there is not in the Sacrament of the Supper, any real external propitiatory sacrifice, as the Papists grossly hold and teach. The next thing wee haue to mark is this, in that the Apostle makes the special means of reconciliation between God and his chosen by taking away of their their sins, both the guilt and punishment to be the death and passion of Christ, that it pleased the Father to reconcile, &c. Wee may hence conclude, that our justification in the sight of God, is not onely by the death of Christ: Our justification in the sight of God, is not only by the death of Christ. the thing by which we are justified in the sight of God, is not the passion of Christ alone, though that is one special thing by which we are justified; for by that, as many as truly beleeue in Christ, haue onely remission of their sins, which is but one part of our justification in the sight of God; in common reason wee know that reconciliation amongst men is made, when the party offending hath satisfied the party offended, either by himself or some other, for the offence, be it really, or in words onely, reconciliation properly goes no further; the party offending, doth not by satisfaction for the offence deserve further favour, unless there be something else over and beside that satisfaction; so is it in this case, the chosen of God being the parties offending; God being the party offended by their sin,& satisfaction being made to his iustice by the death of Christ, that death alone considered, doth not procure any more than remission of their sins,& deliverance from al punishment: it doth not also purchase a right to life everlasting, and so our justification in the sight of God, is not by the death of Christ alone, but also by the obedience of his life, Some hold that our justification in the sight of God, is only by the death of Christ. Reas ns confirming the truth of the Doctrine. our complete and full justification in the sight of God is by the obedience of Christ as well active as passive; it is held by some, that our justification in the sight of God is onely by the death of Christ, and that the passion, is the onely thing by which we are justified in Gods sight. I will therefore labour first to strengthen the truth now delivered, by some reasons out of the word of god,& then answer such things as are commonly objected against it. First therefore consider we this reason: Christ is not onely the price of redemption, but the end and perfection of the Law: to what purpose? for righteousness unto every one that believeth, they are the very words of the Apostle, romans 10.4. Christ perfectly fulfilled the Law for righteousness unto every one that believeth. Therefore every true believer is justified in Gods sight, not onely by his death and passion, but by his righteousness imputed. Secondly, we find these two things, righteousness, and redemption, to be several and distinct benefits bestowed on true believers, but ye are of him in Christ Iesus, who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption. Therefore by the death of Christ, 1 Cor. 1.30. the price of redemption, we haue only deliverance from sin and deserved death, and not the gift of righteousness, to life eternal, they are distinct benefits. Thirdly, whole Christ is given unto us with all his benefits, for he was incarnate, and born not for himself, but for us, Isay 9.6. unto us a child is born, and unto us a son is given, that he might bestow himself wholly on us as a mediator, and all the works of mediation, as( namely) his holy incarnation, his fulfilling of the Law, and his suffering for sin, therfore we by faith are made partakers of the righteousness of Christ, as well as of the merit of his death: if it were not so, then it would follow that half Christ, Christ onely suffering, and not working, were given unto vs. Fourthly, the Apostle saith, romans 5.19. As by one mans disobedience many were made sinners, so by one mans obedience many shall bee made righteous; where he compares Adam and Christ together, that as many as were made sinners by Adams sin imputed unto them, so many are made righteous by the obedience of Christ imputed. If any except against this, and say, the Apostle there means Christ his obedience in submitting himself willingly to the death, in which it was his Fathers will, he should suffer for his chosen. I answer, that the Apostle speaks not only of Christ his obedience to death, but generally of his whole course of righteousness both in his life and death, and that is evident in that he calls it the gift of righteousness, vers. 17. an● the reigning of grace by righteousness through Iesus Christ, vers. 21. These reasons do plainly evince this truth, that true believers are justified in the sight of God, not only by Christ his death, but also by his active obedience,& his perfect fulfilling of the law for them being imputed unto them. Now against this it is commonly objected, that Christ fulfilled the Law for himself, and therefore his death alone, is that by which we are justified in the sight of God. Christ as man fulfilled the Law for himself, that he might be an holy high priest in both natures, but as mediator God and man, he did not, neither was bound to fulfil it for himself, for in that his flesh was personally united to his Godhead, it was in itself fully sanctified, and from his very conception in the womb of his mother, most worthy to be blessed with eternal life, and had right to eternal life, as the flesh of the son of God, but yet Christ of his own accord became subject and fulfilled the law for vs. It is said again, wee red that by the blood of Iesus we haue entrance, wee haue ius ingrediendi in Sancta, Hebr. 10.19. nempe coelum,( that is) right to eternal life by the blood of Christ, Rom. 5.9. we are justified by his blood, and we shall bee saved from wrath by him. There is such nearness and affinity between the passion of Christ and his active obedience, that the one may not bee severed from the other. For Christ in suffering obeied, and in obeying suffered. When therefore the holy Ghost saith, that by the blood of Christ we are justified, wee are to understand it as a figurative speech, where one part of the obedience of Christ is set down for the whole. Thus we find justification ascribed to the resurrection of Christ Rom. 4.25. which indeed doth only justify by way of testimony and application, and not by satisfaction, as doth the obedience of his life and death. Some do further object on this manner, say they, such as truly beleeue in Christ are freed by Christ from the guiltiness and punishment of their sins, and are in& through him adopted to be the children of God,& by their adoption haue right and title to heaven, yea they are coheirs with Christ, Rom. 8.17. and therefore are justified only by Christ his death and passive obedience. To this I answer, that justification hath ever adoption annexed unto it, and such as are justified by Christ, are also adopted, and haue received power to be actually accounted the children of God by Christ, but we must know that our adoption comes from the obedience of the son of God made man,& from his voluntary subiection to the Law,& his fulfilling of it, the text is plain, Galat. 4.4.5. God sent forth his son made of a woman and made under the Law, not born but made, that he might redeem them which were under the Law, that wee might receive the adoption of the sons. The obedience of the son of God made man, and made under the Law, is that which freeth true believers from under the law, and gives them adoption of sons. Christ as the natural son of God, is heir of his Fathers kingdom: true believers as the adopted sons become partakers of the same inheritance. Christ his mediation performs to them the grace of adoption, and his mediation is his holy incarnation, his fulfilling of the Law, and his suffering for sin, and therefore still it remaines a truth, that we are justified in Gods sight, not by the death of Christ alone, but also by his active obedience. Rom. 4.5. object. Some object that faith is accounted or imputed for righteousness, and no other righteousness required to our justification in Gods sight, but faith, and therfore the righteousness of Christ is not imputed unto us, to our justification. I answer, nothing indeed is required on the true believers part but faith, nothing else on his part is necessary to his justification in Gods sight by the covenant of grace but Faith, yet that Faith must be considered together with the object of it ( namely) that which it takes hold of, and that is the righteousness of God, as the Apostle calls it, 2. Cor, 5.21. and that is the perfect righteousness of Christ; which hath all the power and merit of it from his godhead, and is therefore called the righteousness of God, Phil. 3.9. and so is Faith counted for righteousness, because it takes hold on that which is our righteousness in the sight of God, even the perfect righteousness of Christ: other objections there be but these are the chief, and these being answered let us hold it as a truth grounded on the word of God, We are to hold the truth of the doctrine delivered. that our justification in the sight of God is not onely by the death and passion of Christ, but also by his perfect active obedience imputed unto us, before we come to the last words of this verse observe one thing further, the Apostle saith not through the wood of his cross, but through the blood of his cross, power to reconcile, pacify, satisfy and sanctify, is not given to the wood of the cross, but to Christ his painful suffering on the cross. Popish superstition touching the wooden cross of Christ, discovered to bee most gross. The papists ascribe much to the wooden material cross of Christ, that it being the instrument of redemption and the Altar on which Christ was offered, it is sanctified and truly called holy cross, whereas indeed the Scripture never calls it holy but rather cursed for the Apostle proves that Christ became accursed for us in that he suffered on the cross, and that by testimony taken out of the old testament, it is written, cursed is every one that hangeth on three: yet the Papists will needs force holinesse vpon the wooden cross, Gal. 3.13. yea they put confidence in it, and pray unto it, holy cross save us: thus grossly superstitious are they, it is sufficient to haue name this among such as renounce and abhor such popish gross and carnal superstition. Come we to the last words ( both the things in earth, and the things in heaven) these words are a distinction of things reconciled to God, by things in earth we are to understand onely the chosen of God living in the world: Interpretation. 1. Tim. 5.21. object. by things in heaven, the holy and elect Angels as they are called. Haue the elect Angells who never sinned need of Christ a mediator? this seems contrary to all show of truth, for reconciliation is a setting at one, by taking away sin. Angells had need of Christ a mediator, not of redemption from sin, for so Christ is onely the mediator between God and man, but of conservation in goodness and grace, 1. Tim. 2.5. that they might by the grace of Christ be confirmed and set out of danger of defection and falling from God, and that they might again be knit together with the elect under one and the same head Christ Iesus, as the Apostle saith, Eph. 1.10. that he might gather together in one all things, both which are in heaven, and which are in earth in Christ. In these respects the holy Angels had need of a mediator. Now that which we haue hence to mark, is this, that it pleased the Lord together with the reconciliation of his chosen to himself, to work the confirmation of his elect Angels in grace& goodness, knitting them inseparably to himself, he would not perfect the blessedness of his holy Angels, without the blessedness of his chosen amongst men: Gods chosen children are right dear to the Lord. he might haue confirmed them long before, but he would not, it was not his pleasure to give them that blessing, till Iesus Christ the mediator came and joined them with man. here then we are taught to see& consider the infinite and unspeakable love of God to his chosen, that his chosen children are right deere to the Lord, Heb. 11.39.40 and of exceeding great price with the Lord. We shall find it the argument of the holy Ghost himself, to prove that the Lord had a fatherly, provident, and special regard of his church under the new Testament, that the Saints that suffered in time of the old Testament got not the thing promised, because God had respect to us: God providing that they without us should not be perfected. Where the argument stands thus; That the Lord had a fatherly care over us, because they were not made perfect without us, and so it doth plainly manifest and evince the Lords wonderful love, and his gracious regard of his chosen, that he would not give his holy Angels their full blessing of their confirmation in grace, without the blessing of the reconciliation of his chosen, and that this love of the Lord towards his chosen, may bee yet more clear unto us, consider that the chosen children of God, are so esteemed of the Lord, that for their sakes he doth many times extend his bounty, and bestow temporary benefits vpon the wicked, if ten of them had been found in sodom, the whole city had been spared for their sakes. The world doth hate, malice, Gen. 18. mock and contemn the godly, making more account of one profane Esau, than of twenty true hearted Iacobs, but the Lord whose love is life itself, more esteemeth one jacob, one faithful seruant of his, then ten thousand worldlings; yea ten of them shall stand before him to turn him from anger to mercy, when he will not vouchsafe to respect ten thousand such as the world honoureth for men and women of great account. Oh then let us ever seek and sue to bee within compass of the Lords love, rather than the worlds liking, We are to seek and sue to be within compass of Gods love. and say with the Prophet david, psalm 4.6. Many say who will show us any good? but Lord, lift up the light of thy countenance vpon vs. again, are the chosen of God of such high esteem and price with the lord, that without them he would not perfect the blessed estate of his holy Angels, and by them and for them he extends his goodness to the wicked? Such as fear God, bring much good to the place where they live. Then let us haue our eyes opened to behold whether good or evil do come to a land, to a city, or to an house by such as fear God, for the sake of ten such, the Sodomites had escaped the fearful plague of fire and brimstone, and for Noahs sake, was Cham preserved. Paul had all the souls given him that were in the same ship, Act. 27.24. are these then the hurts of a place, and must bee rooted out, or else we shall not bee well. Oh then learn to see their price with God, and the profit and good that come● even to the wicked, by such men and women as fear the Lord, learn to esteem of them as we ought; let us not be like the Gadarenes Mar. 5. to prefer our sin before Christ, and wish any one fearing God to be gone, rather then part with a trifling profit, learn I say, to think on the price with God, and profit to men, of such as fear the Lord. Ver. 21.22. VER. 21. And you which were in times past strangers and enemies, because your mindes were set in evil works, hath he now also reconciled. 22. In the body of his flesh through death, to make you holy and vnblameable, and without fault in his sight. In these words the Apostle applies that which he hath generally said of reconciliation in ver. 20. to the Colossians in special, affirming that they in particular, were reconciled to God by the death of Christ, that is the proposition laid down in these two verses. Now this proposition is amplified by a description of the Colossians, what they were before their reconciliation,( namely) strangers and enemies, and you which were in times past strangers& enemies: together with the proper seat and subject of that enmity( namely) their minds, and that not in the essence and substance of their mindes, but in the quality of them, that their mindes were set in evil works ill affencted. The second amplification of the proposition is in the verse 22. from the end of their reconciliation in these words, to make you holy and vnblameable, and that before him, in his own sight, these are the general parts of these two verses. I will first stand on that part of the Apostles proposition that is laid down in the vers. 21. together with the description of the Colossians, before their calling and conversion: you which were strangers, Interpretation. that word is metaphoricall, and is put to signify a spiritual separation and alienation from God. That the Colossians before their conversion, were as strangers unto God, in respect of spiritual communion, that they had as it were nothing to do with God, nor he with them, in regard of any spiritual blessing and comfort promised to his children, so doth the Apostle express it in the state of the Ephesians, cap. 2.12. that they were aliens from the common wealth of Israel, and were strangers from the covenants of promise, and had no hope, and were without God in the world; and makes it further clear by opposition, ver. 19. that to be strangers is to haue no fellowship with him, either public or private, enemies, that is, such as did hate God, and were hated of God for sin. How can it be that any should hate God the chief good yea, goodness itself? The wicked hate God, not simply as he is God, and the chief good, but as he is a judge and a severe punisher of sin, and as the guilty malefactor doth hate the judge, not as he is a man, good, liberal, &c. but as he is a just sentencer of his evil deeds,( saith he) there is, God the Father, ( reconciled) that is, actually and effectually, by communicating unto you the virtue of the death of his Son. Thus then the words are to bee conceived: And even you Colossians, who in times past were estranged from God, in regard of spiritual communion, yea, were such as hated God, and were hated of God, hath God the Father now actually and effectually reconciled. The first thing that wee haue here to mark, is, that the Apostle doth not content himself to deliver the general doctrine of reconciliation between God and his chosen, but he doth in particular apply it to the Colossians, and saith, even you hath he reconciled. general doctrines must be applied particularly. 1. Tim. 4.2. Hence wee may gather, that general doctrines taught out of the word, must bee particularly applied to the hearers for their comfort or reproof, or to profitable use for their edification, we find it the Apostles charge to timothy, not onely in general to preach the word, to open and publish the secrets of the gospel, but to bee instant in improouing, rebuking and exhorting, with all long suffering and doctrine, Tit. 2.15. these things speak, and not onely so, but exhort and rebuk with all authority; the reason& ground of this is twofold. First, because the Lord hath ordained the preaching of his word, not onely for the edification of the understanding, and for the information of the iudgement and bettering in knowledge: but for the reformation of the heart and life, that the heart also may be stirred up to a love of God and an hatred of evil,& that especially, because in all divine and holy exercises, the heart and affections, both by natural corruption and Satans suggestion are most wayward and unruly; it is an easy matter to bring the body, and not so hard to attend& to conceive the doctrine delivered, but to bring into captivity every thought to the obedience of Christ, as the Apostle speaks, 2. Cor. 10.5. that is a matter of great hardness and difficulty, and therfore the truth must not onely be taught in general, but it must also be applied in particular, that the power of it may be felt to a thorough reformation. again, some of the hearers of the word are in their natural blindness and hardness, some are possessed with a spirit of slumber fast asleep in their carnal security, others shrowded themselves under hypocrisy, and therefore they must be dealt withall, no● onely with plains and evidence of truth, but with powerful application of that truth, and earnest importunity; that the ignorant may be informed, the senseless and secure may be roused, and the hypocritical made to see their sin. Is it so that general doctrine must be particularly applied to some profitable use, surely, Hearers of the word must suffer instruction and reproof as just occasion is offered to the teacher. then the hearers must suffer both teaching, instruction, and also reprehension, and correction as occasion is offered to the teacher, they must not start aside when the word is opened and applied to their just reproof, shew●ing them their sins, or threaning judgements against them for their sins, men must hear with willingness and patience the word of just reproof and not quarrel with the affection of the speaker, when they are justly taxed for their sins. If they do, it is not onely an argument of a spiritual frenzy, but of Gods judgements imminent and ready to fall vpon them when they cannot abide to be touched, but will haue Preachers speak pleasing and flattering things unto them, this iniquity, saith the Prophet Isaiah. 30.13.14. shall be unto them, as a breach that falleth, both suddenly and remediless, without all hope of recovery, like the breaking of a potters pot, which is broken without pity, and in the breaking thereof is not found a sheared to take fire out of the hearts, or to take water out of the pit. And consider wee, Note. that the word truly taught and applied never returns empty, for if it work not godly sorrow and amendment, certainly, it works, hardness and impenitency. It is either the savour of life to life, or the savour of death to death, and remember withall what Salomon hath said, proverb. 28.9. that he that turneth away his ear from hearing the Lawe, even his prayer shall bee abominable. he that refuseth to hear God speaking in his accusing, condemning and threatening Law, the Lord in iustice will turn away his ear from his prayer, and his prayer doth incense the Lord to wrath against him. The Minister of God may apply the promises of the gospel to particular believers. learn wee then to submit ourselves to bee taught the truth, and to be rebuked for any thing that is a miss in vs. Secondly is it so, that the word must not onely bee generally taught, but particularly applied, surely, then the minister of God may lay the indefinite promise of the gospel to the heart of every particular man for his comfort, and assure him that he believing them, he shall be saved. Yea but saith the Papist every man is a liar,& may both deceive, and be deceived,& the minister telling may err, how doth either the minister know that the man to whom he speaks is of the number of the elect? or how can the man be certain that the minister mistakes not, when he doth assure him of his salvation. See how these enemies of the grace of God and of the word of his grace would famed shift off the plain evidence of the word, to hold the people in suspense and doubt of their salvation. It is not to the purpose, whether the minister know that the man to whom he speaks be in the number of the elect, the minister doth not, neither is he to assure any man of his salvation, but vpon condition of believing, he doth onely apply the general promises of the word to every man particularly vpon condition of believing. After this manner, the gospel saith, whosoever believes shall be saved, the application of the minister is this, therefore beleeue thou John or Thomas and thou shalt be saved, and this is in effect, as if Christ himself should say unto him, beleeue thou, and thou shalt be saved: for to his ministers he hath committed the word of reconciliation: 2. Corin. 5.19. and so any man finding true faith in himself,( as he may find it vpon due examination as the Apostle hath made clear 2. Cor. 13.5. prove yourselves whether ye are in the faith. Examine yourselves: know ye not your own selves, how that Iesus Christ is in you, except ye be reprobates?) he may bee assured of his own salvation. The next thing wee haue to mark is this, the Apostle saith the Colossians were in times past strangers and enemies but now they were reconciled from this difference of times we may conclude that there is an intercourse& successive change not onely in things natural, Men may be changed in respect of their sp r●tuall condition. but also in things spiritual and supernatural, men may he changed in respect of their spiritual condition, and of children of wrath by nature, they may bee made the sons of God, and heires of life and salvation, a point plainly taught by Gods effectual vocation and calling of men out of the kingdom of darkness into the liberty of Gods children and not onely clear from this text but by many other places of Scripture Rom. 6.11. ye haue been seruants of sin, but ye haue obeyed from the heart unto the form of the doctrine whereunto ye were delivered, Ephes. 5.8. ye were once darkness, but now are light in the Lord. If any man be truly called out of the state of nature into the state of grace, he can vpon his own experience justify this truth, that the spiritual condition of men may in time be changed, and the ground of this is, Gods eternal purpose of saving some for whom he hath before al times appointed to life and salvation, them he will in time call& bring home to himself Rom. 8, 30. whom he predestinate them also he called, and whom he called them also he justified, and whom he justified, them also he glorified. Other sheep I haue, which are not of this fold, them also must I bring saith our saviour John. 10.16. This being so that the Lord in time will bring home his wandring sheep into his sheepfold, and draw them that are far off near to himself, We must take heed of untimely censure and rash condeming such as are yet uncalled and vnconuerted. it serves to reprove the preposterous and rash iudgement of some who are so bold as to step up into Gods chair, and to give their deffinitiue sentence of some wicked& ungodly men& to pronounce them ●eprobates and utterly cast away, we must take heed of this boldness, and know that we are not to despair of the final state of any wicked man, unless his sin bee against the holy Ghost( which we can hardly know and discern) for the Lord can and will in his appointed time call him home if he belong to his election. Paul his example may be in stead of many, how was he estranged from God? and how far was he carried in fury and blood thirsty cruelty against the Church of God Acts 9.1. it is said, he breathed out threatenings: and his own confession is, Gal. 1.13. that he persecuted the Church of God extremely, and wasted it yet afterward it pleased God to call and convert him, and of a violent bloody persecutor to make him an excellent and famous preacher, in this example the Lord hath taught us to expect with patience the conversion of rebellious sinners, knowing this, that God can call and convert when he will, and whom he will, he calls labourers into his vineyard, some at one hour, and some at another, Mat. 20. it is therefore S. Pauls lesson to Timothy, 2. Tim. 2●. 25. and it must be ours, that wee suffer evil men patiently, that are curable, in whom there is any hope proueing if God at any time will call them to repentance, and God can and will in his good time bring home his chosen, be they never so far strayed from him, therefore take heed of untimely censure and rash condemning any man yet uncalled and vnconuerted. Now in that the Apostle saith that the Lord had now actually reconciled the Colossians being sometimes mere strangers and enemies, wee may further gather, that Gods elect, Gods elect in regard of election are beeloued of God being yet uncalled. though for the present they be uncalled, yet even then in regard of election they are within the compass of Gods love. For why? the Lord will in time call them, and actually reconcile them to himself as he did the Colossians and that doth plainly prove his precedent and foregoing love towards them, that he loved them before their effectual calling, even when they were strangers and enemies: yea the Lord embracing his chosen in Christ 〈◇〉 the Apostle saith, Eph. 1.4. before the foundation of the wo●de though they make defection, and be estranged from him, yet he changeth not vpon them, he onely hates their sin but still loues them. Hence it is that the Apostle saith, that God sets out his love, Rom. 5.8. makes his love towards his elect known, yea he makes it known both to them and to all the world, that he loved them even, while they were yet sinners, in that he gave his son Christ to die for them, and S. joh. 1. epist. 4.9. saith. In this appeared the love of God towards us, because God sent his only begotten son into the world, that we might live through him, his love was toward his chosen before, and in this was it manifested, that he sent his only begotten son into the world,& even then when we loved not him but were yet in our sins he loved vs. The reason and ground of this is from the immutability of God, with whom is no variableness, neither shadowing by turning, and his love is essential and of the same nature with himself, james 1.17. and therfore these whom he hath loved from all eternity and in lou● elected and appointed to life and salvation, them he doth embrace in his love for ever. It is not their enmity towards him that can make him turn away his love from them in regard of election, and thus the Apostle reasoneth, Rom. 11.28. that the Iewes as concerning the gospel were enemies, but as touching the election, they are beloved for their Fathers sakes, for saith he ver. 29. the gifts and calling of God are without repentance. The Lords love either in gifts or calling is unchangeable. But will some say, are the elect of God as yet uncalled, Ob. and as yet strangers and enemies within the compass of Gods love, then it seems their persons and works are pleasing unto God before their conversion, and that is agreeable to popish doctrine▪ that is a thing they much contend for and stand vpon. For answer to this wee must learn to mark a different degree of the Lords love extended towards his chosen, in itself it admits neither more nonlesse, but as it is reached out towards Gods chosen, there bee indifferent degrees of it for they are loved of the Lord before their calling as the elect of God onely known to him so to be, Note. and in time to bee called with that degree of love that is proper to the elect uncalled, but when they are called and justified, then they are loved with a further degree of his love even to an actual acceptation of their persons and good works as pleasing unto him in Christ, they being engrafted into Christ their persons and good works are actually accepted as pleasing to God in and through Christ, and so it remaines a truth that the chosen of God yet uncalled in regard of election are loved of God though not with that degree of his love, it pleaseth him to vouchsafe to them that are actually called. This may be to every one that hath had testimony of Gods special love towards himself a ground of exceeding great comfort? for why? is it so that Gods chosen are loved of God from all eternity, A ground of great comfort to such as haue testimony of Gods special love towards them are men when they are uncalled within the compass of that love of the Lord? then whosoever hath had a true taste and testimony of Gods love towards him, may bee comforted with full assurance that that love shall continue for ever, doth the Lord still love those whom he hath elected though they be as yet estranged from him and do not know his love and will he in time make known that love of his to them in their reconciliation to himself? And will his love then ever fail those to whom it hath been manifested and testified in special manner? it is not possible, though the lord for the present may seem to hid his face from thee, yet if ever thou hast had any pledge of his special love towards thyself, comfort thyself, thou mayst be assured his love will never forsake thee, his love is eternal and never changeth, and vpon former experience of it, thou mayst reason thus for thy comfort, the Lord hath formerly testified his love towards me, therefore he will still continue to love me, he will be good unto me, because he hath been good, and add one testimony of his love and mercy to another to his first, a second, to the second a third, and so ever one mercy to another and one measure of love to an other, this david knew well, and therefore he entreated the Lord to bee good unto him, because he had been good Psalm. 4.1. thou hast set me at liberty when I was in distress, and therefore still haue pitty vpon me, Psal. 4.1. and this was the ground of Dauids comfort, and this may stablish thy heart also with comfort, if ever thou hast tasted the sweetness of the Lords special love thou mayst with cheerful heart say. O Lord bee good unto me not because I haue been a good seruant of thine, but because thou hast been a good God of mine. If thine obedience were to be the argument why the Lord should bee good unto thee then( though thou beest a faithful seruant of God) yet doubtless in conscience of thine own sin, thine heart would fail thee, but the argument is to bee the Lords former goodness and love expressed towards thee, and this is a sure argument that will never deceive thee, the Lord hath been good, therefore he will still and ever be good, thou hast had experience of his love, therefore build vpon it, his love shall never fail thee, let us meditate and think vpon this ground of comfort, in time of need wee shall find much sweetness in it. The next thing wee haue to mark as a ground of further instruction is this, A stranger to God is an enemy to God. the Apostle doth couple and conjoin these two together strangers and enemies, hence wee are taught that a stranger to God is an enemy to God they ever go together, it is not betwixt God and man as betwixt man and man, one man may be a stranger to another, yet not an enemy, but if thou be a stranger to God, Mat. 12.30. thou art an enemy to God. Christ himself hath taught the truth of this, he that is not with me is against me, ye he makes it a reciprocal proposition, and true back again, for saith he, mark 9.40. he that is not against us is on our part: whence we may easily conceive the reason of it why a stranger to God is an enemy to God, because by the testimony of our saviour there is no medium between them, no middle condition between a stranger to God and an enemy to God, he that hath not communion with God( which in dead) is to be a stranger unto him, he hath it with the devill, yea luke warm professors such as the holy Ghost saith are neither hot nor could revel. 3.15. which seem to hold a middle condition, in dead and truth rightly considerered in that they are lukewarm they haue fellowship with the devill, and so must needs, so far forth as they are lukewarm be enemies to God, and this ought to teach us to take heed how we be always estranged from the Lord. Some the holy Ghost hath noted out as great strangers to the Lord, and such as are gone far away from him as riotous persons, We must take heed we be not any way estranged from God. Luk. 15.13. drunkards and such like, these( without question) are at open defiance with the Lord, their behaviour shows it, they bend their tongue like bows as saith the Prophet ieremy 9.3. and shoot out their arrows, bitter and blasphemous words against God. Wee must not onely take heed of this that we become not such strangers as these who are at open war with the Lord, and can justly look for nothing, but that the Lord should deal with them as with his professed enemies, even come down in iudgement vpon them, hue them in pieces, and give them their portion with hypocrites, we must not onely take heed of this great strangeness and open hostility, but beware that thou turn not so much as thy foot from the Lord, keep thyself at home with him, frequent his house and come often to his table where thou mayst haue familiar communion with him, for as wee count him a stranger who seldom or never comes home unto vs. Note. So is he a stranger to the Lord who often absents himself from his house,& seldom or never comes to his table,& in that wilful staying himself from the house& table of the Lord he becomes an enemy to God, and takes up a banner against him, which is little thought on by many persons, who oft-times vpon no occasion absent themselves,& seldom, scarce once in a year or two come to the Lords table, if a man should ask such persons whether they love God or no, they would scorn the question, but if they make answer it would be readily this, O yes they love the Lord, they would be sorry else, but wilt thou understand o thou vain man whosoever thou art, if thou wilt understand and consider it aright, know thou art an enemy to God, whatsoever thou saist to the contrary, thou art a stranger unto him, thou hast not that familiar and comfortable fellowship with God, that his people haue in his house, and the Lord holds thee a stranger,& consequently an enemy unto him,& without repentance, will judge& plague thee as one of his enemies, think vpon it whosoever thou art that hast been careless in frequenting the house and table of the Lord;& remember the words of the holy Ghost himself, If any withdraw himself, Acts 10.38. my soul shall haue no pleasure in him. If any withdraw himself from the communion of Saints in the house of God, and so from communion with God himself, he withdraws himself from under the special providence of God, he is not under the special tuition of the Lord, but only under his long suffering. One thing more may hence be observed, we are to mark that the Apostle speaks not of the benefit of reconciliation alone, Together with Gods mercy towards us, we are ever to consider our own misery. but with it puts the Colossians in mind of their miserable estate, in which they stood before they were reconciled, the conclusion hence may be general( namely) this, that together with the mercy of God we are ever to consider our own misery; the Lords bounty in any good blessing bestowed on body or soul, should ever bring us to a consideration of our own formerwretchednes, that is a rule of excellent use, the practise of it will make us truly humble, and truly thankful to God for his mercy. If the rich man who hath come up of small beginnings, would but think of the Lords present bounty, It will make us truly humble, and truly thankful to Gods mercy. Gen. 32.10. together with his own former poverty, it would make him in all humility and thankfulness, to say with good jacob, I am not worthy of the least of all thy mercies, and all the truth which thou hast shewed unto thy seruant, for with my staff came I over this jordan, and now haue I gotten two bands. and if with the blessing of our apparel, wee did but consider our own shane and sin vpon which apparel was given( for it came in vpon the fall) it would pull down the pride of many in the world; here is a rule of direction for thee in respect of apparel. Note. Some say you can give no special direction what manner of apparel we are to wear, and of what fashion our apparel ought to bee, how much lace, fringe, gold or silver; &c. wee are to put vpon our apparel. Indeed tis true, the Scripture doth not set down these particulars, but yet consider thou with thy apparel, thine own misery, shane and desert by sin, and that will roote out thy vain delight in thy apparel; remember thy apparel is a badge of sin and the desert of sin, and that will pull down thy pride, and make thee rather sigh than swell with pride, as many do in respect of their apparel. Come we to the seat and subject of that enmity that was in the Colossians towards God before their reconciliation,( namely) their minds,& those ill affencted in these words, ( because your minds were set in evil works) the Apostles word in the original, here translated ( minds) doth signify agitation or discourse of mind& reason, whereby one thing is inferred vpon another, as when the mind doth not simply apprehended, but deduce one thing vpon another, that deduction is properly called {αβγδ} discourse of mind& reason,& that is the Apostles word, Interpretation. whereby no doubt he would haue us to understand al the chief powers of the soul ( namely) reason, will and affections, for as sound and true friendship amongst men stands not only in consent of understanding, when men conceive the same things true or false, but in actual consent of will and affections,& their enmity stands in the difference& dissent of minds, will and affections, so is there enmity between God& men, when the minds, wils and affections of men are opposite and against the will and wisdom of God, therfore by the word ( minds) we are to understand, reason, will and affections ( were set) these words are not expressed, but yet they are implied, the Apostle speaking of the Colossians in their natural condition; for in saying ( their minds in evil works) he doth thereby give us to understand, that their minds had not in them only that original corruption, that is common to the regenerate& unregenerate,( even the most regenerate having original sin remaining in them) but that they had in thē actual sinfulness, as dullness in their mindes, ignorance, oblivion, peruersnes in their wills, frowardness in their affections, and that the powers of their souls were wholly bent unto sin, therfore the words may well be rendered as they are, because your minds were set on evil works,& the meaning of thē is briefly this, because your reason, will& affections, had in them actual sinfulness,& were wholly bent& set vpon sin. Now here first observe that the Apostle saith, Rom. 3.13.14 15.16.17.18. the Colossians were enemies to God, not because their bodies were defiled with sin, as that their throat was an open sepulchre as he speaks Rom. 3.13.14. their mouths full of cursing and bitterness, &c. though those things no( doubt) were common amongst them before their conversion, but because their mindes were set on evil works. Hence we may gather that the beginning, and as it were the head& fountain of all sin is the mind, All sin begins in the mind. the inward faculties of the soul are first defiled,& from thence flow filthy streams of all actual sins. It is a point taught by Christ himself Mat. 15.18. that evil things which proceed out of the mouth, come from the heart, for out of the hart saith he, come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: where wee see he makes the heart, understanding by that the inward powers of the soul, the root and beginning of all evil. Hence it is that the Apostle doth so often urge renovation of mind, as Rom. 12.2. Be changed by the renewing of your mind, Eph. 4.23. Bee renewed in the spirit of your mind. Let us cleanse ourselves from all filthiness of the flesh and spirit, 2. Cor. 7.1. and grow up unto full holinesse in the fear of God. And david prayed psalm 51.10. that the Lord would create a clean heart within him, and there is reason also to prove this, that the first and principal seat of sin is the mind and soul, because all activity and motion, good and bad is from the soul, the body is but the instrument of the soul. First, this serves to discover unto us the error of the Papists, Confutation of the Papists. who teach that the first motions of the mind disordered, even the evil lust and concupiscence of the heart without consent of will to accomplish evil, is no sin, this cannot stand with the truth now delivered, for if the mind and heart be first defiled, and from thence comes actual sin, it must needs be, that the first motions of the mind to evil, and the last of the heart, though it be without consent is sin, yea in the regenerate, and it may easily be proved, for even the having of an evil thought in the mind is repugnant and contrary to the Law of God, and a fruit of corruption it is, such as we should never haue had, if wee had stood in the state of innocency, and therefore nought, and a sin. Ob. Yea, but saith the Papists, we red, Iam. 1.15. that when lust hath conceived it bringeth forth sin: mark( saith he) concupiscence tempteth, and allureth by some evil motion, but that is no sin till it doth conceive( that is) obtain some liking of the will in giuing ear to it, and not expelling it. To this I answer, that the Apostle saith, not that concupiscence is no sin till it haue conceived, that is but their gloss which corrupt the text, but the Apostle makes a distinction between concupiscence and actual sin and saith, when it hath conceived it brings forth actual sin,( for sin brought forth is actual) and the Apostle speaks of the degrees by which actual sin is committed, as that at the first lust enticeth, then follows consent, and that consent breaks out into action, action finished brings forth death; and that is the meaning of the Apostle, and so it still remaines a truth, that the first motion of the mind, and last of the heart to evil with consent even of itself is sin, though not in that height and kind that outward actual sins are. Secondly, is it so that every actual sin is a stream issuing from the corrupt fountain within, namely, We are to keep our hearts with all diligence. the mind and inward faculties of the soul, then it behooves every one to follow the council of the wise man, Pro. 4.23 keep thy heart with all diligence for thereout cometh life. And in the first place, we are to look to the change and and renovation of our minds,& the purging of our hearts. It is to small purpose, for a man to cleanse his hand, his foot, his eyes, his tongue, &c. so long as his mind and heart remain polluted and unclean, there being a roote of bitterness in the heart and mind, it will ever bee sending forth bitter and unsavoury fruits; yea, the greater and more excellent natural gifts of mind, a man hath, as wit, capacity, Note. &c. the fitter instruments hath he for the committing of sin, if they bee not sanctified; and therefore above all we are to look to our hearts. And that we may so do, we must not onely see gross temptations, but labour to find out our inward corruptions, and the privy temptations of Satan laid against our mindes. The Apostle saith, 2. Cor. 2.11. wee must not bee ignorant of his enterprises, of his wil●ss and fetches, of his secret conveyance of sin into our souls. For example, when Satan cannot fasten vpon us either by violence or fraud to do wrong to our brethren in regard of their goods, yet even then wee must not bee secure, but stand vpon our guard, and spy out whether he doth not cast into our mindes, a secret liking of the goods of our neighbour, tickling and deluding our hearts, and causing them to wish, Oh would such an house, such a field, such a plate of ground, such a seruant, or the like were mine, for thus Satan will bee tempering with our hearts, and thus many times convey sin into them, when wee see it not, nor think not of it, Saint Paul himself thought not of the danger of this secret desire of heart, till he came to behold himself in the glass of the last commandement, Rom. 7.7. we must therfore labour to find out these privy temptations, and fortify, strengthen and guard our hearts against them, and repel them, and not suffer them to enter. Men that look not into their own hearts, and find not out the corruption of them, and watch not most narrowly over them, but onely abstain from outward gross sin( as most men if they come so far think all is well) the Lord many times deals with them proportionably, even in this life he lays his heavy hand vpon the inward soul, Rom. 1.28. and torments the mind when the body is neither sick nor sore, for it is just with the Lord, wherein we sin therein to punish vs. As the Heathen regarded not to know God, so the Lord in his just iudgement gave them unto a reprobate mind to do those things which are not convenient, as their sin was in their mindes, so his punishment seized and settled vpon their mindes. Let this stir us up to labour to search our own hearts, and to find out the privy assaults of Satan laid against them, and to arm ourselves against them. The next thing wee haue to mark, is that the Apostle saith, their mindes were set in evil works, or were in evil, their mindes were as it were hemmed in and enclosed with sin before their conversion. Hence wee are taught, that such are yet uncalled, and are not actually reconciled to God, Such as be yet uncalled and not actually reconciled to God, are in the greatest bondage that may be. they are in the greatest bondage that possibly can be, their mindes and all the inward powers of their souls are enthralled in the bondage of sin, which is the greatest bondage that can bee, for why? even a gally-slaue under the turk, though he bee in extreme hard servitude and bondage, yet his mind may bee at liberty, free from the chains of sin, but he that is uncalled,& yet in his natural state, his mind is fettered and chained with sin, so as he cannot think, will or affect any thing but sin, and this ought to bee considered, both to teach such as are called out of the state of their natural bondage into the liberty of the sons of God, to be thankful to God for his mercy, and to stir up others to hasten by all good means out of that miserable thraldom, thankfulness to God for deliverance out of that thraldom,& care to hasten out of it being in it. motives to that purpose. and that they may haue a true apprehension of their misery, and be stirred up to hasten of it: let them consider these few things. First, he that is in his natural state is a slave to God himself, and that is clear by his slavish fear, for he cannot fear God as a child of God. Secondly, he is a slave to good men, such as fear God, and in whom the graces of God appear, they haue and hold a kind of sovereignty over him, it is even as hell to him to be in their company. Thirdly, he is a slave to the world, and to the creatures in the world, as the covetous man to his gold, some to the stars, some to daies, as forsooth, this is a dismal day, and therefore they may not take in hand any business that day, some to the flying of a crow, the crossing of an an hare, and the like. Fourthly, he is a slave to himself, either to his body, as the glutton and drunkard, or to the passions of his soul, as lust, anger, envy; or to his conscience, and that in respect of accusation, testimony and torment, his conscience accusing for sin, maketh him think every thing else doth accuse him, as the birds and such like; his conscience giuing testimony to the truth, many times against himself, as Moses saith, their God is not as our God, Deut. 32.31. even our enemies being iudges, his conscience tormenting him, so as many times it makes him his own butcher. These things well considered they are able to move any man, and will indeed move him that belongs to God to look about him, and if he find himself in his natural state, to hasten out of it,& that we deceive not ourselves, as many do thinking they are delivered from their natural state, when they are not, let us examine ourselves by this one rule. See whether thou hast suffered an holy and heavenly violence, in respect of thy best pleasing sin, to which thou art most naturally inclined: if thou find that the spirit of God working by the word, hath drawn thee from under the power and tyranny of that sin, that thou hast not now such pleasure in it, but thou dost strive against it, and avoid occasions leading unto it, then thou art entred into the way of life. But if thou find thyself held in that snare of the devill, 2. Tim. 2.26. as the Apostle speaks, at his will, that so soon as occasion is offered, thou dost apprehended it, and that with much pleasure and delight, then surely I can give thee no comfort, but let thee understand that Cain and Iudas were as near heaven as yet thou art. Let this be thought on and remembered. VER. 22. In the body of his flesh through death, to make you holy and vnblameable, and without fault in his sight. here we haue part of that proposition, that is laid before us in these two verses, expressing the material cause of the reconciliation of the Colossians to God, in these words ( in the body of his flesh through death) then follows in the second amplification of the Apostles proposition, from the end of their reconciliation in the next words ( to make you holy and vnblameable, and without fault in his fight. Interpretation. Come wee to the first of these, In the body, that is, in the body of his son Christ( it is added) of his flesh, to let us understand that Christ had and hath a true human body, a body of flesh and blood, like unto ours in all things, sin onely excepted ( through death) that is, through death of that body, and so the words are thus to bee conceived, as if the Apostle had said, In the true human body of Christ his son, delivered to death, crucified and broken vpon the cross. I might here stand to show that Christ his body crucified was and now glorified in heaven, is a true substantial body, a body of flesh taken from the substance of the Virgin mary his mother, and not a fantastical body, a body in appearance onely, a mathematical or maiesticke body as the ubiquitaries foolishly call it, who affirm that Christ his body by reason of the personal union is every where present, but to pass by that. observe wee that the Apostle said vers 10. it pleased the father to reconcile al things unto himself, and to set at peace through the blood of his cross, and here he saith that the Colossians were reconciled in the body of his flesh, hence ariseth this point of instruction. That both the body and blood of Christ is the price of redemption, and the matter of reconciliation, Both the body and blood of Christ be the price of redemption. and when wee red of that wee haue remission of sins through the blood of Christ, wee must understand the whole passion of Christ, even his body broken,& his blood shed, a point that need not be stood vpon for the proof of it( no question) we easily conceive and condescend to the truth of it, yet is it not needles to be remembered, it may serve to direct our faith touching the death of Christ that we are to eye by faith the body& blood of Christ for the remission of our sins, wee find it taught by Christ himself that to the nourishment of our souls to life eternal, wee are by faith to feed both on his body and blood John 6.53. We are to eye by faith the body& blood of Christ for the remission of our sins. Except ye eat the flesh of the son of man, and drink his blood, ye haue no life in you, and in the next verse whosoever eateth my flesh and drinketh my blood hath eternal life, and our saviour hath ordained in the Sacrament of the Supper outward visible signs both bread and wine to represent& bring to our remembrance both his body and blood, and to signify unto us that Christ is distinctly set before us in the Sacrament, as meat and drink, and as perfect spiritual nourishment to our souls yea Bellarmine himself the Arch-pillar of the roman Synagogue saith in plain terms, that the form of bread alone doth not exactly represent Christ as dead, unless withall there bee seen his blood as shed, and the form of wine alone doth not sufficiently represent Christ as sacrificed, for( saith he) onely blood is no sacrifice; Confutation of the Papists. wickedly therefore deal the Papists, we may conclude against them out of this their own mouths, who in the Sacrament of the supper take away the cup from the people, and will not suffer them to haue it; beside the breach of the institution of the Sacrament, they go flat against the doctrine of the Apostle, concerning one principal use of the Sacrament, which is to show forth the death of Christ, which is lively done, when both bread and wine are delivered, one for the flesh, the other for the blood and not otherwise, and therfore he saith, ●. Cor. 11.26. as often as ye shall eat this bread and drink this cup, ye show the Lords death till he come; yea, they are no less commanding speeches ver. 28. let a man eat of this bread and drink of this cup, then that is, let a man examine himself, it is therefore sacrilegious in the highest degree to withhold the cup from the people, it destroyeth the integrity and soundness of the Sacrament, and leaves to the people but a maimed and half matter of spiritual nourishment in Christ, and an half satisfaction for their sins which is most wicked and damnable: let us therefore hold fast and rejoice in the perfect& most full ordinance of Christ, in that both bread and wine are delivered unto us, and let us not foregoe the comfort we may haue in this point, that they are visible signs of the body and blood of Christ, and do signify that by faith we feed vpon whole Christ, both his body and blood for remission of our sins, to the perfect nourishment of our souls to life eternal. One thing further is offered unto us from these words, I haue heretofore spoken of it, ver. 14. therefore I will onely now recall it to memory. The Apostle saith not simply, in the body of his flesh, but adds through death, as before the blood of his cross. Hence we are taught: that we are not to fasten the eyes of our mindes vpon the body and blood of Christ simply, Christ his body broken& his blood shed ought to be the object of our faith. but vpon his body broken, and his blood shed, especially when wee come to the Sacrament of the Lords Supper. Wouldst thou receive grace, comfort, salvation or any blessing from the Lord, come then to Christ hanging, bleeding and dying vpon the cross, if thou come not to God by Christ, Grace comfort and every good thing comes from God thorough the death of Christ. and by him suffering and bleeding on the cross( as one saith well) there is no hearing God, no helping God, no saving God, no God of mercy to thee at all. Come wee to the second amplification of the Apostles proposition in the words following ( To make you holy and unblamable,& without fault in his sight) the word ( holy) to omit other acceptions of it, doth here signify pure, clean from all spot of sin, for so the next words do expound it vnblameable, and without fault, Interpretation. the word( vnblameable) is given to Christ, he is said to be a lamb undefiled, there is the same word that here is used, when therefore the Apostle saith to make you holy, and adds further vnblameable, and without fault, his meaning is this, 1. Pet. 1.19. to make you pure and clean, so as you cannot justly bee challenged, blamed or reproved for any spot of sin: Now this holinesse is twofold, either by imputation of Christ his holinesse or inherent in us, and that is onely begun in this life, and shall be consummate and made perfect in the life to come, and that the Apostle doth mean not only the first, but also the second, it is clear by the like place, Ephes. 5.26.27. where he sets it out in the same terms, and saith, it is wrought by the washing of water through the word, therefore inherent holinesse is onely begun in this life, and to be made perfect when wee shall bee personally set before the Lord, and shall see him face to face in heaven, so much also the Apostles phrase doth imply, thus then the words are to be conceived, to set you before his own face free from all spot of sin by imputation of Christs holinesse, and by holinesse inherent begun in this life, to be made perfect when you shall see the Lord face to face in heaven. here first wee are to mark that the Apostle saith, the end why the Lord did reconcile the Colossians to himself, communicating unto them the merit of Christ his death, it was to make them holy: hence ariseth this conclusion, Reconciliation with God and holinesse inherent ever go together. that reconciliation with God, and holinesse even inherent begun in this life ever go together. whosoever is reconciled to God by the death of Christ, is in some measure sanctified, and hath holinesse begun in him in this life, for its the end the Lord doth propound to himself in reconciling men unto himself, and can the Lord bee disappointed of his end? What shall withstand him? Tit. 2 14. again it is one end of the death of Christ to purge from sin, he gave himself, saith the Apostle, to redeem from iniquity, and to purge us to be a peculiar people unto himself, zealous of good works. Therefore, to whomsoever Christ is a saviour by merit to him also he is a saviour by efficacy, these two are ever vndiuided. Now then is it so, that reconciliation with God, and holinesse ever go together, They deceive themselves who think they haue part in the merit of Christ his death and yet want holiness. how then do● they deceive themselves, who think that the merit of Christ his death belongs to them, and yet haue not any measure of holinesse in them, nay whatsoever is holy they even hate to bee drawn to it, whatsoever is unholy they wallow in it, they tumble in it, they ioy in it, yea, they even wish to live in it, and grow old in it, such there bee too many, and yet they fancy to themselves, that the merit of Christ belongs to them, which indeed is a mere fancy helped forward by strong delusion of the divell: I may bee bold to tell thee whosoever thou art, for the Lord himself hath taught me so to speak, Heb. 12.14. If thou live not in some measure an holy life here, thou shalt never see the face of God to thy comfort and salvation, thou shalt see him indeed but to thy shane and confusion, so as thou shalt call to the mountaines to fall on thee, and to hid thee, but in vain from his presence; let our meditation a little settle on this point, and let us often think vpon the difference of holinesse and profaneness, the one proving unto us everlasting ioy with God when this life shall bee ended, and the other assured woe with the divell and his Angels in the bottomless pit of hell for ever, if wee thoroughly think of this difference, wee shall find it a piercing argument to prick us forward to an holy life, it will doubtless force from us one of these conclusions. Now live like a Christian amongst men, and ever live like a Saint among the Angels in heaven, or now soak in sin and wallow in filthy pleasure for a season, and then rot in the reward of it, an everlasting curse from the presence of the Lord, in the pit of everlasting perdition. One thing more briefly note wee, the Apostle saith, not to make you onely holy, but adds further vnblameable and without fault in his sight, Hence wee may gather that where the Lord hath begun true holinesse, there he will make it perfect, The Lord having begun true holiness in any he will perfect it. 1. Thes. 5.23. whom he hath begun to sanctify, he will fully perfect in the end, and this is further clear by that prayer of the Apostle, Now the very God of peace sanctify you throughout, this was a prayer of faith, he was persuaded the Lord would sanctify them as himself saith Phillip. 1.6. I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of Iesus Christ; Comfort to them in whom the Lord hath begun the least measure of true holinesse. and this is a notable comfort to all such, in whom the Lord hath begun the least measure of true holinesse, they may bee sure he will perfect it. Some complain of the want of sanctification( an holy complaint found but in few) yet some thus complain that they find a dulness and deadness in respect of all good motions, and the divell taking advantage vpon this, many times persuades them, they are fallen away, and God hath given them over. Such must know, it is a course ever held by the Lord, it is that which Gods chosen haue ever tasted, yet without rejection, they haue had alterations in them, sometimes sweet motions in their souls, sometimes deadness and dulness of heart, what change think you felt david, when he cried, Psal. 15.11. Oh cast me not away from thy presence, and take not thine holy Spirit from me. If ever thou hast had the first fruits of the Spirit, an hatred of thine own sin, a purpose of not sinning in any thing, though now deadness possess thine heart yet content thyself, and wait for full holinesse in time to bee given: the Lord hath once begun holinesse in thee, and he will perfect it. It is an excellent place and to bee remembered of vs. Wee through the Spirit, wait for the hope of righteousness through faith, The Apostle saith not, Gal. 5.5. they which are justified do in the spirit by faith yet feel the hope of righteousness, but they wait still for it. So thou in the midst of conflicts and terrors which often assault thee wait patiently for righteousness and in time it shall be revealed and made perfect unto thee in the kingdom of heaven. VER. 23. If ye continue, grounded and established in the faith, and bee not moved away from the hope of the gospel, whereof ye haue heard, and which hath been preached to every creature which is under heaven, whereof I Paul am a Minister. The relation of this verse, to the former stands thus, if ye continue in the faith, ye shall bee set in the sight of God holy and vnblameable, therefore continue in it, and so it also contains the first argument, by which the Apostle labours to persuade the Colossians to continuance in the faith taught by the gospel, The fourth part of this chapter an exhortation to continue in the true faith. for there begins the fourth part of this Chapter, containing an exhortation to continuance in the faith; urged by sundry arguments to the end of the chapter, and the first argument is this. If ye continue in the faith, ye shall obtain the end of your faith, the salvation of your souls and this is not barely propounded, but amplified by the manner of continuance, in these words, grounded and established, and further cleared by the proper passion, or by the property of such as are grounded and established, that they suffer not themselves to bee moved away from the truth in the next words,( and bee not moved away from the gospel. Then follows the means how they came to haue that hope of the gospel( namely) by hearing the gospel preached, and least they should except and say, the gospel that wee heard, wee heard it onely of Epaphras our Minister, and wee may doubt whether it bee the true gospel of Christ or no. This objection the Apostle prevents by two arguments. That first it was the same that was preached throughout the world. And secondly, the same that Paul preached, and whereof he was a Minister: which hath been preached to every creature, which is under heaven, whereof I Paul am a minister. Come we to the word of this verse, Interpretation. as they are laid down by the Apostle, and first of these words ( if ye continue grounded& established in the faith) the conditional note ( if) doth not here imply doubting in the Apostle of the continuance of true believers in their faith, as of an uncertain event, but the excellency and difficulty of their undoubted continuance, and the Apostles earnest desire of the same& that appears in that he thereunto persuades by many arguments, Phil 3.11. we find the word so used in many places of the Scriptures. look one for many, if by any means I might attain unto the resurrection of the dead. The Apostle doth not there doubt of his resurrection, but by that conditional note makes it known, how excellent a good thing it was, and how exceeding much of him desired. In the Faith] By Faith we are to understand the gift of Faith, together with the matter of it( namely) the doctrine of Faith the gospel, for the Apostle here speaks of the gift of Faith, with reference to the doctrine of Faith, as he explains himself in the next words ( hope of the gospel)( grounded and established) the words are Metaphoricall, borrowed from known things. The first from an house built on a sure foundation. The second from such as do sit fast in a sure seat, to signify the firm and constant resolution and condition of true believers, thus then the words are to be construed and conceived. If ye continue firm and constant in faith wrought in you by the gospel. Now for the ground of the first instruction, wee are to mark that the Apostle vers 4. said, he heard of the Faith of the Colossians, and here he persuades them to continuance in Faith, the general conclusion following hence, is this. That we must not onely begin well, but we must also continue in goodness to the end. We must not only begin well, but also continue in goodness. The Lord doth require us, that we not only like of good and godly motions for a time, and after suffer them to vanish, to be quenched and die in us, but that we so begin that wee may continue, and so continue in goodness that we may endure to the end. To this purpose we find many exhortations, as quench not the spirit, stir up the gifts that are in you as fire is stirred up with blowing, 1. Thef. 5.10. 1. Cor. 6.13. and stand fast in the Faith, the equity and reason hereof is twofold. First, because the Lord respects the fruit, and not the blossom, he calls himself Alpha& Omega, the beginning and the end in many places of the revelation, and therefore he requires a good end as well as a good beginning. Secondly, it is the property of true virtue not onely to begin well, but also to end well. Paul blames the galatians cap. 3.3. that having begun in the spirit would bee made perfect by the flesh, and our saviour shows what shane it is to him that begins to build and cannot finish his work, Luke 14.30. this man began to build and was not able to make an end. To begin well and not to continue brings shane and therefore it is no true virtue, for the crown of that is glory not shane. Before we come to urge this duty, it will not be amiss to show some special means how wee may continue in goodness begun in us, for the means to that purpose are not onely general, as diligent hearing and reading of the word, prayer, Sacraments, conference, good company, &c. but also more special, such as serve peculiarly for the continuance and preservation of some particular grace begun in us, for example. A special means for continuance of humility begun in our hearts, Special means for continuance of humility begun in vs. is a continual meditation of our own vileness and corruption, a looking on the good things of other men as well as on our own good things, Philip. 2.4. A consideration of our own gross sins. A through examination without partial affection of the reports other men make of vs. So a special means to continue love to the word of God when it is begun in us, Special means to continue love to Gods word begun in vs. is First to labour to haue a lively sense and feeling of the sweetness of the word. For the more we feel the comfort of it, the more wee shall bee enflamed with a love to it. Secondly, to keep daily observation of the accomplishment of the truth of it in ourselves or others, either in the mercies of God promised to them that fear him, or in the iudgments of God threatened against the wicked. Thus we find that Dauids love to the word was increased and continued. Psal. 119.96. I haue seen an end of all perfection, but thy commandment is exceeding large; then it follows in the next verse, Oh how love I thy Law, it is my meditation continually. As if he had said, all things in the world, even the most perfect come to an end, but not on jot or tittle of the word of God faileth, but all is accomplished, oh therefore, how love I thy word. I might thus go on in many particulars, but by this that hath been said, we haue some light given us, what special means wee are to use for the continuance of any grace already begun in vs. Now touching the continuance of love to the word, men haue need a little to be roused, for now generally men begin to decline and to fall from their first love, revel. 2.4. as the holy Ghost speaks. We see the truth is of such majesty in itself, as it captiueth the hearts of very reprobates unto a liking of it, but it is only as a slash of lightning that comes, and is gone almost in a moment. motives to stir us up to continue love to the word of God. That men therefore may be stirred up to continue their love and liking of the word of God, let them consider these two things. First, as it is not any sin, but continuance in that sin without repentance till death that brings damnation. So it is not any good in us, nor done by us that shall in mercy be rewarded, unless we continue in it to the end, only continuance in well doing( without total or final falling from it) shall be crwoned; be faithful to the death, saith Christ to the Church of Smirna, revel. 2.10. and I will give thee the crown of life. again, consider that his condition is better that never begun to do well, then his who once begun, and then falls wholly from it. For that is like a relapse into some great sickness, which wee know is most dangerous, it is the doctrine of Christ himself, Mat. 12.45. that the last state of that man is worse then the beginning, and there is reason for it, for then follows hardness, impenitency, and a greater weight of condemnation, yea it is dangerous to fall from grace though it be but in part, it made Paul in doubt of the Galathians cap. 4.20. If then we would not loose our labour, and miss our reward; if wee would not fall into such a state, as is far worse than if wee had never begun to do well, bringing with it hardness of heart, and greater condemnation, let as many as haue any love to the word, or love to their brethren, any zeal of Gods glory, or other grace begun in them, labour by all good means to continue and increase in the same; shall the wicked bee more constant in wickedness, then wee in the fear of the Lord? They serve the devill, their own lusts, and their reward shall bee hell, and shall they bee more constant in the service of the devill, then we in the service of our gracious God? let it shane us, of this we ought to be ashamed indeed. The next thing wee haue to mark, is the order of the words of the Apostle, speaking of the manner of continuance in the faith. He saith grounded and established. Hence wee are taught, that we must first be grounded in Faith before we can be established. We must first be grounded in faith before we can be established in it. First we must be firmly settled in the doctrine of the gospel, before we can bee stable and constant in the profession of the gospel. For why? in common reason we know it to be true, that there is no constant stability but upon firm ground, an house or other building never stands stable and constant vpon rotten ground, or on a sandy foundation, and with this agrees that of james cap. 1.8. A wavering minded man is unstable in all his ways, the mind or heart being double and deceitful, the whole course of the life is answerable, it behooves every one therefore to bee well grounded in the doctrine of the gospel, yea such as are ignorant must bee content, and think it no shane in their old age to learn the catechism, and first grounds of religion, & to persuade the necessity of this duty, consider with me, Ignorant persons must suffer themselves to be catechized in their old age. that such as are ignorant, and not well grounded in the knowledge of the truth, they lye open as a prey to Atheists and Papists, wee see now the Papist gathers ground vpon us, and no marvell, because people are not well grounded in the truth, the jesuitical deceivers, and Romish rabble, besides their subtlety of wit, whereby they are fit to deceive, they set many faire colours vpon their cunning persuasions, seven faire deceiving colours of the Papists. as first Scripture, but that by addition, detraction, or some allegorical sense& gloss depraved; secondly, depth of learning, as Christ speaks of the deepness of Satan, Reu. 2.24. and that confirmed by revelations; thirdly, great and glorious titles, of apostolical succession and antiquity; fourthly, humility in voluntary subiection, and not sparing the body, as wee red in the second chapter of this Epistle 23. fiftly, feigned and lying miracles, 2. Thessall. 2.9. sixthly, flattering and faire speech, of which the Apostle speaks, Rom. 16.18. Last of all, obstinate suffering of death, wherein they much glory, and how shall a silly unstable soul withstand these things, surely without the great mercy of God, it is not possible, therefore men haue need to bee well grounded: again consider such as are not well grounded in the truth, they profit little, or nothing by sermons, a sermon to them is like a great loaf set before little children, they stand and wonder at the preacher, Note. but profit little or nothing by the word preached, and if they see some men of note fall from true religion, then they beg●nne to stagger, and are distracted into sundry cogitations, and say there bee so many opinions as they know not what to hold, Peter playing the jew, other Iewes dissemble with him, yea Barnabas is brought into their dissimulation also. Wee see then the necessity of this duty, Gal. 2.13. that it is needful to be grounded in the truth. Let us therefore never rest till we truly understand the grounds and principles of religion, and bee settled, and fully resolved of the truth of them, that so we may follow the truth in love of the truth, as the Apostle speaks, Ephes. 4.15. and that we may cheerfully embrace it, and constantly hold it both in life and death. For the grounding of the next point, wee are to mark; the Apostle saith not, if faith continue grounded in you, but if ye continue grounded in the faith. Hence I gather, that faith must not bee built, and as it were set upon our hearts, which as the Prophet saith, Faith must not be built on our hearts, but our hearts must be built vpon faith, as a firm foundation. Ierem. 17.9. are deceitful tottering seats, rotten foundations, but our hearts must bee built, and set vpon faith as upon a firm foundation, wee must rise up as a building riseth from the ground vpon the foundation of faith,( that is) upon the doctrine of faith, upon the doctrine of religion, and the fear of God taught and comprised in the writings of the Prophets and Apostles, in which sense it is said in express terms, that the Ephesians were built upon the foundation of the Apostles and Prophets. Eph. 2.20.( that is) upon their doctrine, and Iude in his Epistle 20. exhorteth to build ourselves in our holy faith, and the Apostle paul taking his leave of the Church of Ephesus, Acts 20.32. commendeth them to God, and to the word of his grace, which( saith he) is able to build further, &c. These and many other places of like sort do meet together in this point of instruction. That our harts must be built vpon the doctrine of faith, namely the gospel, yea generally vpon the whole word, as a sure foundation, and not the word vpon our hearts. Some may say, how is that to be done? I answer, first by believing the word, for though the doctrine of the word bee a foundation in itself, yet ●t is not so to us, unless wee beleeue it, by faith wee are coupled and knit to this foundation, and it is made a foundation to vs. Secondly, by yielding obedience unto it, for so our saviour saith, Mat. 7.24. he that heareth of me these words and doth the same, he is a builder vpon the word; yea, a wise builder, he builds vpon it as vpon a rock. Wee see then that this duty is cleared, and the manner how to perform it made known unto vs. First, is this our duty to build ourselves vpon the Gospel, and generally vpon the word, Confutation of the Papists. then certainly, we are not, as the Papists teach, to build vpon the Church as upon a foundation. They teach, that wee are to ground and stablish ourselves upon the authority of the Church, and shane not to say, there can bee no certainty of the points of religion, no nor yet of the Scriptures themselves, but onely by the iudgement of the present Church of Rome, this is contrary to the doctrine now delivered, and pr●oued, and this makes the Church the foundation of Scripture, and not the Scripture the foundation of the Church, as indeed it is, and every member of the Church according to the doctrine of the Apostle, must bee grounded vpon it. Ob. Yea, but saith the Papist, how shall wee know Scripture to bee Scripture, but by the Church, the Church doth determine which is Scripture, therefore the authority of the Church is greater than Scripture, and in this respect, as a foundation, and the determination of Scripture to bee Scripture, is built on the universal consent of the Church? I answer this with a like question; How shall wee know the Church to bee the Church but by the Scripture, yea, doubtless the Scripture must needs first point out the Church, and that being known, it determineth of the number of the books of Scripture, yet by Scripture, and so Scripture is ever the first ground and foundation. again, universal consent of the Church doth not persuade the conscience that Scripture is Scripture: It is not a sufficient ground to build upon, but onely as an inducement, it doth move to a reverent regard of the writings of the Apostles and Prophets, and thus saith Augustine, Non credidissem scriptura nisi me commouisset authoritas Ecclesia. Is it so that our harts must be built on the word, and not the word vpon our hearts, Reproof of them that will haue the word of God fitted to their hearts. then such persons are far short of their duty, they come within compass of reproof, who will haue the word to bee fitted and framed to their hearts, and not their hearts to the word, this is to build the word on their hearts, and not their hearts on the word, and indeed to turn the speech of the holy Ghost to their own fancy, and to temper the word to their own humour, to set down their own conclusion, and then force the word to prove it; you will say, is there any such? too many without question, is it not thus with the usurer, one grounded in that sin, will not he, notwithstanding any reproof, by plain evidence of Scripture still hold his conclusion, and resolve to continue in his sin, and to that purpose take pains to seek out places of Scripture, not to check his sin, and to build him up in holy reformation, but such as may seem to him( blinded with the love of his gain) to favour his sin, is it not thus with the drunkard, the unclean person, or any other gross and grounded sinner? yes surely, as one saith, no face is so foul, but it shall find a painter: no sin is so gross, but some grounded in that sin will seek to set a faire colour upon it, and not onely a common colour, as to call covetousness good husbandry, pride cleanliness, but which is most wicked, to fetch painting out of the word of God( whence I beseech you) comes all extenuation of sin, whence is it that men quarrel, and wrangle about the nature, the greatness, the quality, or desert of sin, and say their sin is not so great as Preachers would make it? but even from hence, that they are tempering with some place of Scripture to fit that to their own corrupt humours, and to make that serve for extenuation of their sin:( for example) some are too bold with that of the Apostle: love covereth the multitude of sins: they frame and construe too much to their own liking, even to back them in their concealment and smothering of some gross sins, which they ought to discover and make known, that they might be punished, to persuade therefore to the contrary duty. motives to stir us up to frame our hearts to the word of God. That we labour to frame our hearts to the word, as the building to the foundation, and not the word to our harts in any part or parcel of it, consider we these two things. First, such as frame the word to their harts to abet them in any sin, and not their hearts to the rule of the word, the Lord in his just iudgement gives them up to follow the counsels of their own hearts, yea so far, as if they ask their own hearts whether they shall go on in the way to the devill, they answer as false Prophets use to do,( go and prosper) they answer without check and controlment ( go) it was Ahabs case: 1. Kings 12. in respect of temporary destruction: he would haue the word of the Lord framed to the pleasing of his own fancy, going on in a wrong course, therefore the Lord gave him up to follow the liking of his own heart, and not to take counsel with Micaiah the true Prophet( verse 8.) but with such as pleased his humour, who bid him go and prosper, when he went to his own destruction. again, consider that such as frame the word to their hearts to maintain them in sin, they break that commandment Deut. 12.32. they either put something to the word, or take something from it, by wrong construction, or application, they either add or detract, or else it would never seem to bolster out sin, and then in what case they stand let them see, even liable to all the plagues written in the book of God, and to haue their portion taken out of the book of life, Reu. 22.18. ●9. if then we would not be given over to the lust of our own hearts, to follow it to our own destruction, if we would not haue our portion taken out of the book of God, and stand subject to al the plagues that are written in the book of God, lets take heed wee never go about to frame, the word to the corruption of our hearts to uphold us in sin, but let us frame our hearts and make them pliable to beleeue and obey the word in all things, yea never give thyself rest till the word lie under thine heart even hid as david saith, Psalm 119.11. as a foundation on which all thy affecti: ons and actions are grounded and built, and pray ever with ( david) in the same psalm verse 36. Incline, bend down mine heart unto thy testimonies: and not thy testimonies to my heart. Now to the words following: ( and bee not moved away from the hope of the gospel:) by hope of the gospel) wee are not to understand the thing hoped for, Interpretation. ( n) life and glory in heaven, as verse. 5. but the gift and grace of hope wrought in the heart by the gospel which is a certain, and patient expectation of life eternal, purchased by the active and passive obedience of Christ and promised in the gospel to all that truly beleeue in him, and not to bee moved away from it, is not to loose it, not to let it fall out of our hearts, and so the words are briefly thus to bee conceived: and loose not your certain and patient expectation of life eternal purchased by the perfect obedience of Christ, and promised in the gospel to all that truly beleeue in him. The first thing wee haue to mark from these words is, that the Apostle makes it the property of such as are surely grounded, and established in the true faith, not to bee moved away from a certain expectation of life eternal. Hence we conclude that true believers may haue, and haue indeed a certain and immovable hope of life eternal, they certainly look for life and salvation, True believers may and do certainly look for eternal life. for why( hope is the daughter of Faith, and true Faith being a necessary fruit ever following election, as appears plainly: Acts 13.48, and so an infallible argument of confirmation to the soul of him in whom it is, that he is elected to life and salvation, it must needs bring forth an hope correspondent and answerable unto it, even a certain expectation of that which is undoubtedly believed. again the hope of true believers comes from the testimony of the Spirit, and is one of the fruits of Gods spirit as might bee proved at large, and therefore it is certain and sure. Ob. Yea but saith the Papist, true faith may be lost, the testimony of the Spirit may be extinct, the fruits of graces may whither and come to nothing, how then can any man build on these grounds certain and never failing hope of life eternal, see the boldness of carnal reason, when men trust to that and want the guidance of Gods spirit, what is this but to call into question the promise of God, the deeds of our blessed saviour, the prayer of Christ, the eternal love of God, and his unchangeable decree of saving some. For why? wee come to haue certain expectation of life eternal by true faith, and the testimony of the Spirit of God, and that grounded on the promise of God, who is faithful and cannot deceive us, vpon the deeds of Christ, together with whom( as many as truly beleeue) are quickened and raised, Ephes. 2.5.6. and made to sit in certain hope of heavenly possession, vpon the prayer of our saviour that could not be in vain, but was heard of his heavenly Father: joh. 17.20.21 vpon the eternal love of God, from which nothing can divide us: Rom. 8.39. vpon the unchangeable decree of God that stands fast for ever, sealed with this seal, the Lord knoweth who are his. 2. Tim. 2.19. Let not then any enemy of Gods grace, think that he is able to raze this foundation of comfort, A sure foundation of comfort to all true believers. no, no, as many as truly beleeue, and haue the witness of Gods Spirit, and the fruits of his grace, they haue a certain and immovable hope of life eternal,& may rejoice with ioy unspeakable and glorious as saith the Apostle, 1 Pet. 1.8. and be thankful to God, for this inestimable gift, knowing this, that the gates of hell shall never be able to prevail against them. For concluding of the next point wee are to mark the phrase and form of speech used by the Apostle, he saith not,& loose not by careless negligence, but bee not moved away from the hope of the gospel, this by necessary implication pointeth out the state and condition of such as haue certain hope of life eternal( namely) this that their hope shall at one time or other bee assaulted, there shall be ever enemies that will set vpon it, and labour to drive them from their hold, yea saith Luther, The hope of true believers shall at one time or other be assaulted. as soon as we lay hold vpon Christ by Faith, and certainly look for salvation by him forthwith our enemies the world the flesh and the devill rise up against us hating and persecuting us most cruelly both in body and soul, and they use their greatest skill, and bend their chiefest force, especially against our hope and expectation of life eternal. Hence it is, Ephes. 6.17. that the hope of true Christians is compared by the Apostle to an helmet, which as we know is a chief part of a Souldiers furniture provided to defend his head, and put on to receive blows driven against his head in which similitude is also implied one special reason, why the enemies of salvation do chiefly set vpon hope, and labour to move us away from our hope of eternal life, because therein they strike at the head, even the head of all comfort, as the Apostle saith. 1. Cor. 15.19. If in this life onely we haue hope in Christ, wee are of all men the most miserable. If our hope be confined to this life onely, Note. if our hope of eternal life be cut off; then farewell all the comfort of a Christian, yea therein they strike at the head of all piety and religion, and constant continuance in the fear of God, for this it was that made Moses endure affliction without discouragement, Heb. 11.27. his hope as an ankor was cast within the veil of heaven, and this indeed made the Martyrs pass through the fire with singing and rejoicing, it was the devils drift in Iobs affliction to make him utter words of blasphemy and distrust, job. 13.15. as appears by Iobs constant resolution to the contrary, if the Lord should kill me, yet would I trust in him, yea further, the enemies of salvation labour most of all against hope, despair is a principal heresy. to bring to despair, because that is a main and principal heresy, it denieth God to be a Father, Iesus Christ a saviour, the holy Ghost a Comforter, yea, it denies the love, the truth and the power of God, that God hath any love to mankind, truth in his word or power to perform his promise, and therefore no marvell though the enemies of true believers bend their subtlety and strength against their hope of life eternal. And these things make it most plain, that so long as the divell is the divell, a roaring lion, and thirsting after nothing more then the blood of the Saints, our hope of life and salvation shall never want enemies to assault it, but the divell will one way or other try, both his cunning by lies and errors and his strength, by violence to move us away from our hope of life eternal, and therefore it behoveth as many as haue this hope ever to stand vpon their guard, to be ready armed and provided against assaults, and before the time of trial and assault come, They that haue hope of eternal life must bee ever provided to withstand assaults. Psal. 119.116.117. ever to pray with david, stablish me that in time of trial I bee not disappointed of my hope, stay thou me and I shall be safe, for if wee vpon our hope, of eternal life in time of health, and out of trial begin to be quiet with ourselves, if we begin to bee secure and presumptuous, let us be sure wee are not far from danger. Wee must consider that there is in them that truly beleeue no such certainty of hope, as hath in it no wavering or doubting at all: no, no grace is ever for the time of this life mingled with the contrary corruption, wee must remember that wee in regard of the infirmity of our flesh are wavering and staggering, and haue in us cause of humbling: that so we may haue recourse to the Lord by prayer to be established in our hope, and then come hell, divell, flesh, or any enemy of our salvation, if the Lord stay us we shall stand fast, and bee sure not to miscarry. Yea but will some say, the Lord sometimes for the trial of the faithful, in the very act of the assault, when Satan is laying siege to the consceience of true believers, labouring by the sight of sin to drive to despair, the Lord seems to withdraw his hand and to hid his face, his love and his mercy are so overshadowed with the cloud of present affliction that they cannot be seen. What is to bee done in such a case, and how then shall a man bee able to hold out, and not be driven besides his hope of eternal life. To this I answer, in such case and in such a time wee must first consider the Lords manner of working that he then worketh not openly and sensibly, but secretly, that then he hath his secret working for the supporting of his children, that they fall not quiter away, and wee must then contrary to our own sense and feeling, cleave fast to his word and promise, even to the bare word, when all other things for trial seem contrary unto us, thus did Abraham as the Apostle saith, Rom. 4.18. above hope when he had no reason to hope, then he hoped knowing the secret power and working of the Lord. again, in such case wee are to think vpon the former and forepast mercy of God towards us, as david saith, when his Spirit was in perplexity, within him and his heart amazed. He remembered the time past and meditated in the works of the Lord. Psal, 143.4.5. but here will Satan lay before the conscience a stumbling block& tell a man in time of conflict, that in this respect his sin is the greater and more grievous, in that it hath been committed against so great mercy received, the greatness of mercy formerly received doth aggravate his sin, therefore to help ourselves again, and to repel and beat back also this assault, we are further to call to mind, and remember the examples of many seruants of God as david, Peter, and such like. To whom the Lord hath remitted great sins committed after great mercy received: And that wee may set before us such examples for our comfort and the confirmation of our hope, it is plainly taught by the Apostle Rom. 15.4. whatsoever things are written aforetime, are written for our learning, that wee through patience and comfort of the Scriptures might haue hope. And that the holinesse of such men should not hinder us from looking on them for our comfort: Saint james makes it plain in that particular of prayer, james 5.17. where he saith, the prayer of a righteous man availeth much if it bee fervent: for example the prayer of Elias. Ob. Now some might say, Oh but Elias was a man endued with a rare measure of grace, and we are far short of that holinesse that was in him, this the Apostle prevents, and saith that he was subject to the like passions that we are, as if he had said, what do you stand to reason against yourselves, he was subject to the like passions that wee are, giuing us to understand that the holinesse of the man set before us for example in Scripture, ought not to discourage us from doing the like duty, or expecting the like comfort that he received. Thus wee see how as many as haue hope of eternal life are to arm themselves to encounter the assaults of Satan laid against their hope, before the assaults they are to haue recourse to the Lord by prayer that in the power of his might they may bee able to stand, in time of the assault, they are to think on the Lords secret manner of working, and on his forepast mercy towards them, and to call to mind the examples of Gods children, to whom he hath remitted great sins after great mercy received. and that their holiness ought not to discourage us from looking for the like comfort that they received. One thing further wee may note from these words the Apostle saith not, bee not moved away from hope at large, indefinitely, but from the hope of the gospel. Whence it followeth, that the doctrine of the gospel, the doctrine of the remission of sins and life everlasting by Christ, The doctrine of the Gospel only works hope of eternal life. is that only which works in us hope& expectation of life eternal: it is not the Law that can bring forth this effect, the Law properly worketh in us no saving grace of faith, hope, or the like: hence it is, that the Law is called a killing letter, and the gospel only the word of life. 2. Cor. 3. Acts. 5.26. and the word of salvation, Act. 13.26. and many other places might bee brought to prove that the gospel only worketh in us faith in Iesus Christ, and certain hope of life eternal. And first, this makes known that the hope of Papists is no true hope, for their hope, Confutation of the Papists. as their own words testify is grounded vpon performance of those things God requires of them, so far forth as they are able to do them, this hope is rather of the Law then of the gospel, he that will ground his hope vpon performance of those things, God requireth of him, so far as he is able to do them, hath no reason in the world to hope for any good at Gods hand, for who is so blinded with self conceit and bewitched with self love that sees not how far short he comes of doing that he might do, both in the estate of nature and grace to leave them therefore, and to apply the point to ourselves, is it so that it is the proper work of the gospel to bring men to certain hope of life& salvation. Let us then further meditate on this point to this purpose, we haue had by the mercy of God, Wee must look that the gospel haue the proper effect of it amongst vs. the gospel sounding amongst us many yeeres, let us therefore look that the gospel haue the proper effect and work of it amongst us in this particular, that it beget in every one of us a lively hope of eternal life, even a true hope, not proceeding from satanical illusion or presumption, such as is the hope of the greatest part in the world, but from good grounds from true faith in Christ, and from the testimony of his spirit, and from the fruits of it, look that wee haue such an hope, for that is the kindly and natural work of the gospel. And that I may not barely propound this without enforcement by some reasons to move us unto it, consider with me these two. First, if the gospel haue not wrought in us some measure of certain hope of life eternal, we are yet( for any thing wee know) in no better state then the very damned devils in hell, for they know the story of the gospel, ye● they beleeue it to be true, yet so as they tremble, yea haue no comfort by it to themselves. again, if wee bee such as haue any hope, if wee bee as it were desperate persons under the gospel, wee shall in time of trial bee most desperate, for as our saviour saith, if light become darkness, how great is that darkness? If that which is sweet in itself become bitter to us, how great then is that bitterness? Come to experience in this, ask a desperate conscience what comfort it finds in the doctrine of the gospel the doctrine of remission of sins, Note. and wee shall find it will answer, it is so far from finding comfort in that, as nothing in the world doth more gull and grinned it, and there is reason for it, because it hath no part in that comfort, it is the case of the damned in hell, their torments in hell are increased vpon them by the consideration of the loss of the comfort in heaven, they are not onely tormented with pains of sense, but of loss, so such as are in a desperate state, under a sense and feeling of Gods anger: their desperation and their discomfort is greater in consideration of the sweet comfort of the gospel because they are persuaded it belongs not unto them. If then we would not find ourselves( for any thing wee know to the contrary, in the same state with the devill in hell, if we would not onely be hopeless, but even find ourselves plunged( specially when the time of trial shal be) into the depth of fearful desperation, let us be careful now while the gospel is sounding in our ears in this day of salvation as the Apostle speaks, 2. Cor. 6.2. that the gospel may produce the proper fruit and effect of it in our hearts, that we may haue such an hope wrought in us by the gospel as shall never deceive nor make us ashamed, because the love of God is shed abroad in our hearts by the holy Ghost. Come we to the next words ( whereof ye haue heard) these words contain a specification of what gospel the Apostle meant in the words before( namely) that which ye haue heard preached by Epaphras, wherein as wee heard in the resolution of this verse is implied the means how the Colossians came to haue hope of life and salvation( namely) by hearing the gospel preached unto them, the words in the original are thus, the Gospel which you haue heard; there is no difficulty in the words, for the sense they are to bee taken in the proper signification as they are laid down. The Gospel which you haue heard, and that preached unto you, for so much the words following give us to understand. I pass over that which. I noted before upon the very same words verse 5. the thing wee are hence to observe for the ground of our instruction is this. That the Apostle is not content to say continue grounded and established in the Faith, and bee not moved away from the hope of the gospel in general, but he adds further more specially, the gospel which you haue heard: the general conclusion that comes from hence is this that one special cause of falling back from faith. of declining, One special cause of falling back and declining in any grace, is forgetfulness of particular doctrine heard preached. in hope or any other grace is forgetfulness of those particular things which wee haue heard preached unto us, when wee decline or decay in religion in the fear of God or in any other grace, it is by forgetting and letting slip out of our mindes the particular doctrine which we haue heard and in former times received. Reu. 3.2, Our saviour exhorting the angel of the Church of Sardi, being fallen into a drowsy security, to awake and strengthen the things which remain, that are ready to die, he sets down this as the means and remedy vers. 3. remember therefore how thou hast receiceiued and heard, and hold fast and repent, thereby making known unto them, that forgetfulness of things heard was the cause of their decay in religion, and the remembrance of them would be a means of repentance and recovery, the holy Ghost Hebrews 12. persuading to patience in time of affliction saith, verse. 5. haue ye forgotten the consolation which speaketh unto you as unto children? For so the words are to be conceived, as uttered with an interrogation haue ye forgotten? Heb. 12.5.6.7. then he brings to their remembrance a place out of the old testament, my son &c. whence it is clear that we are to conceive his speech as if he had thus said, Pro. 13.11. you ought not to forget the comfortable word of exhortation, you haue heretofore heard, and that hath been taught tending to stablish your hearts and to make you steadfast, by remembering it, you may he strengthened in paience, and by forgetting it, you shall find the contrary effect, you shall faint in your minds, and not be able to hold out in time of trial. If therefore wee would not decline in faith, in hope, and go backward in grace and good things, our duty is that which the holy Ghost hath taught us, We are to give diligent heed to things heard and not let them slip out of our mind●. Heb. 2.1. we are diligently to give heed to the things which wee haue heard that we be not retchles, and loose hearers, that the things heard, run not through vs. Many things taught are heard of some with delight, their minds seem to bee ravished for the time with ioy at the hearing of them, as Christ saith of the Iewes, John was a burning and a shining candle, and ye would for a season haue reioyced in his light, yet suddenly they slip away from them, John 5.35. as if they had never heard them. This comes partly from the corruption of nature, and partly from the devill, heavenly things are so contrary to our corrupt affections, that for them to abide in us is even like fire and water to abide together, and the devill doth what he can to quench the light of them in our harts, and utterly to race out the remembrance of them, and not to leave any print of them, let us then, knowing this corruption of our nature, and the working of Satan, labour with care and diligence to keep things heard and learned, let the remembrance of them be daily renewed in us by continual meditation and thinking vpon them, and to help us forward in this duty consider. First that by meditating and calling to mind things heard, we come to the greatest measure of knowledge, yea to apply the doctrine taught more particularly to ourselves then our teachers either do or can do, because( if it please God to open our eyes, wee are best acquainted with our own estate, and can best apply the doctrine heard to our own instruction and comfort, as a mans own hand can better apply the plaster to his secret sore if he will endure it, and take pains to do it, then the hand of the most skilful chirurgeon, this no doubt was Dauids meaning when he said he was wiser then his teachers Psalm. 119.99. and he makes this indeed the reason, for thy testimonies are my meditation. again consider that the doctrine of the word heard truly preached, shall one day even at the day of iudgement bee that by which wee must bee judged, by which all works must bee tried as the Apostle saith, romans 2.16. at that day God shall judge the secrets of men by Iesus Christ according to my gospel, if then wee do not call to mind and remember things learned: Note. the doctrine heard shall at the day of iudgement bee a bill of inditement against us, especially if wee heard it with delight, and afterward haue let it slip from us it shall then leave us without all excuse, it shall bee a bill of inditement, and a fearful sentence of condemnation against us, and in consideration of these things let us bee stirred up to follow the council of the wise man, both to take fast hold of instruction, Pro. 4.13. and not to let it slip from us, let us keep it fast and sure when we haue laid hold vpon it. Now to that which followeth. And which hath been preached to every creature which is under heaven, &c.) in these words is the first argument of prevention, whereby the Apostle doth prevent an objection of the Colossians, they might say the gospel wee heard was onely preached unto us by Epaphras our minister, and wee may doubt whether it be the true gospel of Christ or no, this the Apostle prevents. First by this argument, that it was the same gospel which was preached to all nations of the world, for so the words are to be conceived, as appears plainly by conference of those two places together Mark. 16.15. Interpretation. Mat. 28.19. by every creature under heaven is meant all nations of the world. If any say, we red of certain nations newly converted in latter times. Ob. I answer as before vers. 6. that is to bee understood of the profession of the gospel by public authority, the gospel sounded forth in the daies of the Apostles to all nations, but it was not received by public authority till the time of Constantine and Theodosius. The point I will observe from these words having spoken of the same in substance ver. 6. it shall be from the purpose of the Apostle in this place( namely) the preventing of that objection that the gospel they heard was onely preached by Epaphras whereas the Apostle doth prevent this objection on this manner. That is the true doctrine of the gospel that agreeth with the doctrine of the Apostles preached to all the world. The gospel you haue heard is the gospel preached to all the world, hence I gather thus much. That indeed that is the true doctrine of the gospel which is consonant and agreeable to the doctrine of the Apostles preached throughout the whole world, universality of doctrine, and general ouerspreading of it, is not sufficient to prove it to be true,( for so any heresy may bee forced vpon men, unless it consent with the doctrine preached to all the world, by the Apostles. Hence it is that Paul saith, Gal. 1.8.9. and he doubles his speech that man or that Angel from heaven must be accursed and held in extreme detestation, that shall teach any doctrine not only contrary but besides that we haue been taught and haue received from Paul and from the other Apostles. How shall I know that the doctrine now taught is agreeable to that which the Apostles preached long since? look into the writings of the Apostles and evangelists for there is not a sentence that ever the Apostles taught but for the substance of it, it is written in the book of the new Testament, it is but a shifting distinction of the Papists, that forsooth the first truth or gospel is twofold, either written and recorded in the book of the new Testament, or unwritten delivered onely by word of mouth, for that which the Apostles taught and preached, the same( saith Iraeneus) by the will of God they afterward delivered in writings, to be a foundation and pillar of our faith. Yea but will some say again, the writings of the Apostles are hard to be understood. How shall we then know what doctrine is agreeable unto them seeing the meaning of the holy Ghost, in the writings themselves is hard to be found out. To this I answer: First, all things in the writings of the Apostles are not hard, but onely some things, so saith Peter 2. Epist. 3.16. things most needful to be known and and believed to salvation, may come to bee known by diligent reading and hearing, attentive marking, earnest prayer and judging of them in humility, again, we must know there be two things specially aimed at in the writings of the Apostles. 1. The aduancement of the name& glory of Christ Iesus. And 2. the spiritual worship and service of God. Any man by diligent reading may observe these two things principally driven at in all the writings of the Apostles, and therfore that doctrine is agreeable unto them that setteth forth Christ unto us with all due regard of his glory, in the work of redemption and salvation, with due respect of the honour of his name as the onely King, Priest and Prophet of his Church, and doth urge vpon us spiritual worship and service of God standing in mortification of the flesh, newness of life and spiritual obedience. Thus wee may know what doctrine is agreeable to the doctrine of the Apostles. For the use of this point, I might show the error of many points of doctrine among the Papists, but I pass by that, let us think vpon it to this purpose, is it so that tr●e doctrine is that which is consonant and agreeable to the doctrine of the Apostle preached many hundred yeeres ago. We must not be discontented with doctrine plainly delivered because it is common. Then let us take heed of discontment with doctrine plainly delivered unto us, because it is common, and because we haue heard it many times before, for why? the same doctrine must still bee taught that was taught in the time of the Apostles, and that doctrine is onely good, it is the vanity of mans nature, not to be content with good things, because they are common and ordinary, but it is the worst kind of discontent to be displeased with things pertaining to salvation, Note. it is worse then if a man should not like wholesome meat set before him to day, onely for this, because he fed on the same dish yesterday, to bee discontent with the word, because we haue heard the same thing before, is the itching of the ear foretold by the Apostle▪ 2. Tim. 4.3. the time will come when they will not suffer wholesome doctrine, but having their ears itching, and the Apostle there saith, this itching is found in them that follow their own lusts. And let men take heed they follow them not to their own destruction, for it is just with the Lord to harden our hearts, and to close the eyes of such as hear the word onely for fashion, and think themselves already abundantly skifull. He hath said by the Prophet Isaiah 66.2. To him will I look, and to him alone that is poor and of a contrite spirit, and trembleth at my words( that is humble in his own eyes, receiving the word with reverence, hungering after it as the food of his soul, and saying in his heart as Samuel did, 1. Sam. 3.10. speak on Lord for thy seruant heareth, ( Whereof I Paul a●● a Minister) This is the second argument preventing the former objection. The Colossians might haue made, the gospel they had heard was the same Paul himself an Apostle preached, that which hence is to bee noted is briefly this, that Paul calls himself a Minister of the gospel, wicked therefore and blasphemous are those scoffing speeches Scoffing and blasphemous speeches against the Ministers of the gospel. of Harding against jewel, and the like many times belched out of the mouths of Papists and Atheists against the Ministers of the gospel, your Minister-like talk, your Ministership, &c. these blasphemies against the sacred name of minister, which the word so often useth, as Saint Paul is not ashamed to take to himself) are against the word of truth itself. VER. 24. Now rejoice I in my sufferings for you, and fulfil the r●st of the afflictions of Christ in my flesh, for his bodies sake which is the Church. In this verse we haue the second argument of the Apostle persuading the Colossians to continuance in the faith, the argument is from the end of the Apostles own sufferings being prisoner at Rome, that he suffered affliction for the confirmation of the Colossians in the faith and for the whole body of Christ which is the Church, this argument is amplified by the manner of his sufferings and the subject of them. The manner, that it was with rejoicing and the causes of that were two, first, because his portion was allotted unto him, implyed in that word ( fulfil) secondly, because his afflictions pertained to Christ, and were the rest of his afflictions( and fulfil the rest of the afflictions of Christ) then he makes known the subject of his suffering( namely) his flesh, these be the things g●nerally comprised in this verse. Now to the words as they are lay down by the Apostle, Interpretation. Gen. 3.1. & first of these words ( No● rejoice I in my sufferings for you) the word ( Now) is not here a note of time but of transition, as now the serpent &c. ( 〈◇〉 my sufferings) that is in respect, or for my sufferings, a man may happily rejoice in time of suffering for some other thing, but the Apostles meaning is for, or in respect of hi● sufferings for you( that is) for the confirmation of you in the doctrine of the gospel, and the encouragement of you constantly to suffer for the gospel, if you bee called unto it. The first thing hence to be observed is the argument of the Apostle, he makes his imprisonment and his sufferings for the gospel, an argument of confirmation to the Colossians, to persuade them to continue in the faith. Hence ariseth this general conclusion, that the sufferings of the Saints of God, especially of public persons are not onely good and profitable to themselves, The sufferings of Gods Saints are profitable not onely to themselves but to others also. 2. Cor. 1.6. either for their own trial, for the correction of things amiss in them, or as marks of their own adoption, but unto others, who either behold or hear of them, the sufferings the Saints of what kind soever are profitable, not onely to themselves but to others also. The Apostle saith whether we bee afflicted it is for your consolation and salvation, which is wrought in the enduring of the same sufferings which we also suffer, where wee see he sets down a double use and profit of his afflictions, reaching beyond himself to the Corinthians( namely) their consolation and salvation, their comfort and their encouragement in the like sufferings, the Apostles afflictions were profitable to the Corinthians for their salvation, onely as a means and helping cause, and not as meritorious, but onely to help them forward in the way of salvation, for further proof of this, consider the several sorts of the sufferings of the Saints, they are either corrections of their sin, trials of their faith of their obedience &c. or testimonies of their profession of the gospel, as when they suffer as Martyrs, sealing their profession of truth, with the suffering of any torment, yea, to the shedding of their blood in all these wee shall find that their sufferings are not onely profitable to themselves, but to others also, as first their sufferings in way of correction are not onely means of good to themselves, but documents and warnings to others, to make them wary and careful to avoid the like sin, thus were the sufferings of david, after his sin was pardonned. 2. Sam. 12.14. because he was a public person and by his sin had opened the mouths of Gods enemies, he suffered the loss of his child, that by his suffering orhers might learn to take heed of the like sin. again, their suffering in way of trial are in many places of the Scripture set before us, for for the working of patience in us, Iam. 5.10.11. Take( my brethren the Prophets for an ensample of suffering adversity and of long patience, which haue spoken in the name of the Lord, behold, ye haue heard of the patience of job, and haue known what end the Lord made. Last of all, their sufferings in way of testimony are notable means of confirmation and encouragemens of oothers to the like sufferings, the stories of the primitive times of the Church, are full of examples, it is very memorable that is written in the ecclesiastical story of the city of Edessa, a city of Mesapotamia, Ruffinus lib. 2. cap. 5. it is there said when the Christians by the decree of the Emperour were banished all Churches they met in fields, which being espied of the Emperour, in great rage he strooke his chief captain with his fist, demanding why he did not thence also drive them as he had commanded upon this, his captain purposed the very next day to destroy them, yet his affections arising against so cruel a fact, he secretly lets fly abroad, that the next day he would destroy all that were found at those meetings, hoping thereby to warn them to abstain from coming thither, but see the powerful working of the bloody persecution of those dayes for the confirmation of men in suffering for the truth, the next day Christians, though before admonished of the danger, yet flock thither in greater number then before, yea they run headlong,& make hast as men afraid to come too late to suffer death, among the rest the captain observed a woman to run with such hast out of her house, as that she neither stayed to shut her door, nor to put on her clothes as womanlike modesty required, and in her arms she carried a little infant, when the captain saw it; he commanded the woman to come before him, and being come, he asked her whether shee made all that hast; into the fields( said shee) where the Christians meet. And hast thou not heard( said he) that the chief captain is going thither to put to the sword all that there he findeth; yes( said she) I haue heard it, and therefore I make hast that I may be there when he comes: but what wilt thou do with that little infant( said he)? Take it with me also( said she) that if the Lord will it may also be vouchsafed martyrdom: by this and many other examples that might be brought, it is most plain that the sufferings of Saints in way of testimony, are notable means to encourage others to the like sufferings. And therefore for the use of this point let us not pass over the consideration of the sufferings of the Saints without profit, Wee are to profit by our consideration of the suffering of Gods saints. let the saying be found true in us in respect of other mens sufferings {αβγδ} let the afflictions of others bee our instructions, let their corrections warn us to be more wary, and to bee more careful to avoid the like sins, let their trials build us up in patience, and holy obedience, and for the sufferings of the Saints in former times as Martyrs, wee are not to let the remembrance of them vanish& fall out of our minds without profit to our selves: indeed will some say there is use to bee made of the suffering of Martyrs, if wee should fall into the like times, they did, then by them we might be encouraged to the like constancy, and they might work in us like resolution. But what use can we now make of them in the daies of peace? Very great good use, they serve not onely to seal, ratify and confirm unto us, the truth of that religion wee profess,( which is a notable use,) but wee are further to think vpon them to this special purpose, they suffered loss, not onely of lands and goods, but of life also for the maintenance of the truth of the gospel. Surely then the hearing of these their sufferings ought to make us to foregoe the sensual pleasures and profits of this world which cannot stand with the keeping of Faith, and good conscience, did the holy martyrs in former times suffer the loss of their lives by fire, faggot, and most exquisite torments, to maintain the truth of the gospel, and wilt not thou by their sufferings bee moved to suffer the want of so much as a cup of beer or wine not needful, or the want of some carnal pleasure for the keeping of faith and a good conscience? it seems it is not the same religion and gospel now professed by thee, and heretofore maintained by them? yes surely, but thou art not the like affencted professor of the same gospel, it hath not yet the same powerful working in thy heart: and know it for a truth, that if the sufferings of the Martyrs, they suffering loss of their dearest blood, haue not thus far profited thee, to move thee to suffer the loss, and the cutting off of thy dearest sin; thou hast not yet made a right use of them, and certainly, as their sufferings were testimonies of the truth and power of the gospel, so they shall one day bee so many witnesses against thee, they shall bee as Abrahams prayer was for sodom, sweet smelling sacrifices to God in themselves, but serving for thy deeper condemnation; as Abrahams prayer was accepted of the Lord, and yet sodom was destroyed. Now rejoice I, &c.] not to say any thing of that, might hence be noted, that we are to suffer affliction with ioy, I stood on that verse 11. we are further to mark that Paul reioyced that his sufferings were for the good of the Colossians, he was glad, and it did him good at his heart, that his sufferings were for their good. Hence I gather that we are after his example to be glad and it must be the ioy of our hearts, if in any thing wee may do good to the Church, and to our brethren: yea if wee may do them good by suffering and by shedding of our blood, We are to be glad if in any thing we may do good to Gods Church though it bee to the shedding of our blood. wee are cheerfully to lay down our lives for the glory of God, and for the furtherance of the salvation of our brethren, John 4.34. we haue the example of Christ laid before us, who took such delight in doing the will of his Father, as it was even meat and drink to him to do it, the work of redemption, the conversion and bringing of Gods chosen to the knowledge of their salvation, he saith it was his repast, it was even as meat and drink to him, wee find a worthy speech of the Apostle, Acts 20.24. he saith though the holy Ghost did witness and let him understand that bands and afflictions did abide him, yet saith he I pass not at all, neither is my life dear unto myself, so that I may fulfil my course with ioy for the good of the Church of God, the reasons and grounds of this are two. First, because wee are members of one mystical body, and one member of the body is ready to help& do good to another, yea sometimes to suffer one for another as the arm suffers letting of blood for the good of the head or the liver, &c. again, because the good wee do to our brethren the members of Christ it reacheth to Christ himself so saith our saviour. Therefore look with what cheerfulness we would do good to Christ( if it were possible to do it to his own person) with such alacrity wee are to do it to our brethren, Mat. 25.40. yea to suffer, and shed our blood, if it may be for their good, this being so that we are to rejoice and to make it the ioy of our hearts, if wee may do good to our brethren by suffering and shedding of blood, then surely it followeth necessary, wee are to rejoice to do them good, by the discharge of our duty in our public place and office, We are to rejoice in doing good to our brethren in discharge of our duty. wherein we come not so far as to shed one drop of our blood, let this teach us to shake off sloth and sluggishness in doing public duties for the good of our brethren, any man may see it, that many that are in place and office to do good to others, go heavily and sleepily about public business, every man almost is of such a leaden heart and heavy spirit in doing the dueties of love to his brethren as the things done, when they are done, are neither pleasing to God, nor truly comfortable to men. Therefore a little to awake and to stir up such men as are heavy hearted and drowsy in doing service by love to their brethren, according to their place, calling and ability consider we these things. motives. First in doing good duties with cheerfulness wee are like to the Lord himself who is said to rejoice in doing good to his Church, Deut. 30.9. what better example then this to follow. Secondly thereby we testify our communion with the Church that we are members of it, that wee haue a fellow-feeling both of the good and of the afflictions of our brethren. And consider yet further, if our work of love bee sluggish it is more then a probable argument wee are yet a sleep in a carnal security, and do but dream of Christ and of the remission of our sins, for faith worketh by love, and such as faith is, such will love be, Gal. 5.6. and such as love is we may gather faith to bee, if then we bee slothful in performance of the duties of love to our brethren, it will seal up unto us a fearful conclusion, that our faith is indeed but a fancy, and our hope suitable, such as in the end will confounded and make us ashamed. If then wee desire to bee like the Lord himself: if wee would testify our communion with the Saints of God, if we would not seal up to our hearts that wee haue no true faith in Iesus Christ, and no sound hope of life and salvation, let us be moved to discharge public duties that concern us, and to do service to our brethren with alacrity, with ioy and rejoicing, let us shake off immoderate love of ourselves, Note. which causeth men to make idols of themselves, to dream of nothing but their own good and profit, for that indeed makes a mans heart that it cannot be extended it is the mother of covetousness and many foul sins as appears. 2. Tim. 3.2. Now before we come to the causes that moved the AApostle to rejoice in his sufferings, I will stand a while to remove a misconstruction of this text, and false collection that is made by the Papists, from these words of the Apostle, In that the Apostle saith ( Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh for his bodies sake the Church. Hence they gather and conclude. That the sufferings of the Saints are meritorious and satisfactory for themselves and others, and that the sufferings of the Saints do satisfy the iustice of God for temporal punishment due, not onely for their own sins, but also for the sins of others, which collection is full of contumely and blasphemy against the infinite merit and satisfaction of Christ his death and passion, I might show the error of this conclusion by many places of Scripture, the Apostle saith, 1. Corinth 1.13. was Paul crucified for you, as if he had said, it is blasphemous once to think that either paul or any other but Christ was crucified for us, but that wee may easily see the weakness, and indeed the wickedness of this collection: The weakness& wickedness of a popish collection from this verse discovered. I will make it plain and evident that it is repugnant and contrary to the words of this verse,& that this text which they bring as a strong argument, to prove human satisfaction is altogether against themselves. Reasons against it. First therefore consider that when the Papists describe unto us, what bee their satisfactory punishments, then forsooth they reckon up fastings, sackcloth, pilgrimages, tears, continual sighs, &c. yea they confess that if in the outward actions of humiliation, inward grief of heart be wanting, they are nothing worth, now mark how these words make against them. The Apostle saith here in this text, he was far from any inward grief in his sufferings, yea he saith the contrary, that he reioyced, therefore doubtless the sufferings of paul were among the sufferings which the Papists would haue to bee penal and satisfactory. again, sufferings satisfactory, such as must answer the iustice of God for sin, must needs bee punishments for sin, because there can bee no compensation or expiation of sin, but by punishment either in the party offending, or in some other in his stead, the curse being annexed to the transgression of the Law, satisfaction must be made by punishment, yea the Papists themselves say that satisfactory sufferings are penal, they bee their own words on this place( that is) they are punishments for sin: now to say that the sufferings of Paul spoken of in this place were punishments for the sin, either of himself or of others were most absurd it hath not so much as likelihood or show of truth, it is clean against the text which makes known the Apostle suffered for the name of Christ, and for the maintenance of the truth of the gospel, that is the argument of the Apostle, and so much is implied in the word translated( fulfil) {αβγδ}, vicissim impleo, I fulfil in the name of an other( that is) of Christ and so much also is expressed in that the Apostle calls his afflictions the afflictions of Christ, thereby giuing to understand that he suffered in and for the name of Christ, for that is one reason why the sufferings of the Saints are called the sufferings of Christ, as saith Peter 1. Epistle 4 14. rejoice in as much as ye are partakers of Christs sufferings &c. then verse fourteen, if ye bee railed on for the name of Christ, blessed are ye, for the spirit of glory and of God resteth on you; which on their part is evil spoken of: but on your part is glorified; where he makes it plain that one reason why the sufferings of the Saints are called the sufferings of Christ, is because they are suffered for the name of Christ, shall wee then say that the sufferings of Paul here spoken of, were sufferings for sin? it is most gross, aliud est pati pro peccatis, aliud pro Christ●. Thus wee see this very text which the Papists would force to maintain human satisfactions, it bears strongly against them. Ob. Yea but saith the Papists, by your leave, the Apostle saith he fulfilled the rest of the afflictions of Christ, whence it is clear( say they) that the sufferings of Christ and of his members make one mass or one body of sufferings, the sufferings of the Saints are the plenitude and fullness of Christ his sufferings, and so by virtue of that union that is betwixt Christ and his members, their sufferings receive influence and virtue from him to be meritorious and satisfactory. See the cunning of these men to deceive the simplo and their own souls, it is true indeed that by reason of that union that is betwixt Christ and his members, their sufferings are said to be the sufferings of Christ, and Christ to suffer in his members, and by the merit of his passion, their sufferings are accepted and rewarded, but that they are to be joined with Christ his sufferings in way of ment and satisfaction for sin, that follows not from the union that is betwixt him and his members, for they are not one by personal union, Note. Christ and the believer are two distinct parts, now personal union is the ground of merit in Christ himself, for his manhood apart, and by itself meriteth nothing) but as it is received into personal union with the Godhead, they must then prove which they are never able to do) that we are received into unity of person with Christ before their conclusion will follow that by virtue of our union with him, the sufferings of the Saints do merit and satisfy. Thus then we see the the error& weakness of that popish collection from this verse, that the sufferings of the Saints are meritorious and satisfactory. Come we to the causes that moved the Apostle to rejoice in his sufferings in these words ( and fulfil it, &c.) the word translated( fulfil) as we haue heard, it signifies not onely to fill up the measure, but to do it in the name of another,& the Apostles meaning is, in the name of Christ( the rest of the afflictions of Christ) for the understanding of these words, Interpretation. we must know that the sufferings of Christ are of two sorts, either such as he suffered in his own person for the redemption of his Church in way of satisfaction for sin and expiation of sin, whereof the Apostle spake before in this chapter: or such as he suffereth in his members& in the whole Church to the end of the world, when his members suffer in way of conformity and similitude with Christ their head, then Christ accounteth their sufferings as his own, hence they are said to haue fellowship with him in his afflictions,& to be conformable unto his death, Phi. 3.10. and of this second sort, the words of the Apostle in this place are to be understood ( The rest of the afflictions of Christ)( that is) those afflictions that remain to be suffered in way of conformity with Christ ( in my flesh)( that is) which are appointed unto me to suffer in my body, thus then we are to conceive the words of the Apostle as if he had said, and fulfil up that measure of affliction allotted unto me as a member of Christ, and remaining to be suffered by me in his name by way of conformity unto Christ. The first thing we haue here to mark is the word used by the Apostle, he saith not bear the rest, but fulfil, whence we may take up this instruction. That the afflictions of the godly, the members of Christ are measured out unto them in the good providence of the Lord, The afflict ōs of the godly are measured out unto them the good proprouidence of God. when they are under affliction, they are filling up of an appointed measure, how much or how little every one shall suffer is appointed in the eternal council of God, and it was not appointed that every particular person should suffer, all and every sort of affliction, but that every member in the body of Christ should suffer some in one sort and measure and some in another. Wee find the truth of this in Iosephs affliction, Psalm▪ 105.19. it is said they held his feet in the stocks, and he was laid in irons until his appointed time came and the council of the Lord had tried him he was afflicted, but how much, or how long? even so much and so long as the Lord had appointed, until his appointed time came. This also is clear in the bondage of affliction of the Israelites in egypt their affliction was measured and foretold, Gen. 15.13. and when the measure was full and the time expired, the self same day they were freed from it: howsoever there may seem to be some difference of time mentioned in those two places, Exod. 12.41. yet if wee reckon the 400. yeares from the birth of Isaak and 430. from Abraham his first coming into the land of Canaan, they are easily reconciled and prove the point in hand. And to this the seventy yeares ●●thing mentioned Ierem. 25.22. that also proves as much. And thus I might go on from one example to another, and all meeting in this point delivered that the afflictions of the godly are measured out unto them in Gods good providence, and the reason of this is manifest( namely) this not onely the event and coming to pass of things is appointed of the Lord, but also the circumstances of every event, We must not limit the Lord when we are under his hand in any afflictions. things not onely come to pass which God hath appointed, but as he hath appointed concerning the manner and measure. How then is it so that the afflictions of the godly are measured out unto them in the good providence of God then we must learn, when wee are exercised under the hand of God, not to limit the Lord, not to appoint him, how much or how long he shall afflict us, not to bee content onely for a day or two, or while wee think good and then begin to shake off the yoke of the Lord, but even so long to endure the affliction with patience as he hath appointed, ever remembering that our affliction is measured out unto us by the good and gracious hand of God, even by that hand that will bee sure to keep measure and moderation( which is a notable comfort) so saith the Apostle, 1. Cor. 10.13. God is faithful, and will not suffer his children to bee tempted above that they are able, but will even give the issue with the temptation, that they may be able to bear it. mark( I beseech you) the Apostle makes the Lords keeping of measure and moderation in afflicting of his children, no less sure then it is that God is faithful, and can God bee unfaithful? If he can, then think he will exceed the measure of our strength in afflicting us, if not, bee of good comfort, for so certain it is that he will keep measure in our affliction, as he is faithful that can bee no other, a sweet foundation of comfort in the greatest affliction, join to this the example of the Israelites before spoken of Exod. 12.41. vers. mark it, the lord did not break with them one day, no not one hour, or minute of the appointed time of their deliverance, and bee thou sure of it, that even daies and houres of comfort fit for his children as they are known to the Lord, so are they always observed of him most graciously and most precisely, why then should we tie the Lord to our time and to our will, or else we faint, wee fall, we speak or think amiss, that the Lord regards us not, hath forgotten us and forsaken us, or the like, learn never to do it, let us never thus wrong our good and gracious God, but let us in time of our affliction pray that the lord would out of his mercy consider our strength, and according to his promise lay no more vpon us then he will make us able to bear and that he would give the issue with the affliction in do time to his glory and our good. Ob. Now here an objection made by some occasioned from this doctrine is to be removed, by some such as are delivered out of trouble by means condemned in the word,( as by witches and wizards) may say and that truly their measure of trouble was appointed of the lord, that so much they should endure and no more, and these being the means of their deliverance, doubtless they were so appointed of the Lord, and therefore may lawfully be used? To this I answer first, the parts of this objection han● not together, they confess them to bee means condemned in the word, and yet would haue it that they may lawfully bee used, whereas things condemned in the word can never be lawfully used. again this is to make the secret will of God the rule of our actions, which is not known but by the event, and therefore ought not to be the rule of them, but onely the will of God revealed in his word. Lastly, whereas they say that such means were appointed of the Lord, it is very true, the event reueal●● it, the lord did appoint to suffer such to bee the means, by his working permission out of his just iudgement, not in his mercy, but as a curse to them, that are so delivered, Note. and without their unfeigned repentance, for the further increase of their condemn●tion, for as heretofore I haue shewed, when as the means of getting health, wealth, &c. are evil, it is therefore revealed that the Lord doth fully purpose ●o curse men, even in those good things, and that is a heavy curse. The second thing we haue to mark is the next word here used ( rest) the original word( {αβγδ}) signifieth the residue, remainder, hinder part or remnant, &c. that which hence followeth is this, that the afflictions of the members of Christ, The afflictions of the members of Christ are but as remnants in respect of his sufferings are but as small remnants and relics of Christ his sufferings, What wee that are members of Christ do suffer, bee it to the shedding of our blood by the sharpest and most exquisite torments that can bee devised, yet it is but a remnant in comparison of Christ his suffering this wee shall find confirmed by further evidence of Scripture, Isaiah, 63.3. I haue trodden the wine press alone, and of all people there was none with me. saith Christ of himself, the evangelists set out in many words the bitterness of Christ his sufferings, as that his soul was heavy to the death, his cries strong, Oh Father if it bee possible let this cup pass from me, his prayer was so vehement, his agony so great, that blood for sweat burst out of his body. His complaint was that he was forsaken, an angel was sent to comfort him, and these do make it very plain, that he endured greater pains then ever did any, and that the afflictions of his members though they be martyred, yet are not comparable to his sufferings, they are but as a dram in respect of the infinite weight of pain laid vpon him, it is easy to make this further clear by the strength of reason. As First, God powred out vpon Christ the whole malediction and curse of the Law, due to the sins of all his chosen, and bestowed vpon him iustice without mercy, Galath. 3.13. he was made a curse for us; but in the afflictions of his members, the lord doth moderate his anger, and in iustice remembers mercy, yea the curse is removed from them according to that in the place before cited, Galathians 3.13. Christ hath redeemed us from the curse of the Law when he was made a curse for vs. again, the Lord doth ever in wisdom proportion out affliction according to the strength of the afflicted, and the end of their afflictions, he knowing their strength, and wherefore he doth afflict them, hence it is that he saith, Isay. 57.16. he will not contend for ever, neither well he be always wrath. Now we must needs confess that Christ his strength did far surpass the strength of any of his members, yea, of all his members, being God and man, he was able to endure the whole wrath of God, and the end of his suffering was satisfaction for sin, and of theirs onely correction, trial or testimony in way of conformity to him, and so far inferior to the end of his sufferings therfore the afflictions of the members of Christ are not to bee compared to the affliction of Christ their head. And this being so, that the afflictions of the godly bee they never so grievous, are but as a remnant in comparison of Christ his sufferings, then whensoever thou art afflicted, learn to consider what Christ hath suffered for thee, when thou findest a little affliction, When we are afflicted wee must consider what Christ hath suffered for vs. a little pain in the least part of thy body so bitter, consider then what bitterness was in the whole sufferings of Christ, he drunk● the full cup of the bitterness of Gods wrath, thou dost onely taste it, or rather not so much as taste of it, to teach thee to consider what Christ hath suffered for thy redemption, and that this consideration may be more profitable, learn to extend it a little further after this manner, happily thou art pained with the gout, the ston, the wind cholicke the toothache, or some such grinding and gripping pain, and to bee eased thou canst be content to wish thyself out of the world; let this led thee to consider the infinite pain and torment of Christ his sufferings, and wtthall consider thine own sin, by which thou dost add and put new passions vpon Iesus Christ, for thy sin doth in a second degree torment him again, wilt thou confess that the pain of a tooth is so great, that in regard of it thou couldst wish with all thy heart to bee out of the world to bee eased of that pain, Note. and yet wilt thou not stick by thy sins, to add new torments to Iesus Christ, whose torment once far exceeded the greatest pain and torment thou canst possibly endure; this is most savage and brutish cruelty, yea, such as is beyond all the degrees of comparison, matchless cruelty, wilt thou( as much as in thee is) add torments to him that shed his blood for thee, and suffered the extremity of Gods wrath for thee, if men when they are pained, would bee lead forward by that pain to behold the bitterness of Christ his painful passion, and withall, that their sin is a further degree of torment unto him, doubtless it would make them( if hell haue not full possession of their hearts) careful to avoid sin, yea, it would take from them all colourable excuses, commonly fetched from the divels store-house, as that they are not alone, that they are provoked and drawn on by company and the like, the swearer and the drunkard will pled that they forget themselves, that they are carried away with company; and wilt thou so forget thyself,& so run on with company, posting and making hast to hell, and again pierce the sides of Iesus Christ? wilt thou( as much as in thee is) heap new passions vpon him? Oh remember the bitter passion of Iesus Christ, and learn to bee reformed. again, are our afflictions wee being members of Iesus Christ, but as a remnant in comparison of his sufferings then let this serve as a check to that secret thought sometimes rising up in the heart of Gods child afflicted, yea, sometimes breaking out into this speech, that never was any in the like case that he is in, A check to that secret thought arising in the heart of Gods child afflicted that never was any in the like case that he is in. never was any so grievously afflicted as he is: thus was it with job 6.2.3. he complained his grief and misery was heavier then the sand of the sea. Thus the Church in great distress calls to them that pass by the way to behold and see if any sorrow bee like unto her sorrow. If such a thought enter into thine heart in time of bitter affliction, learn to check it by this, Lam. 1.12. look vpon the bitter passion of Christ, and remember that the wave or billow of Gods wrath did light vpon his head, and all that thou dost suffer is but a flash of water breaking off from that wave or billow: but here the divell hath found out a shift when a man comes to some that are afflicted, and sets before them the bitterness of Christ his passion, and tells them they ought to look vpon that, and to remember that their affliction is nothing in comparison of his sufferings. To what end( say they) do you set before us the bitterness of Christ his sufferings, are we or any living, who are but mere men able to bear that he was able to endure, who was God and man: Thus the divell doth shift his foot, and is ready to suggest, to trouble the minds of such as are weak in time of affliction, and to make them think or speak amiss. I answer unto it, it is true, thou art not able to bear what Christ endured, but thou must remember what before was delivered, that the Lord doth therfore proportion out thine affliction accordingly, and withall, that which makes sufferings hurtful, I mean the curse, is removed from thee if thou be in Christ, but if thou wilt yet further insist vpon the measure of thy pain, that never any member of Christ suffered the like, reason will evince the contrary, and thine own conscience must of force aclowledge it to be otherwise, for if God lay no more vpon any of his children then they by him are enabled to bear, and thy strength when it is the greatest, without question, is far inferior to that of job, of Abraham, of david, &c. men eminent and endowed with a great measure of strength, then certainly, their pain and affliction was greater then thine, and thou art not tried and afflicted like one of them. It followeth ( the afflictions of Christ) In that the Apostle calls his afflictions the afflictons of Christ, I might stand to show that the afflictions of the members of Christ reach up to Christ himself, which may strike amazement and terror into all that wrong them, and may comfort them that are wronged with assurance that the Lord Iesus will not suffer himself long to be pinched in his members, he hath experience of their miseries, and hath learned to be compassionate towards them, but this I haue handled at large verse 15. and let me add onely thus much unto it, that the Lord Iesus doth know and aclowledge his members in their greatest distress, The Lord Iesus doth know and aclowledge his members in their greatest distress. their affliction cannot divide betwixt him and them, and make him hid his face from them: the Lord calls the Israelites his people, when they were plunged in their deepest distress, Exod. 3.7. and in many other places of this book, the Lord is not like the proud people of the world, The Lord therefore is not like the proud people of the world. who know a man in a gay coat or high place, but in poverty and baseness will not vouchsafe to look vpon him though he be most near unto them in blood and kindred, it is not so with the Lord, but in the poorest plight, when the backs of his children are bare for want of clothing, their faces lean, quiter altered with brinish tears, that haue worn furrows in them, their heads hang down for grief,& all their bones are disjointed with racking tortures of bloody tormentors, even then doth the Lord know and as graciously aclowledge them for his own, as he did in their prosperity and chiefest outward comfort. If we further follow in our meditations it will minister unto us matter of sweet comfort. Come we to the last thing to bee stood on in this verse in these words ( in my flesh) The Apostle doth here restrain his sufferings spoken of to his own person, and withall doth point out the subject of his suffering, that he being now in prison, his body was afflicted, that wee may hence observe is this. The persecutors of the Church ●n onely w●●ch the 〈◇〉 of Go●●●●●dre● 〈◇〉▪ That the persecuting enemies of the Church and of the members of Christ can go no further then the body, they cannot come to the soul to hurt that, the soul is free from the rage and violence of all Satans instruments as our saviour hath taught, Mat. 10.28. objection. O●●●●▪ But will some say they can make men abjure and renounce Christianity as the Turkes do at this day? That abjuration is but like raving in some extremity of sickness, it is forced and may be where the seed of grace remaines still in the heart, as a child of God in some extremity of sickness may show exceeding strange, yea, frantic behaviour, Note. and so die, and yet go to heaven, and we are not by any outward thing in this life or death, to judge of his estate before God, so a true Christian may be forced to abjure Christianity, and yet still remain a true Christian, all the Tyrants in the world are not able to hurt his soul. Let this for the use of it teach us that which our saviour hath taught Luk. 12.4. not to fear them that are only able to kill the body We are not to fear them who can only kill the body. but cannot kill the soul, and for our further encouragement herein, consider but this one thing, are we the children of God and members of Christ, then the Lord hath delivered us from the power of sin and Satan, and the bondage of unruly lusts, which are enemies to our souls and salvation, and is not he then able, and also willing in his good time to free us from weak men, who can onely touch our flesh? yes doubtless, let us make no question of it, but remember it and be strengthened in the time of need. VER. 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. These words are a further amplification of the Apostles second argument, and contain in them, first a reason of the Apostles suffering for the Church, because he was a Minister of the Church ( Whereof I am a Minister.) Then secondly, a limitation of his Ministry, in respect of his ministerial charge, that he was appoynted a Minister of the Iewes, but of the Colossians and the rest of the Gentiles in these words, according to the dispensation of God which is given me unto you ward, wherein we haue three materials to be considered. First, his Ministry which he calls a dispensation of God. Secondly, how that was conferred vpon him that it was given him. Thirdly, the special reference and relation of it, unto you-ward. Then follows the end of this dispensation thus given unto him in the last words ( to fulfil the will of God) Come we to the words as they are laid down by the Apostle, Whereof I am a Minister( that is) of which Church I am a Minister: I might here urge it against the Papists, that the Apostle explains himself how he suffered for the Church, not as a mediator between God and the Church, but as a Minister of the Church, not to satisfy for others, but to minister to their faith by confirmation and strengthening of it, by his example and patience, but of this we spoken before in the former verse. observe we, that the Apostle saith, he was a Minister of the Church, the body of Christ; he saith not that he was a Minister at large, the word Minister being a word of relation, but he sets it down with this correlative the Church, that his ministry had special reference to the Church of Christ, and to the true members of Christ, and not to any other; Hence ariseth this point of instruction. That the outward ministry of the Word and gospel is ordained of the Lord properly for the good of the Church The outward Ministry of the word is ordained properly for the good of Gods Church. and with special respect to the true members of Christ, either actual or in Gods election, all ministerial actions, as preaching the Word, administering the Sacraments and the like, haue special relation to the good of Gods chosen, and this point is plainly propounded and laid before us by the Apostle, Ephes. 4.12. together with a reason of it in the verse before, that to this end Christ ascending gave gifts unto men, some to be Apostles, and some Prophets, and some evangelists, and some Pastours and Teachers for the gathering together of the Saints for the work of the ministry and for the edification of the body of Christ. The ground of this is the order which the Lord hath made known that he holds in bringing of his chosen to life& salvation, that whom he hath predestinate, them he doth in time effectually call,& the ministry of the gospel is by him appointed an instrument and means of effectual calling, by the preaching of the gospel, men are called: Now effectual calling properly belongs to the chosen of God, and therfore the ministry and means of salvation hath proper reference to the good of Gods chosen. Ob. But will some say, the word is to be preached to all, the commission was general, go teach all nations, Mat. 28.19. and preaching is not limited in respect of the flock committed to any mans charge? Answer. It is true, the Minister of the Word is to preach to all to whom he is sent presuming in the iudgement of charity that all his hearers bee the Elect of God leaving secret iudgement to God, but yet the outward ministry and preaching of the word serves properly for the calling, and conversion, and confirmation of Gods chosen& the reprobate are made partakers of external vocation only accidentally, because as tares and chaff are mingled with good corn, so they are among Gods chosen, it serves as an occasion( by reason of their corruption) of their hardening and to leave them without all excuse, it is to the chosen of God the savour of life to life everlasting, but to others the savour of death to their deeper condemnation. 2. Cor. 2.16. Now the application of this point might bee to teach the wicked, how much they are beholding to the chosen of God, Note. for whose sakes they are partakers of the sound of the gospel, which sometimes worketh restraint in them from the outrage in sin though no renovation,& so their iudgement shall be the easier in that respect, yea the continuance of the world is for the sake of Gods chosen, when their number is full then shall the end be But let us rather think upon this doctrine to this purpose, it is so that the ministry of the word by man, is appointed properly for the good of the body of Christ, this then may serve as a ground of examination and trial to every one of us, whether we be true members of the church of God or no, trial of ourselves whether we be true members of the Church or no. hereby we may know it, the ministry of the word is ordained for the good of Gods chosen. If then thou receive good by it, it is a sure sign of election to life and salvation; it is the mark Christ himself hath set vpon his sheep; joh. 10.27. they hear his voice sounding in the ministry of the gospel, and they follow it, they are bettered by it: but if thou either wilt not hear it, or hearing it carest not to follow it; but a drunkard before, a drunkard still, filthy before, and filthy still, a worldling before, and still devoted to the things of this earth, and minding earthly things, to what fold thou dost belong, thyself and others may easily judge, surely to the fold of goates, not of sheep. To drive this a little deeper, that this may profit& move thee hereafter to a further profiting by the ministry of the Word, consider these two things. First, if the Minister would gain& gather thee to God and thou refuse, thou must know that thy wilful refusal to be gained and gathered, is the immediare forerunner of iudgement, and of thine own destruction, and there is reason for it, God hath so threatened, Prou: 1.27. Zach. 7. From ver. 11. to the end, and it is a resistance of the spirit of God, Acts 7.51. and it is the ripeness and full growth of sin to hate to be reformed: Mat. 23.37. mark what Christ himself saith, as he was a Minister of Circumcision, he would haue gathered them together, but they would not, therefore their habitation should bee left unto them desolate. again, he that will not now hear the minister of the word, speaking in the name of the Lord, or hears him without regard to take good by him, as those the Prophet Ezekiel speaks of chap: 33.31. let him know the day shall come when his ears shal hear,( will he, nill he) that which shall make his heart ache, go thou cursed into everlasting fire, prepared for the devil and his Angels, let these things stir thee up to think vpon it, how thou dost profit by the ministry of the word, and assure thyself Gods purpose cannot be frustrate, if thou belong to him, his minister is sent for thy good, and thou shalt receive good by him, if not thou shalt be hardened in thy sin and heap up wrath against the day of wrath. Come wee to the Apostles limitation of his ministry in regard of his ministerial charge in these words ( according to the dispensation of God. Which is given me unto you-ward) the words here translated ( Dispensation of God) are not to bee taken as sometimes they are used, Interpretation. for the providence of God as we use to say, by the merciful dispensation of God( that is) by his good providence, because the providence of God cannot be given, as the Apostle saith, that this dispensation was, but they are to bee conceived as the original words do signify, according to Gods stewardship,( to you-ward)( that is) in respect of you Colossians and the rest of the Gentiles as wee haue it, Galathians 2.7. The first thing we haue here to mark is, that the Apostle calls his ministry a stewa●dship given of God. Hence we see that the minister of the gospel, lawfully called to that office is Gods steward, The minister of the gospel lawfully called to that office is Gods Steward. he is set over the household of God, his Church as a steward over some great family, hence it is that Paul saith to Timothy: these things writ I unto thee, that thou mayst yet know how thou oughtest to behave thyself in the house of God, and in his Epistle to Titus 1.7. in express words, a bishop or Minister is Gods Steward, 1. Epist. 3.14. yea he would haue all men so to esteem of them, let a man so think of us as of the ministers of Christ, and disposers of the secrets of God. 1. Cor. 4.1. Where the Apostle also so makes known what bee the things committed to the Ministers of the gospel to dispense and dispose of( namely) the secrets of God( that is) the doctrine of the gospel, which is a secret and a mystery hide from the eyes of the world,( so called by the Apostle in the next verse of this chapter) and the doctrine of the gospel being the word of reconciliation publishing remission of sins to all that truly beleeue it,& repent of their sins, hence it is that the ministers of the word are said to haue the ministry of reconciliation committed unto them, and as stewards to haue the keys of the kingdom of heaven, 2. Cor. 5.18. to open or to shut heaven according to the condition propounded in the gospel( that is) to declare and pronounce remission of sins, to them that beleeue and truly repent, Mat. 16.19. and that Gods mercy is shut up from them that are vnbeleeuers and unrepentant, thus are the ministers of the word, Gods Stewards to dispose of his secrets after his will, and good reason that his will onely should rule in his own house. And therefore for the use of this in the first place the ministers of the word must take notice of it, that they haue onely as the stewards of God, the ministry of reconciliation to declare to the penitent remission of their sins, and not power to forgive sins, Ministers of the gospel haue only as stewards the ministry of reconciliation to declare to the penitent remission of sins, and power to forgive sins. as that man of sin the Pope doth challenge to himself, who in his blasphemous pardons takes vpon him to forgive both poenam& culpam punishment and sin, When the minister of God pronounceth remission of sins to the penitent and shuts up Gods kingdom against the impenitent, it is as if God himself should do it. and the ministers of the word haue onely the keys of ministry in respect of Christ whose stewards they are to open and shut according to the will of their master revealed,& not at their own will& pleasure. A second use of the doctrine now delivered may be this is the minister of God, Gods Steward to dispose of his secrets according to his will, surely then when the Minister doth so, when he doth pronounce remission of sins to the penitent, and shut up the kingdom of heaven and Gods mercy from the impenitent, let us learn to account it, as if God himself should do it; for hence it is, that the Ministers of the Word are said to remit or retain sins, because they declaring by the Word remission of sins to the penitent, joh. 23.23. and retaining of sins to the impenitent, it is as certain, as if God himself should pronounce it from heaven: it is said Exod, 14.31. the people believed the Lord and his seruant Moses, giuing us to understand, that though faith respect God onely, yet is there such an union betwixt him and his Ministers, as indeed and truth we cannot beleeue him unless we also beleeue his Ministers, speaking from him, let us therefore think vpon it, and especially when they shut up the kingdom of heaven, when they denounce the judgements of God against us for any sin, every man will bee ready to take hold of the Word of mercy, and esteem that as the Word of God himself, but in the word of threatening and denouncing of iudgement, men make a division between God and his Minister: let us take heed of this, and know for a conclusion of this point, Note. that if we divide between God and his Minister in the word of threatening, the Lord will punish us in the same kind, he will divide between him and his Minister in respect of us in the word of mercy, and in his just iudgement he will make his word of mercy, but as the word of man unto us, it shall bee unprofitable unto us, wee shall find no true comfort by it; remember the example of Herod, he divided between God and John in the word of threatening for his sin, and the Lord made all that he heard from John, even the things that he heard gladly to be unprofitable unto him he lived and died in his sins. Now to the second material 2 material. in the Apostles limitation how this dispensation was conferred vpon him in these words( which is given me) the words are plain,& are to be taken in their proper signification which is freely or of Gods grace bestowed vpon me, in that the Apostle saith his ministry and dispensation in the Church of Christ was given him, it pointeth out first this general instruction, that no man is to undertake that office& function to be a minister of the word& public dispenser of Gods secrets, No man ought to undertake the office of a Minister of the word unless it be given him of God. but he to whom it is given of God,( that is) he that is inwardly called of God, furnished with competent measure of gifts, both of mind& will for the discharge of that office and hath also outward approbation of the Church, and for this there be many reasons. First, because it is Gods order appointed in his Church, that he that is to teach should by him be called, and sent, Rom. 10.15. Secondly, the ministry is Gods, and not mans,& therfore ministers must be sent and deputed of the Lord. Thirdly, unless they be sent of God they cannot gather assurance of Gods special protection and assistance in their calling which is necessary for them. The use of this may bee to discover the error and fancy of the Anabaptists and their followers, Confutation of an anabaptistical fancy. who think that any man vpon a private motion may step forth and undertake the duty of a public teacher, and may preach and expound the Scriptures, and they allege for themselves that such motion is from the spirit of God, but( indeed) it is rather from another spirit even from Satan& from their own pride and vanity,& it is an opinion foolish and fantastical, I will spend no more time in confutation of it. We are to mark that the Apostle speaking of his ministry and stewardship in Gods house, an eminent office,& of excellent dignity, hath an eye to the first cause and fountain of it, that it was given and bestowed vpon him, that it descended vpon him from the mere grace& mercy of God. Hence wee are taught, that in all the good things of this life we enjoy, In all the good things of this l fe we do eni●y, we are to look up to the giver of them. be it dignity, office in the Church, or in the common-wealth, be it health, wealth, liberty, credit, stock or store, wee are to lift up our eyes to the hills from whence any of these good things come down, we are to look to the fountain whence our stream hath issued, even to the mere grace and mercy of God, wee find it was common and frequent with our Apostle thus to look upward to the author and giver of every good gift, 1. Cor. 15.10. by the grace of God, I am that I am. Ephes. 3.7.8. he saith he was made a minister of the gospel by the gift of the grace of God, even to me the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ, Gal. 1.15. that he was called by the grace of God, this was commendable in the Apostle, and is worthy our imitation, and it is a duty of great good consequence. First, it worketh true thankfulness, This duty practised worketh in us first thankfulness. Secondly humility. 1. Cor. 4.7. nothing is more effectual to draw out thanks for good things received of men then to know the things given to bee mere gratuities above desert, and merely from the bounty of the giver. again it is a notable means to humble us, shall wee know the good things wee haue are received from the mere grace of God, and shall we then be proud of them? it is the Apostles conclusion, what hast thou that thou hast not received, and if thou hast received it, why rejoicest thou, as though thou hadst not received it? let us remember this duty, Note. and the rather because it is the corruption of our nature to rest in the things given and to forget God the Author and giver, to eat the bread, and not to see God in the bread as saith Luther. Moses knowing this inborn corruption, Deut. 6.12. gives this caveat, beware least, &c. and this corruption was grown to full ripeness in Nebuchadnezar Dan 4.27. is not this great babel that I haue built for the house of the kingdom, by the might of my power, and for the honour of my majesty? motives stirring us up to the practise of this duty. and wee know what followed he was driven out from men to live with beasts. Let us take heed God deal not with as he dealt with him, wee may justly fear it, if we haue not hearts to see and consider the mercy and free grace of God in the good things vouchsafed unto us, that he will drive us out among beasts( that is) in his just iudgement give us the hearts of beasts, hearts taking sensual delight in those things we enjoy, ever groveling vpon them, and not able to lift up themselves, towards which is an heavy iudgement. And consider we further whence it is that men see not Gods mercy in outward good things, surely because they see not his favour towards them in Christ, in whom right to all the creatures is restored, and by whom only sweetness is found in blessings, 1. Cor. 3.21.22 23. and out of them they are but curses, it is not possible that a wicked man who finds not Gods grace in Christ, should see his mercy in outward things, for( indeed) they are not given to him in mercy, but in iudgment, as his portion, and as witnesses of his unthankfulness, as it is said, God left not himself without witness in doing good, giuing rain and fruitful seasons, filling our hearts with food and gladness, and to leave him without excuse. If then we would not( by the just hand of God) be given over to live as bruit beasts amongst men, feeding and fatting ourselves with Gods blessings, and wanting eyes and harts to see and consider his mercy in them, if wee would not prove to ourselves& against ourselves that we see not Gods grace in Christ, let us learn to raise up our thoughts to see Gods grace and mercy in the outward good things of this life given, and bestowed vpon us that so wee may be thankful to him for them, and use them not to riot excess, bravery, and to set out, and to magnify ourselves above others, but to the glory of him that gave them, and to the good of ourselves and others. It followeth( unto you-ward) in these words we haue the third material in the Apostles limitation( namely) the spespeciall reference of his ministry, and the meaning is, Pauls Apostleship had special relate to the Gentiles. in respect of you Colossians, and the rest of the Gentiles, that which I will hence observe shall be this. That the ministry and Apostleship given to Paul had special relation to the Gentiles, yea he was appointed by special vocation the chief Apostle of the Gentiles, as Peter was of the Iewes; it appears plainly Gal. 2.7. and wee find it in many places of the acts, that Pauls commission was specially to preach to the Gentiles, as Acts 4.9. If any say the commission of the Apostles was general, it is true, Acts 13.2. Acts 26.17. this power and liberty was given, yet afterwards it pleased the Lord in wisdom for good causes to order it by a second decree, that Paul should specially haue care of the Gentlies, I say specially, for though paul( occasion being offered) preached to the Iewes, they being dispersed among the Gentiles, yet was he still the chief Apostle of the Gentiles. How then can the Papists derive the primacy and supremacy of their Pope Against the supremacy of the Pope. from Peter, the Scripture is plain that Peter was not chief Apostle of the Gentiles, therfore admit the Pope to be his successor, and to haue his authority( which no wise man will grant being Apostolical) yet cannot be thence derive his authority and power over the Gentiles, they might more probably convey his title of supremacy from Paul, then from Peter, and indeed being driven from this by plain evidence of Scripture, they would craftily seem to derive their Popes authority from both Peter and Paul which is but a mere shift, if they hold their own principles it is impossible. In the last words of this verse ( to fulfil the word of God) we haue the end of the Apostles ministry, that he was a minister of the Church to fulfil the word of God, by the word of God we are here to understand the gospel as appears in the next verse, Interpretation. and to fulfil it is to publish and to preach it and the preaching of the gospel by the Apostle is called a fulfilling of it, because by it the Gentiles were called as was foretold by the Prophets, and that work being wrought& fulfilled on them by the preaching of the gospel, the preaching of it is called a fulfilling of it. That which hence is offered to our consideration is from the form of speech here used, the Apostle saith not to preach the gospel but to fulfil it hence follows this conclusion. That the gospel truly preached is not an empty word, The gospel truly preached is not an empty word. 2. Cor. 3.8. Gal. 3.2. but a word filling those that belong to God with grace and goodness, and the true preaching of it is powerful to that purpose. Hence it is that the Apostle calls his preaching of the gospel, the ministration of the spirit, he saith the Galathians received the spirit by the preaching of the gospel and herein lies a principal difference between the Law and the gospel. The Law doth not minister the spirit, but by the preaching of the gospel the spirit is given. This must teach us to make a precious account of the preaching of the gospel, We are to make precious account of the preaching of the gospel. 2. Tim. 3.15. which hath with it( in them that belong to God) the operation of his spirit, and is powerful to bring them from ignorance to knowledge, from darkness to light, from the power of Satan to the glorious liberty of the sons of God, and to make them wise to salvation, and let us look on ourselves in our natural condition before the preaching of the gospel hath wrought vpon us, what are we? surely, blind and ignorant of the ways of God, walking in the darkness and vanity of our mindes, rushing into errors, breaking out into blasphemies, running into all sorts of sin, yedding to the suggestions of Satan, embracing the vanities of the world, following the swindge and corruptions of our own hearts, and lying open to the wrath and and judgements of God, these things ought to move us to make special account of the gospel preached, which doth in as many as it is powerful, inform the iudgement, reform the will, order and sanctify the affections, and bring into captivity every thought to the obedience of Christ. The gospel preached gives the Spirit, Note. the Spirit begets Faith, Faith apprehends Christ, and Christ brings salvation, therefore make precious account of the preaching of the gospel. VER. 26. Which is the Mystery hide since the world began and from all ages▪ but now is made manifest to his Saints. This verse, for the connexion looketh up to the former as an explication of that the Apostle said in the end of it, of what word he spake( namely) of that Which is the Mystery hide since the world began( that is) the word of the gospel, and for the matter and substance of this verse it contains a third argument to persuade the Colossians to continue grounded in the faith. The argument is taken from the excellency of the gospel, that the gospel is a hidden and deep Mystery and so of great excellency, therefore being preached and revealed unto them, they ought to make precious account of it, and to continue in the sound profession of it. The order and disposition of this verse in itself is on this manner. First, we haue an instance or particular insisting in that part of the word of God, that the Apostle was to publish, even that which is the Mystery. Secondly, to this is subjoined a distinct and different condition of this Mystery in respect of distinct and different times that it is. hide and Manifested. hide in respect of former and foregoing times in these word. hide since the world began. Manifested in regard of time present, but now is made manifest. Thirdly, to this is added the persons to whom it is manifested in the last words to his Saints. Come wee to the particular examination of the words and first of this mystery hide in these words, which is the mystery hide since the world began. under the word Mystery, that we are to understand the gospel it is evident by the context, for the Apostle saith in the verse before, Interpretation. it is the word of God, and in the verse following, that word, that hath Christ for the matter of it, and that is onely the gospel. Now the gospel which contains the doctrine of the humiliation, exaltation, humanity, divinity, office of mediation and all things concerning the life and death of Christ is called a Mystery because it is wonderful; deep, secret and unsearchable, for that is the proper and natural signification of the word( {αβγδ}) ( Mystery) and wee shall find in Scripture this word always used to signify a thing secret in religion, Ephes. 5.32. the Apostle speaking of the near union and coniunction of Christ and his Church saith, {αβγδ}, this is a great secret, we haue there the same original word, that here is used ( hide) or rather as the original word is, ( hath been hide) since the world began, the words are from worlds) the meaning is from all eternity, and from all ages,( that is) from all generations of the world, till the coming of Christ in the flesh, the gospel was hide from the Gentiles simply, and from the Iewes comparatively, in comparison of the clear lighr and manifestation of it since the incarnation of Christ, so doth the Apostle expound himself, Ephes. 3.5. Which in other ages was not opened as now it is revealed unto his holy Apostles and Prophets by the spirit. Thus then the words are to be conceived, even that secret and unsearchable doctrine of the gospel which hath been hide and kept secret from all eternity, and from all generation of the world, simply from the gentiles, and in comparison from the Iewes before the incarnation of Christ. here first let it be observed in a word against the false and deceitful dealing of the Papists that the word {αβγδ} is translated by them a Mystery in this verse and in the A popish deceit discovered. next verse Sacrament thereby labouring to maintain the false opinion grounded on Ephes. 5.32. that Matrimony is a sacrament, and so they translate that place, and thence would they ground it, but( indeed) the opinion is erroneous and false and that text will not warrant it, for the opinion itself, it cannot bee that matrimony should be a Sacrament. Reasons proving Matrimony to be no sacrament. First, because it was ordained in paradise before the fall, but the Sacraments of the new Testament were ordained after Christ his coming in the flesh. again, a Sacrament of the new Testament is an outward seal of Gods grace unto salvation, a seal of the righteousness of faith, so saith the Apostle, which Matrimony is not, neither can the Papists ever prove it so to be, and therefore no Sacrament, and for the ground of their opinion, they merely wrest, and pervert the text, for the Apostle doth inplaine terms avouch that he speaks concerning spiritual marriage between Christ and his Church, this is a great secret, but I speak of Christ, and his Church. again, to say that Matrimony is a Sacrament, because the word {αβγδ} Mystery is given to it, is most absurd and foolish, Rom. 4.11. for they might as well say, that the gospel itself is a Sacrament, which in this text is so called, but that were as gross as to say, the seal and the writing are all one, for Sacraments are seals of the covenant of grace written in the gospel, yea, they might as well affirm that the close working and secret insinuation of Antichrist into the Church of God is a sacrament, which is called a Mystery, but a Mystery of iniquity, 2. Thes. 2.7. yea also, that name written in the fore head of the whore, Reu. 17.5. How absurd and foolish then it is to say, that Matrimony is a sacrament, because it is called by the Apostle {αβγδ}, a Mystery, any man of the meanest capacity may easily discern. Let it be further observed that the word of the gospel hath this tittle given to it, that it is a mystery, a deep secret and hidden doctrine, the consideration of this doth offer this conclusion. That it is no easy matter truly to understand, know and beleeue the gospel, It is no easy matter truly to understand know& beleeue the gospel. a man cannot easily come to haue knowledge and faith in the secrets of the gospel needful to bee known, and believed to his own salvation, for proof of this, that one place is sufficient, 1. Tim. 3.16. without controversy great is the Mystery of godliness, the doctrine of godliness, the gospel, is not onely a mystery, but a great Mystery full of secrets and of exceeding profoundness and depth, and it is so without all question or controversy, the word signifieth by all mens confession that it is an opinion or truth generally confessed of all, and that the gospel is not easily coneeiued and believed, it were easy to give instance of particulars, wee preach Christ crucified unto the Iewes, even a stumbling block, 1. Cor. 1.23. and unto the Grecians foolishness. Acts 17.18. The Athenians the wisest of all the Heathen, said Paul was a babbler or trifler, and setter forth of strange gods, when he preached Iesus, the very substance of the gospel and the resurrection. Yea, come we to those that make profession of Christ and of his gospel, some of them are natural and carnal, and cannot perceive the things of the spirit of God. 1. Cor. 2.14 others are regenerate and perceive them, but it is onely in part,& that by the special gift of God, Mat. 13.11. and the reason of this is, because there is no seed of the gospel in nature the moral Law is written in nature by creation, Rom. 2.15. & since the fall we haue some remainder of it in us: the Gentiles show the effect of the Law written in their hearts, We must take heed we deceive not ourselves touching our knowledge& faith in the promises of the gospel. but the gospel the ground of it being Iesus Christ, is above the reach of nature, created of nature in the state of innocency, and much more of nature corrupted,& therfore it is no easy matter truly to conceive and beleeue the doctrine of the gospel,& this must teach us to take heed we deceive not ourselves touching our knowledge& faith in the promises of the gospel, if we never felt the mighty and powerful work of God, or the working of his mighty power, as the Apostle speaks, Ephes. 1.19. to work in us understanding and faith in the gospel, but haue a faith easily conceived without any supernatural work: We haue indeed no true faith: it is the faith of the greatest number in the world, even a faith conceived without any hardness or pains at all, a faith conceived onely by tradition, because they are bread and born and brought up in the bosom of the Church, and haue heard it delivered in the Church, that Iesus Christ came into the world, took our nature on him, and suffered death on the cross, thereupon they conceive in mind a bare persuasion that Christ is their saviour, and they can repeat and patter over all the Articles of the Creed, yea, some are so grossly ignorant as they repeat them as a prayer, which is ignorance as thick as the darkness of egypt, it is palpable and may be felt. Thus many do, and presently they imagine they steadfastly beleeue them, without finding any hardness in the matter, or any unbelief in their hearts, in respect of any one article of the Creed, I appeal to mens consciences in this case, yea, the speech of many ignorant persons makes it known, being asked whether they beleeue the articles of faith, their answer is ready, they never doubted of any one article in all their life, they beleeue them all. Now what is this though we seem to renounce Popery, but indeed to fall into a dangerous error of popish learning, to haue an implicit faith, a faith wrapped up and enfolded in the general, to beleeue as the Church believes, which is a faith easily and soon conceived, to beleeue as the Church believes without further ado. Wee must therefore remember what hath been now delivered, that it is no easy matter, truly to know and beleeue the doctrine of the gospel, Note. the gospel of Christ being the material object of faith, and the mercy of God in Christ for the remission of sins the formal object of it, are great and unspeakable mysteries, and cannot be comprehended without much hardness, and much striving against natural unbelief and know it for a truth, we never truly beleeue the gospel to salvation, till wee can say with a true feeling of our own weakness and want of faith, as he said in the gospel, Lord I beleeue, Lord help mine unbelief, till we find and feel the power of Gods spirit in us, ouermastering our natural hardness and our unbelief, touching the secrets of the gospel, and know for a conclusion of this point, that faith easily gotten, is but a fickle and loose imagination, and in time of trial or temptation or great affliction, it will fail us, it is a faith of nature and reason, and not of the spirit of God, and when nature and reason fail, that faith cannot stand. I will add one other short use of this doctrine, is it so that it is no easy matter to understand, and beleeue the gospel, and even the Angels stand amazed, and with admiration desire to behold the wonders of the gospel, away then with all high conceit of wit. Come wee to the hearing of the gospel preached with an humble heart, Wee must come to the hearing of the gospel preached with humble hearts. 1. Pet. 1.12. Iam. 4.6. an heart emptied of all swelling conceit, for such as haue it are unfit to receive the wisdom of God, they are ill disposed to receive it, yea, God doth resist them, God resisteth the proud &c. the word signifies that God doth set himself as it were in battle array against them, to fight with them, and therfore will not reveal his secrets to his enemies, being to fight with them: pray wee then ever with david, Psal. 119.18. Open mine eyes that I may see the wonders of thy Law. That I may see the wonders and great mysteries of thy gospel, yea, let us not rest in that we conceive of our own heads, out of the word of the gospel, or that wee hear and learn of our Teachers, but let us strive with God by prayer to be also inwardly taught by his Spirit; for here is one cause why some fall from that they haue heard and learned, Note. because they pin their faith on the sleeve of their Teacher, and if he fall they fall with him, because their ground is gone. Let as many as desire to continue steadfast in the truth, never rest in that, they haue conceived either of themselves or by the teaching of men, but crave that the Lord by his spirit may instruct them, and then no doubt the Lord will not sand them away empty, but will so season their hearts by his grace, that though thousands fall away on every side, yet they shall continue steadfast in the truth taught and received, Now from these words ( hide since the world began) that is, as we shewed from all eternity, is plainly evinced and proved unto us, the eternity of the gospel. That the gospel is the eternal word of God hide in God, The gospel is the eternal word of God. and as ancient as God hhimselfe. Ephes. 39. The inference vpon this by way of use might bee to prove that the sending of Christ into the world was decreed that the permissio of the fall of man was decreed,& his redemption by Christ also was decreed in the eternal council of God, but I pass by these things, these things are more fit to be examined and discussed in the schools, yet let the eternity of the gospel be thought on as many as truly beleeue the promise of the gospel, The eternity of the Gospel is a ground of sound comfort to all true believers. it may serve to strengthen and confirm them in never failing comfort for as many as by true faith rest vpon the promise of the gospel touching remission of sins and justification by Christ may be sure that the ground on which they rest will never fail them, the gospel is eternal coming out of the bosom of God the Father, therefore as immutable and unchangeable as God himself, and as impossible it is that he that doth rest vpon the promise of the gospel, touching life and salvation, should be deceived as he that resteth vpon God himself, who cannot possible lye nor deceive, all the promises of God in Christ are, yea, and Amen saith the Apostle, 2. Corinth. 1.20. that is, they are certain; and infallible, and Heb. 6, 18. the promise made to Abraham, and in him to all the faithful is joined with the oath of God, and the holy ghost there saith: these are two immutable things wherein it is unpossible that God should lye: that as many as haue refuge to hold fast the hope that is set before them might haue strong consolation, and let as many as truly beleeue think vpon it to their comfort. It followeth ( and from all ages) the next point that is offered from these words( being understood as they haue been formerly expounded) is this, that the vocation or calling of men to life everlasting, is not universal, The vocation and calling of men to life everlasting is not universal. it reacheth not to all times, places and persons of the world, the gospel by which men are called( as it is clear from this and other places of Scripture was not revealed for many generations unto the Gentiles; to inquire into the cause were curiosity and bold presumption, we are rather to adore the secret judgements of God, and for the revelation of the gospel to us, to magnify the mercy of God and to become thankful, but for the point it is clear by many testimonies of Scripture, that the gospel was not revealed to the Gentiles for many ages, it is said, Acts 14.16. God in times past( that is) before the coming of Christ in the flesh, suffered the Gentiles to walk in their own ways. Eph. 2.12. Rom. 15.20. The Gentiles in times past were without Christ yea, without God as Atheists in the world: Paul preached where Christ was not so much as name according to the prophesy of Isay. 52.14. to whom he was not spoken of, he shall be seen,& that which they had not heard, shall they understand. How then can that position& that conclusion, held by some, be true that redemption wrought by Christ is universal in respect of the whole world, That redemption wrought by Christ is universal is an error. that Christ dyed to redeem all generally without exception,& that some notwithstanding are not saved is through their own default, because they will not? this position besides the error of it, in making the sin of the world death, and hell stronger then Christ, or at least Gods purpose variable, and subject to mans will, which are fowle errors, besides this, it cannot stand with the truth of this text, for if redemption bee universal, then must it of necessity bee universally known, for otherwise it is no universal benefit, it is a benefit onely to such as know and beleeue it, and if it be not known, it cannot be believed. Now this text makes it clear, that it was never universally known, but rather the contrary, it was hide from many ages, therefore universal redemption is but a device of mans brain, and wee shall find it to bee but a deceiving ground of comfort if wee rest upon this, that Christ dyed for all, Note. and haue no better ground of comfort in time of need, it will fail us, for then will the distressed conscience bee ready to exempt itself from the benefit of redemption, and say, Christ indeed dyed for all, if all would receive him, but I by my sins haue cut myself off from him, therefore the benefit of his death will do me no good, let us then renounce it as erroneous and false, that redemption by Christ is universal. Let us come to speak of the gospel in respect of the time present ( but now is made manifest to the Saints) by the word ( now) wee are to understand this last age of the world, Interpretation. beginning from the coming of Christ in the flesh, and reaching to his second coming to iudgement, all tne time of the new Testament, which is called by the Apostle, the acceptable time, the time of grace and day of salvation, 2. Corinth. 6.2. and that this word hath this signification and extent, the Apostle makes it most clear, Rom. 16.26. the mystery kept secret since the world began but now is opened, and published among all nations;) for the word of faith began to bee preached to the Gentiles, onely after the coming of Christ in the flesh, and not before ( to his Saints) that is as the Apostle expounds himself, Ephes. 3.5. first and principally to his holy Apostles and Prophets of the new Testament, who were sanctified, and set a part to preach the gospel, and secondarily to all the faithful sanctified by the spirit of Christ, thus then are the words to bee conceued. But now in this last age of the world, in the time of the new Testament is the gospel revealed to his holy Apostles, and Prophets of the new Testament, and to all the faithful sanctified by the Spirit of Christ. Wee are here to mark the opposite condition of the gospel in respect of different times, that in former times it was hide from the world, but now is revealed, together with the amplification, to whom( namely) to the Saints, taking all together, wee are put in mind of this conclusion. That ignorance of the gospel now under the gospel, and in the time of the new Testament, Ignorance of the Gospel in them that be of yeeres and discretion is now in these daies a fearful thing. in such as bee of yeeres and discretion( for of infants knowledge it not required, they being children of believing parents, haue, title to Christ by the tenor of the covenant of grace I will be thy God, and the God of thy seed) but in such as be of yeeres, it is a most fearful thing, though it bee no easy matter truly to understand and beleeue the gospel, in respect of natural hardness and unbelief, yet to the Saints, to them that are sanctified, it is now made manifest, therefore now for them that ought to know; to bee ignorant of the gospel, is a most fearful thing it seals up want of grace and sanctification. If the gospel be hide, it is hide to them that are lost; The Apostle saith in the verse before, 2. Cor. 4.3. that he did approve himself to every mans conscience in the sight of God, in the manifest declaration of the truth of the gospel, and hereupon he doth infer, if our gospel bee then hide, it is hide to them that are lost. In whom the God of this world the divell, hath blinded the mindes( that is) of the Infidels, that the light of the glorious gospel of Christ, which is the image of God, should not shine unto them. Hence it is most clear, that ignorance of the gospel in such as ought to know it, is a fearful sign, it shows not onely want of grace and sanctification but that God even now sits in iudgement vpon such persons, and hath begun to make known their reprobation and final perdition, and let this bee thought on by all such as are ignorant of the doctrine of the gospel, reproof of them that are now ignorant of the doctrine of the Gospel. and yet ought to know it, and haue means to know it, many there bee that are so far from the true knowledge of the gospel, as they cannot distinguish the truth of the gospel from error and falsehood, yea, some pled for themselves that they are not book-learned, and therefore( as they imagine) ought to be excused in their gross ignorance, such persons conclude their own iudgement, and give sentence against themselves, that they want grace, and are in a fearful condition, howsoever ignorance might before the manifestation of the gospel, excuse from so great sin, yet could it not excuse from sin altogether, but now to pled ignorance in the clear light of the gospel is void of all excuse, yea, it argues that Gods wrath and vengeance hath taken hold on such persons; many will bee ready to exempt themselves from this fearful condition, and I doubt not, but some may truly say it, that they know the way of salvation, the doctrine of redemption published in the gospel, and let such persons further consider the argument of the Apostle, Rom. 13.11. that the more knowledge wee haue, and the nearer wee come to salvation, the more wee ought to answer it is holinesse, considering the season saith the Apostle it is now time that wee should arise from sleep, for now is our salvation nearer, then when we believed; the night is past, and the day is at hand, let us therefore cast away the works of darkness, and let us put on the armour of light, so that wee walk honestly, as in the day, not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying. If men that know the doctrine of the gospel walk in gluttony, drunkenness, chambering, wantonness, strife, contention& malice &c. it argues that the veins of spiritual life are frozen up in them, yea, these latter sins are more ugly then the sins of their former ignorance, the Apostle calls the Galathians fools, Gal. 3.1. and why? because they knew not the doctrine of the gospel? No, but because they did not obey the truth of the gospel, Christ being in lively and evident manner preached unto them, as if he had been crucified among them, where the Apostle doth give us to understand, that if the doctrine of salvation by Christ bee plainly delivered, and upon the delivery of it, understood and known, and yet not obeied, not answered, in faith and repentance, according to knowledge, such persons as so understand and know it, are foolish and bewitched by some enchantment, they are deluded by some secret operation and working of the divell. VER. 27. To whom God would make known, what is the riches of this glorious mystery among the Gentiles, which riches is Christ in you, the hope of glory. In this verse the Apostle doth further set out the manifestation of the gospel to the Saints, by the efficient cause of it,( namely) the will of God in the first words, to whom God would make known, then he doth further commend the mystery of the gospel. First by the condition of it, that it is richly glorious, what is the riches of this glorious mystery. Secondly, by the extent ( among the Gentiles) And because they might doubt what is meant by riches of the gospel, and might understand his words, as spoken of the riches of glory laid up in heaven, the Apostle doth explain himself in the words following, which riches is Christ in you the hope of glory. In which words is couched a fourth argument to persuade the Colossians to continue in their faith. Come wee to the words of this verse, as they are laid down by the Apostle; And first of the efficient cause of the manifestation of the gospel to the Saints ( To whom God would make known) the will of God is one and the same without division and distinction; but for our understanding, it is by divines distinguished into the will of his good pleasure, Interpretation. and his will revealed in his word, the rule of faith and obedience, wee are here to understand the will of his good pleasure according to that of our saviour, Mat. 11.26. at that time Iesus answered &c. it is so O Father, because thy good pleasure was such, when therefore the Apostle saith, to whom God would make known, his meaning is to whom God according to the good pleasure of his will would make known. We are here to mark that the Apostle is not content to say that the Mystery of the gospel now in the time of the new Testament is opened and made manifest to the faithful sanctified by the Spirit of Christ, but he goes further and sets down the good pleasure of God, the original and the cause of their understanding and knowledge of the gospel. Hence ariseth this point of instruction. That the clear light of the gospel doth enlighten none but such as it pleaseth God to illuminate. The clear light of the gospel doth enlighten none but such as it pleaseth God to illuminate. Notwithstanding the manifest revelation of the gospel now in the time of the new Testament, yet none come truly to understand and know it, but onely such as according to the good pleasure of God, are by him enlightened▪ onely they to whom it pleaseth God to make it known, and for this cause Paul prayed for the Ephesians, that the Spirit of wisdom and revelation might bee given them, that the eyes of their understanding might bee lightened, that they might know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints Ephes. 1.17.18. and hence it is, that the Apostle saith, 2. Cor. 4.6. that God by the same almighty power whereby he brought light out of darkness at the first creation of all things, doth shine in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. unless it please God to open our eyes, to see the secrets of the gospel, we are like the two disciples, Luk. 24. that went with Christ to Emaus, walked and talked with him and yet knew him not; so we pass along with Christ in the gospel, and hear him speak unto us,& yet haue our eyes held that we cannot know him, daily experience teacheth the truth of this point, and their is reason for it, because indeed it is the prerogative God doth reserve peculiar to himself, to make men understand and know the doctrine of the word and gospel, therfore the Apostle saith, Paul may plant and Apollos may water, 1. Cor. 3.7. but God onely giveth the increase, where, when, and to whom it pleaseth him. Some may say; Wee red that the word itself converteth, Psal. 19.7.8. Psal. 119.130. gives wisdom and understanding& light to the eyes; and therefore it is not peculiar to God, to illuminate. The word doth convert, enlighten, give wisdom and understanding, onely as an instrument, and that not as a natural instrument, as having virtue in itself as a medicine is a means of health; but as an instrument signifying and testifying that which the spirit of God doth inwardly work, and only where it pleaseth God to work there the word doth enlighten: it remains then a truth that the clear light of the gospel doth enlighten none but such as it pleaseth God to illuminate, the consideration of this may in some sort arm& strengthen us against offence,& may teach us not to bee offended, nor to stumble at it because now in the clear light of the gospel, all are not reformed as they ought to be, Against offence taken at this that all are nor now reformed by the clear light of the gospel. & because where the word is truly preached, there some continue in their hardness& sin, and are notorious sinners unreformed, we must remember that the knowledge of the truth& reformation is that which only God must give, and it is given at his good pleasure and though the preachers of the gospel, should with Paul wish themselves separated from Christ for the winning of men, yet shall no more bee won to Christ then it pleaseth his Father to draw, John. 6.44. consider we the preaching of Christ himself: never man did or shall preach with like holinesse and power, were al reformed that heard him? nay were his own disciples thoroughly reformed as they ought? no surely, our saviour doth often justly reprove their want of faith, and let this then strengthen us against offence because all men are not reformed by the preaching of the gospel. Let us know that thus to bee offended is as much as to bee angry with the Lord, for doing with his own as pleaseth him,& to quarrel with the spirit of God for blowing where he listeth which is fearful if it be not duly cosidered. For a second use, Such as are enlightened by the gospel are to be thankful to God for that mercy. Mat. 11.25. is it so that the clear light of the gospel doth enlighten none but such as it pleaseth God to illuminate, then let as many as it pleaseth God to enlighten with the knowledge of his truth, magnify the mercy of God, and bee thankful unto him for that his great goodness, we haue the example of Christ himself in this kind. If we that haue the knowledge of the truth consider, how many are left in ignorance, how many are given over to popish superstition, yea how many living in the same place with us, frequenting the same means of salvation that we do, and yet remain in their natural blindness, wee shall find that we haue great cause to magnify the great goodness of God towards us, not onely in giuing unto us his gospel, but making us to understand that above many thousands, it is a blessing to haue the gospel brought unto us, but a double blessing is it to haue understanding harts given us, harts moved& yielding to the truth of the gospel, every one that hath this blessing vouchsafed may justly break out& say, Lord what am I that thou shouldst show me such mercy, I was born and brought forth in sin as other men, I haue multiplied& enlarged my sins, both before knowledge& since, my unthankfulness is great, my unworthiness greater, yet thou hast vouchsafed me mercy above many thousands, and thus are we to meditate on the mercy of God in giuing us knowledge of the gospel, and to open our mouths in praise and thanksgiving for the same. Come we to the commendation of the mystery of the gospel in the next words ( what is the riches of this glorious mystery) the words are, what is the riches of the glory of this mystery, the word( riches) is metaphoricall borrowed from outward good things, Interpretation. and doth here signify plenty and abundance of glory: wee find the word used in this sense in many places of the Scripture Rom. 11.33. the Apostle speaking of the admirable depth of Gods judgements, breaks out on this manner, O the deepenes of the riches both of the wisdom and knowledge of God, and thus he calls the unspeakable bountifulness of God, the riches of his bountifulness,( of the glory)( that is) of the excellency of this mystery, both in itself,& in regard of the effect making excellent, thus then are these words to bee conceived, what is the exceeding great& abundant excellency of this mystery in itself, and in the effect of it. Heer first it is to be observed that the Apostle saith God would make known to his Saints, not barely the mystery of the gospel, but the riches of that mystery, and hence ariseth this conclusion. That as many as are truly enlightened by the Spirit of God in the knowledge of the gospel, They that truly know the Gospel know more then the truth and story of it. they know more then the truth and the story of the gospel. God doth make known to his Saints the riches and the glory of the gospel, the good, the excellent, the sweet and comfortable things of the gospel, they know the gospel as rich men may be said truly to know their riches when they know them in the use and comfort of them, so they that are truly enlightened know the gospel in the right use of it, in the sweet& excellent comfort of it, touching remission of their sins, peace of conscience, adoption through Christ, ioy in the holy ghost, Ephes. 1.18. the Apostle prays for the Ephesians that they might know what the bare story of the gospel? no, but what the hope of glory, and what the riches of his glorious mystery among the Gentiles is. The reason of this truth is given by the Apostle. 1. Cor. 2.9.10.11 12. and it stands thus, God gives to his Saints his Spirit, the Spirit reveals unto them the Secrets of the Lord, not onely general things known by the common gift of illumination, but the deep things of God the hidden treasures of the Lord, 1. Cor. 2.9. the things eye hath not seen, neither ear hath heard, neither came into the heart of man, which God hath prepared for them that love him, therefore they stick not in the letter of the gospel, but find the marrow and sweetness of it. And for the use of this point, it may serve as a ground of trial; hereby wee may try whether we be truly enlightened, and haue true and saving knowledge of the gospel or no. If we rest not in the letter; in the bare knowledge of the truth and story but search further and find the sweetness and comfort of the gospel then wee haue true knowledge of it. trial whether we haue true and saving knowledge of the Gospel or no. Now because every one will bee ready to assume this to himself that he finds the sweetness of the gospel, some rule of direction is needful that in this case wee deceive not ourselves, we are therefore to know that then we find the sweetness of the gospel, when wee find that delight and comfort in it, that worldly minded men do in their riches, and treasures, when we are affencted to it, as to our chief treasure, when we find our desire after it insatiable, and especially when wee find the comfort of it in time of trouble and distress, Note. for the most wicked will seem to find comfort in the gospel in time of health and prosperity, but if we can truly say with david Psalm. 119.50. it is my comfort in my trouble, then we haue found the sweetness of it, then wee haue true knowledge of the gospel, and to stir us up to labour for this, consider but thus much, that not onely the Law, but the gospel also is a killing letter, if we rest in the letter of it, and never search into the Spirit, the life, the sweetness, and the comfort of it, yea( as I shewed not long since) nothing doth more gal the heart wounded for sin, then the remembrance of the sweet promise of the gospeil: if it find it not belonging to itself. Let us then truly pray that wee may truly find out the sweetness of the gospel, that it may stand by us and comfort us in our greatest distress. The next thing we haue to mark from these words is, that the excellency of the gospel is laid before us under the terms of riches and glory, two things much affencted, and much sought after in the world, yea these two were the strength of the divels last& strongest temptation, laid against our saviour, Math. 4.9. he knowing the power of these two to 'allure to sin, he shewed him all the kingdoms of the world, and said, all these things will I give thee, if thou wilt fall down and worship me. Hence we may take up this conclusion, that look what things the world hath in it to satisfy the desires of worldly minded men, The gospel hath more excellent things in it to content the minds of true believers then the world hath in it to satisfy the desires of worldly minded men. and to give them comfort and contentment the same or rather more excellent things hath the gospel, in as much as heavenly things are above earthly comforts and contentments, even most excellent to the souls of true believers, hath the gospel in itself. For why? the riches of the gospel is Christ in whom is found all sweet comfort and contentment, even all the treasures of grace and glory, hence it is that Salomon brings in wisdom( that is) the wisdom of the Father Christ Iesus, Pro. 8.18. saying riches and honour are with me, even durable riches and righteousness. Seeing then the gospel is so rich a treasure in itself, we are to esteem of it even for itself, and not to think basely of the gospel, because it is offered and brought unto us in earthen vessels, Wee are to esteem of the gospel for itself, and not to think basely o● it because it is brought unto us in earthen vessels. weak, frail, miserable and mortal men as the Apostle saith, 2. Cor. 4. we must know that the excellency of the gospel dependeth not vpon any thing out of itself, as not vpon the worthiness of him that brings it, though it be an angel from heaven, as it was Luke. 2. who brought tidings of it to the shepherds, neither doth the unworthiness of him that is the bringer, any thing diminish or detract from the excellency of the gospel itself, which is a thing that some in these dayes do stumble at, and think that if the messenger bee stained with any spot or crime, then they ought not to receive the word of the gospel at his hand, it were to be wished indeed that all the Ministers of the gospel, as they are called Angels, had angelical purity, but let us take heed, wee fasten not that unworthiness that is found vpon the heavenly and excellent mystery of the gospel, that we esteem not that more or less excellent, according to the condition of him that brings it, in common reason we know it is absurd to make the truth or goodness of the message depend vpon the quality of the messenger, we will with gladness receive good news, or that we are sure concerns our good whosoever brings it, and shall wee then refuse the glad tidings and comfort of the gospel for the fault of those that bring it, we are to try the spirits and doctrines of men, and finding them to be of God, and indeed the word of the gospel, we are to embrace them as full of heavenly comfort in themselves, and herein follow the example of the Apostle, Phil. 1.18. he saith verse 15. some preach Christ through envy and strife not purely( that is in regard of their corrupt minds, for otherwise their doctrine was pure, what then? yet Christ is preached &c.& thus are we to ioy in the gospel excellent& comfortable in itself, even for itself, by whomsoever its brought unto us, yea, we are to love the gospel excellent in itself, even for itself, not in respect of any thing out of itself attending upon it, because it brings with it wealth, peace and prosperity, for so to love it, is to verify the divels argument against job, that as he said, job feared God because of his plenty of outward things, so we love the gospel, yea, this is indeed to love ourselves or to love the gospel not for itself, but for ourselves because it brings advantage, because it brings things pleasing or profitable unto vs. Some may say how shall we know we love the gospel for itself in the midst of plenty and abundance of outward things. We love the gospel in the midst of plenty and abundance of outward things, when notwithstanding our plenty, our thoughts ever run vpon the comforts of the gospel, as david saith, Oh how love I thy law, it is my meditation continually, if it be so with us, though we cannot always be hearing, reading, or talking of the gospel, yet if we continually meditate and think vpon it, then we love it indeed. Another thing to bee gathered from these words, understood as they haue been expounded is this. That the gospel is not onely of great excellency in it self, but doth make all true pofessours of it most excellent and glorious, The gospel makes all true professors of it most excellent and glorious. Prou. the 4.8: saith the wise man, exalt wisdom, and she shall exalt thee, she shal bring thee to honor: if thou embrace her, shee shall give thee a comely ornament unto thine head, yea, shee shall give thee a crown of glory. Pro. 4.8.9. Our saviour the wisdom of his Father, and the substance of the gospel saith, Pro. 8.19. his fruit is better then gold, he makes more excellent and glorious then all the riches in the world, for( indeed) he makes all that truly beleeue in him, Kings and Priests to the Lord, yea fellow heires with him of heaven,& gives them right and title to that crown of glory, the righteous Lord hath laid up for all that love his appearance, it is therefore a clear truth that the gospel makes all true professors of it most excellent and glorious, and therefore it is a mere calumny and slander to say as some do, that the true profession of the gospel is the way to beggary and shane. It is a mere calumny that the true profession of the Gospel brings beggary and shane. The Gospel is richly glorious, not only in itself, but in the effect of it, if thou bee a true professor of it, it will enrich thee with such glory as all the world is not able to afford, it will make thee, not onely gracious and glorious in the sight of God, good Angels, and good men, but thou shalt be honoured in the inward conceits of the very wicked, as we red Exod. 11.3. that Moses was very great in the land of egypt in the sight of Pharaohs seruants, and there is reason for this why? Glory is ever an undivided companion of goodness, as shane is of sin, and what greater goodness then truly to embrace the Gospel, it is worthy observation that we find, yielded as the reason why such as are railed vpon for the name of Christ, are blessed, 1. Pet. 4.14. because the spirit of glory and of God resteth vpon them. Who then shall be able to take glory from them? not all the power of hell; though poor Naboth, 1. King. 21, might seem to haue all credit and good name quiter taken away for ever, being accused, convicted and executed for no less then high treason and blasphemy, yet the Lord who knew his innocency hath cleared him, and in stead of a momentany shane suffered by him, hath given him an honourable name, standing vpon perpetual record to all succeeding ages. Let us then remember it, that the way to become truly excellent and glorious, The Lord will disappoint them that think to get glory by any other thing save onely the true profession of the Gospel. not onely in respect of the eternal weight of glory in heaven, but even in this world is truly to embrace the gospel, and if any think to make himself excellent and glorious by any other thing, let him know the Lord will disappoint him of his purpose, yea though it be by doing that which is exceeding good in itself( to pass by such as think to advance themselves by sinful courses, for they shall leave their names as a curse unto Gods chosen. Isay 65, 15.) For example, by yielding reverence and due respect, to them that bring glad tidings of the gospel, if a man hold the feet of them that bring those glad tidings beautiful, anst do reverence them to get himself a name, and do not also embrace the gospel brought by them, let such a man be sure the Lord will frustrate and make voided his intention, look vpon the example of Herod, mark 6.20. he knowing John Baptist, saith the text, to be a just man, and an holy, he reverenced him, and heard him, yea he did many things, and heard him gladly; thereby( no doubt▪) thinking to insinuate with John, and to magnify himself, and to get himself a name, but we know the Lord did disappoint him, we repute him not a man of famous memory, but behold in him the very image and picture of infamy, there cleaves a blot to his name for ever, so surely as many as do reverence them who bring the glad tidings of the gospel, and so do a thing commendable in itself, but do it onely to get themselves a name, and do not withall truly embrace the gospel itself, they shall be disappointed of their purpose, yea the Lord doth inwardly imprint in the hearts of such their own damnation, in that they can witness with themselves, they obey not them in the doctrine of the gospel, whom they do approve for the grace of God, that is in them, let this be thought on, and let as many as desire to be truly excellent and glorious in the sight of God and of men and Angells, bee stirred up in truth and sincerity of hart to embrace the gospel, for so doing they shall be had in an everlasting remembrance as saith the Psalmist Psal. 112.6. yea God will then undertake the protection of their names, and will preserve them as their own salvation; it followeth ( among the Gentiles)( that is) among all nations of the world besides the Iewes, this doth show that God doth not reveal his gospel, according to foreseen merits, God doth not reveal his gospel according to foreseen merits. he in the time appointed by himself made known the riches of the glorious mystery of the gospel, to the Gentiles lying in darkness and gross ignorance yea without God in the world as the Apostle saith, Ephes. 2.12. yea we shall find that the Iewes before the coming of Christ were not preferred above the Gentiles in knowledge of the will of God for their merit, if we red Stephens testimony of them Act. 7.51. to 54. and join to this that of Ezechiel 16. from 3. to 7. wee shall easily yield to this truth, that the Lord doth not call to salvation and reveal his truth, for any merit foreseen, it is the error of the Papists, who hold the election of God, Confutation of the Papists. and consequently, the revelation of his truth, to bee for merit foreseen, wee are to renounce this as a gross error, and for the Gospel brought& revealed unto us, we being part of the Gentiles, to magnify the mercy of the Lord. Now to the last words of this verse, which are an exposition of the Apostles meaning, what wee are to understand by the riches of the gospel, and contain also a fourth argument to persuade the Colossians to continue in the faith, the argument is from the matter and substance of the gospel, that the matter and substance of the gospel,& the subject of all true preaching of the gospel is Christ our saviour and redeemer, by whom we look for life and glory, and therefore they ought to continue steadfast in the profession of the truth of the gospel; that is the purpose and drift of the Apostle in these words, and of the beginning of the next verse, whom wee preach the words are ( which is Christ in you the hope of glory) the word( which) doth plainly show in the original to what it hath relation( namely) to riches, and so the word ( Riches) may very well bee supplied ( Christ in you) for the better conceiving of these words, Interpretation. wee must understand that Christ his being in us, is not local or corporal, but spiritual and supernatural. Christ is in us after a spiritual manner,( namely) by his spirit in respect of Christ himself, and by faith in respect of us, for these are the spiritual bounds by which Christ is knit to us, and we to him, and wee find Christ his being in us expressed in Scripture on this manner, that he dwelleth in us by his spirit, 1. John 2 27. and again by Faith, Ephes. 3.17. and that we mistake not Christ his being in us, we must know further, that the Spirit of Christ is in us, not in essence and substance; but in operation, he working in us both to our justification and sanctification, he both applying Christ unto us, and quickening us by his grace to newness of life, ( hope of glory) that is, by whom wee certainly hope and look for glory in heaven. Hence is Christ called our hope, 1. Tim. 1.1. Thus then the words are to be conceived. Which riches is Christ being in you by the apprehension of Faith, and by the operation of the Spirit of Christ by whom we certainly look for glory in heaven. From the argument here used by the Apostle take notice of a gross error of popish doctrine. A gross error of the Papists confuted. The Papists teach that the gospel is nothing else in effect, but the law of Moses made perfect, the law written in mens hearts by the holy Ghost, if this were true, then should the Law and the gospel be all one in substance,& differing only in degree of perfection, then should Christ haue been revealed in the Law which is false, the Law never knew Christ nor faith in Christ, the mediator, God& man; the Apostle heer makes Christ the substance of the gospel, and therein placeth the riches and excellency of the gospel, which indeed were no preferment at all, if the Law and the Gospel were all one, it is sufficient to haue name this. The next thing we haue to mark is, that the Apostle saith, the riches of the gospel is not onely Christ, but Christ in vs. The gospel doth propound and set before us Christ, not onely in his own person, nature and office, but also in us by the apprehension of faith, and application of his Spirit. Hence wee may gather, that to whomsoever Christ is a saviour, he is not a saviour altogether out of himself, he is so a saviour to every one, as he is propounded and set forth in the gospel, Now in the gospel is set before us, not onely a saviour out of us, but also in us, and therefore to whomsoever Christ is a saviour, he is not a saviour altogether out of himself, To whomsoever Christ is a saviour he is not a saviour altogether out of himself. let no man misconstrue my speech, and mistake this conclusion it may be understood as favouring and giuing allowance and strength to a Popish opinion,( namely) this, that Christ is a saviour in us, by communicating and giuing merit to our works, and making them meritorious as the Papists teach, this indeed is to make Christ not an absolute and perfect saviour by himself as wee are taught Hebrewes 7.25. but onely an instrument by whom wee must save ourselves, and there is no truth in this, because Christ is not one with us, by personal union which is the ground of all merit, even in Christ himself, when therefore I say to whomsoever Christ is a saviour, he is not a saviour altogether, out of himself, my meaning is according to the truth of the word of God, that he is a saviour unto him, not onely by the merit of his death and obedience, How Christ is a saviour in some sort in us procuring pardon of sin, and right to life eternal, but also by his efficacy by his effectual working in him by his spirit, working faith in his heart to apprehended his merit, and purging his heart from corruption, and turning it from sin to God, and for proof of this wee haue some pregnant places of Scripture Titus 2.14 saith the Apostle, Christ gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works, not onely to bee a redeemer from the guilt and punishment of sin, but also from the corruption of sin, 1. Pet. 1.18. saith the Apostle, we were not redeemed with corruptible things as silver and gold, but with the precious blood of Christ, as with a lamb undefiled, and without spot, from what? from our vain conversation, saith the Apostle, whence it is clear, that Christ is a redeemer of men, not onely from deserved condemnation, and so a redeemer out of themselves, but even in them by the operation of his spirit redeeming, that is, freeing& delivering them from the corruption of sin, and from wicked conversation the fruit of it. And therefore to whomsoever Christ is a saviour, to him he is a saviour, not altogether out of himself. The reason& ground of this is evident, because Christ is a saviour, not onely by performing the outward work of redemption, but by application of that work, to the iustication, and sanctification of as many as are redeemed. Now the application of the work of redemption is, by the inward work of his spirit, and therefore to whomsoever Christ is a saviour, to him in this sense is he a saviour, not altogether out of himself. A point happily not known to a great number in the world; most men imagine Christ to be their saviour, but altogether out of themselves, reproof of them who think that Christ is their saviour altogether out of themselves. and herein doth the devill take advantage vpon our doctrine, the doctrine taught in our Church, that in the matter of justification in Gods sight, and in the matter of salvation, wee must go out of ourselves, and seek for justification and salvation only in Christ: hereupon doth the devill take the hint, and delude many thousands, persuading them it is sufficient if they beleeue or rather fancy to themselves, that they are justified and also saved by the merit of Christ, by Christ a saviour altogether out of themselves, though they never find Christ a saviour in them by way of application of his merit to their justification and sanctification. It is true( indeed) we must go out of ourselves in the case of justification and salvation in respect of merit, and seek for that only in Christ,& rest only on him for that, but we must also find Christ in us by the work of his Spirit applying his merit to our justification, and cleansing us to our sanctification( that is) we must find Christ a saviour unto us, out of us by his merit, and in us by the efficacy of his Spirit, and to stir us up to labour for this, know it for a truth, Note. that we can never haue assurance that Christ hath saved us by his merits till wee find he hath in some measure also wrought in us, and purged us by his spirit. he that is saved by Christ from hell, is by him also turned from sin to God, and if this be wanting, there can bee no assurance of the former. It is the Apostles own conclusion. If vpon examination we find not Christ in us, it seals up a fearful conclusion( namely) this, that wee are yet in the state of damnation, let as many as tender their own salvation, think vpon it, and never rest till they find Christ a saviour out of them by his merits, and in them by the powerful operation of his Spirit. Let us further observe as a ground of another instruction, that the Apostle saith, Christ in us is the hope of glory, hence ariseth this conclusion. That as many as haue a true hope of eternal life, they haue it vpon this ground, that Christ is in them apprehended by faith dwelling in them by his spirit, no man can truly hope for life and salvation unless Christ be in him. None can truly hope for life and salvation unless Christ bee in them. The reason is plain, because true hope is the daughter of true faith, faith doth first apprehended Christ,& then follows hope, which is a certain expectation of the accomplishment of the promise in Christ, and of full fruition of righteousness which shall bee revealed when Christ our righteousness shall appear, as saith S. John 1. Epist. 2.2. therfore no man can truly hope for life& salvation, but on this ground that Christ is in him. Let this serve to discover to wicked persons who live in their ignorance and sin, The discovery of the folly and vain hope of ignorant& wicked persons. their folly, they commonly promise to themselves happiness, life and salvation,& they hope to bee saved as well as the best, though they live in in their sins, and follow after their sensual pleasures even with greediness, but let them know: this is a mere illuding and deceiving of themselves: this is to build the hope of salvation vpon a rotten ground, vpon sin ruling in them, not vpon Christ in them, the ground of true hope. Oh but then certainly look to haue hope in their death they trust at the last gasp to call to God for mercy and to get the pardon of their sins, and to find Christ in them to the saving of their souls. Thus( indeed) wicked men flatter themselves,& thus they still discover more and more their folly, for what( I beseech you) is this but to think that death and the pangs of it are appointed for the begetting of true hope in them which is all one as if theeues and other malefactours should think the day of assizes were appointed for their preferment, and to advance them to some dignity, let them consider what the wise man hath said, when a wicked man death, his hope perisheth, Pro. 11.17. and the hope of the unjust shall perish, even that which he hopes for doth vanish and deceive him, and let them remember that threatening sentence of the Lord, Deut. 29.20. it is able to shake their hearts, that if any man who walketh on in a course of sin, bless himself and promise himself peace and happiness, hope and comfort, the Lord hath said in express words, he will not be merciful to that man, how then can he hope to die blessedly who lives wickedly: now the Lord cannot fail of his iustice and truth to execute that he hath threatened. Let this therefore stir us up to labour to put our souls out of danger before death, sickness, and trouble come vpon us, let every one of us endeavour by all good means, that we may truly say with the Apostle, Gal. 2.20. Thus I live, yet not I now, but Christ liveth in me: and in that I now live in the flesh, I live by faith in the son of God, who hath loved me, and given himself for me, and that will make our life prosperous, our death full of hope and comfort, and our state in the world to come immortal and glorious. VER. 28. Whom we preach, admonishing every man, and teaching every man in all wisdom▪ that we may present every man perfect in Christ Iesus. The Apostle in this verse doth first affirm that the subject of his and of the other Apostles preaching was Christ ( whom wee preach) then he doth further branch and and divide his preaching into two heads, videlicet: Admonition and Instruction. Admonishing and teaching, and he doth amplify both these by the common object of them,( every man) and again his instructing of every man by the matter of it( namely) ( wisdom) and that true and perfect wisdom, ( in all wisdom) then he subjoins the end of his preaching, and admonishing in the last words, that we may present every man perfect in Christ Iesus: these are the general things propounded in this verse. Whom we preach] that is, which Christ we preach; whereas as the Apostle saith, the subject of his preaching was Christ I will onely note this one thing briefly. That the matter of true preaching is Christ Iesus, The matter of true preaching, is Christ Iesus. and one special note by which we may know doctrine delivered to bee sound and good, is this, that it sets out unto us Christ Iesus with all due respect of his glory in the work of redemption, and with due regard of the honour of his name, as the only King, Priest and Prophet of his Church. Hence it is that the Apostle, Galat. 3.1. calls the truth of the gospel preached among the Galathians, a lively description of Christ, as if he had been crucified among them, and S. John, 1. joh. 4.1. teaching us not to beleeue every spirit, but to try the spirits and doctrines of men whether they be of God or no. Among other notes set down by him, whereby wee may bee able to discern the spirit of truth, and the spirit of error, this is the first note of difference, that the doctrine is good, and of God, that is founded on Iesus Christ incarnate. And by this I might show the error of many points of popish doctrine, Confutation of many po●nts of Popish doctrine. as their making Christ a saviour in us by communicating merit to our works, their mingling of his blood with the blood of the martyrs, in way of satisfaction for sin, their joining with him intercession of Angells and Saints, and many other of like sort, wherein they exceed●ngly detract and derrogate from the honor of the kingly, Priestly, and prophetical office of Christ, and so teach not sound doctrine, but I pass from them to the next words ( admonishing) the original word( admonishing) doth signify propounding some thing that is amiss to the mind to be thought on, Interpretation. and to be corrected and aamended, and reproving for the same, and teaching( that is) instructing every one in the truth, what he is to hold and beleeue ( in all wisdom) that is, in true and perfect wisdom, it is usual in Scripture to put the note of universality( all) to note excellency and perfection, thus then we are to conceive these words, admonishing every man( that is) setting before the mind of every one what is amiss to be amended, and reproving for the same, and instructing him in the truth what he is to hold and beleeue even in true and perfect wisdom. here first we are to mark the order of the words of the Apostle, he sets admonition before teaching, admonishing every man teaching, hence ariseth this conclusion. That by the preaching of the word wee must first bee brought to a sight of our sins, and then taught what to hold and beleeue. We must first be brought to a sight of our sin by the preaching of the word, and then be taught how to come out of them. First we must be admonished and shewed our error and state of sin, and made to see our sin, and then instructed how to come out of it, and in this order of teaching hath Christ himself gone before us, John 4. he first shewed the woman of Samaria her sin, that she lived in adultery before he taught her that he was the Messiah,& what she was to hold and beleeue touching him, we may observe it in the sermon of Peter, Acts. 2. he first laid before the Iewes their sin, that they had slain the Lord Iesus, and then vpon their touch and remorse of conscience, he said unto them verse 38. amend your lives, and be baptized every one of you in the name of Iesus Christ, for the remission of sins,& ye shall receive the gift of the holy ghost: if we look into the book of God, wee shall find that this hath been the order of all true Prophets, Apostles and teachers from time to time, and the reason is that which is given by the Apostle, the Law is our schoolmaster to bring us to Christ, we must first be made to see our sins,& the danger of them without remedy, and so driven from the law out of ourselves to seek remedy in the gospel, and therfore we must be admonished, and then instructed. The use of this doctrine( besides the method that concerns teachers) is this, it may serve as a rule of trial, whereby hearers of the word may try whether they haue truly profited by the preaching of the word or no, trial whether wee haue truly profited by the preaching of the word or no. they may know by this, if they haue first been brought to a sight of their sins, and truly humbled and cast down, and after that brought to beleeue in Christ, for the pardon of their sins, then they haue truly profited by preaching, for as it is the right order of teaching, first to admonish and to show sin, and then to instruct, so it is the right order of receiving the word taught, and profiting by it, and never any of Gods children were thoroughly comforted by the word, but they were first truly humbled by it, it is a preposterous and disordered course of learning to learn as some do, that mercy and salvation comes by Christ, and with that to content themselves, not suffering themselves first to bee schooled by the law, till they despair in respect of themselves,& so come to Christ, and find comfort in him, and that we may be resolved of it, that it is( indeed) a preposterous course of learning: we must know that the very gate to true repentance, it is a true contrition and compunction of heart, a godly sorrow for sin, for though it cannot bee denied, but that Gods free grace and mercy is the foundation of true repentance, Note. repentance following Faith, not onely in time, but in the order of nature, yet first must the heart bee mollified, and by godly sorrow made pliable and fit to receive Gods grace, otherwise it will not enter, the fallow ground of the heart, must first be ploughed, and then the seed of Gods grace cast into it, as saith the Prophet Ierem. 4.4. break up your fallow ground and sow not among thorns: therefore they are deceived, who will needs be held truly repentant for their sins, and yet never felt in their hearts any measure of godly sorrow; happily they haue had by a general sight and sense of sin, wrought by the word or judgements of God, some light and vanishing touch of conscience, causing them to sand forth a natural sigh or sob, but their hearts were never truly pressed down with the weight of any one sin, they skip over the first degree, and will needs bee graced with the highest degree of repentance, at the first, even true conversion and turning from sin to God, which is a thing impossible, if we will be saved, we must know that godly sorrow for sin is necessary, wee must every one drink his measure of that cup, we must first bee schooled by the Law, and feel the sharp rod of that school master, before we can come to be good schollers in the school of Christ, let every one by this examine how he hath profited by the hearing of the word. We are in the place to mark, the Apostle saith admonishing every man &c. that which hence followeth is this, That the word preached admonishing and instructing teacheth all and every one, of what calling, sex, state or condition soever they be, and so ought to be heard The word preached reacheth all and every one, and so ought to be heard. and received, whether it promise mercy, or threaten iudgement, we are to make use of it to ourselves particularly, it is commonly seen, if a privilege immunity or common benefit, bee granted to any place, every man will haue part in that; but if it bee a matter of charge, then they post it off to others; so if the word promise any mercy, every man even with unclean hands will lay hold on that, but if the word be drawn out against any sin, the guilty person will commonly post that off to others; as if drunkenness bee spoken against, he that is guilty will see if he can spy any other in the congregation tainted with that fault, and if he do, Its a fault to post oft the reproof of the word from ourselves to others. then he thinks the Preacher speaks to that other, and not himself. This is a sin as ancient as Adams fall. Adam he posted of his sin to eve, and eve to the Serpent. Let us take heed of this, it is a dangerous corruption, when a man is touched by the word, and his own conscience tells him his sin is spoken against: then as wee use to say, to set a good face on the matter, and to bite in all tokens of repentance, because he would not haue it thought, that the word came so near him, who so thus hardeneth his heart, may justly fear, that hereafter he cannot repent, they go together, Rom. 2.5. after thine hardness and heart that cannot repent, and so he shall heap up wrath against the day of wrath. ( In all wisdom) in that the Apostle saith, the matter of his teaching was true and perfect wisdom, he preaching Christ, and teaching the gospel of Christ; I might stand to show the perfection and sufficiency of the word of the gospel, that it is sufficient, and alone sufficient to make men truly wise unto salvation, but I pass by that. In that the Apostle makes true and perfect wisdom, the particular matter of his teaching and instructing of every man, we may conclude that every man truly wise, hath his wisdom from the teaching of the word of God, every one truly wise hath his wisdom from the teaching of the word of God. no man is truly wise, but so far forth as he is taught by the word, and doth follow the teaching of the word, for why? the word is indeed true wisdom, the wisdom of God revealed, manifesting such things as flesh and blood was never able to reach unto, therefore it must needs bee that no man is truly wise, but as he is taught by the word, and doth follow the teaching of the word, and hath his wisdom as a stream flowing and derived from the word; Hence it is that Moses said to the people, Deut. 4.5. I haue taught you ordinances and laws, as the Lord my God commanded me, that ye should do even so within the land, whither ye go to possess it, then verse 6. keep them therfore and do them, learn and follow them, for that is your wisdom, and jeremy the Prophet, speaking of such as made no conscience to follow the teaching of the word, jer. 8.9. saith, Lo, they haue rejected the word of the Lord, and what wisdom is in them; as if he had said none at all. Would we then be truly wise, no doubt every one desires it, If we would be truly wise our wisdom must come by the teaching of the word of God. Exod. 1.10. the most simplo witted are loth to be counted foolish, yea, the most wicked affect wisdom, Pharaoh and his counsel, though their cursed meeting savoured of nothing but cruelty and blood, yet they would shrowd it under the covert of wisdom; come let us work wisely with them, &c. but would we indeed be wise, let us then look that our wisdom come by the teaching of the word, that it be a stream issuing out of that fountain, true wisdom comes not by the teaching of nature, by the rules of Art, or worldly policy, by observation of outward things, or common experience, a man may be exceeding wise according to these grounds, and yet haue not any dram of true wisdom, but in the account of God himself, be a very fool, Luk. 12.20. the rich man there spoken of, was worldly wise, he could get, save, keep, and think of laying up his goods against time to come, and yet God said unto him, thou fool, this night will they fetch away thy soul from thee, true wisdom is derived only from the word, and every man is so far forth wise, as he is taught by the word, and doth follow the teaching of the word. Now because every one will bee ready to take this to himself, that his wisdom is derived from the word, and that he according to the measure of his knowledge and grace, doth follow the teaching of the word. I hold it fit to lay down some special notes and mark, special note of true wisdom. by which we may know that our wisdom is( indeed) derived from the word, and that our wisdom is taught by the holy Ghost, and to this purpose red Iam. 3. from ver. 13. to the end of the chapter. It is there said that the wisdom that is from above, true and heavenly wisdom, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, and without hypocrisy, these are the fruits that be in true wisdom, and issue out from it, hereby then we may try whether we be wise by the teaching of the word and spirit or no, if our wisdom bring forth purity, gentleness, easiness to be entreated being offended &c. then is our wisdom true and heavenly: but on the contrary, if we be full of envying and strife, and implacable, as many are that would bee reputed jolly wise men and women, they are full of envy, yea, such as can never be appeased, being once( it may be without cause) offended, ready to beleeue every flying tale, and to judge amiss, certainly, then our wisdom is not from the teaching of the word, and descended from above, but earthly and fetched from the pit of hell, yea, the more cunning we are to hid our malice, or to work the hurt of our brethren by word or dead, the more foolish are wee, hath not Satan more subtlety and cunning to work mischief, then all the men in the world, yet( indeed) he is the most foolish creature that is, for he doth nothing but work his own woe. Let us therefore labour to bee wise by the teaching of the word, and that we be not deceived, often remember wee the words of the Apostle, that true wisdom is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, &c. The last words of this verse contain the end of the Apostles preaching ( that we may present every man perfect in Christ Iesus) the original word translated ( present) is judicial borrowed from open courts and places of Iudgement, Interpretation. where men are brought and set before a judge to be tried and examined, and the Apostles meaning is, that we may set every man at the great day of the Lord before his tribunal and iudgement seat, ( perfect)( that is) perfectly just and holy, not onely in regard of iustice and righteousness imputed( for so all true believers are perfectly just, in this life, he that truly believes in Christ, hath the perfection of the Law, and is as just as if he had fulfilled the whole Law) but perfectly just and holy in regard of righteousness and holinesse inherent, and that perfect in degree ( in Christ Iesus)( that is) as a member of Christ, thus then the words are to be conceived, that we may set every man before the iudgment seat of God at the day of iudgement, perfectly just and and holy, not onely in regard of holinesse and righteousness imputed, but in regard of inherent holinesse and righteousness wrought in him by the Spirit of God as a member of Christ Iesus. Now here we are first to mark that the Apostle saith, he and other Apostles preached Christ, admonished and taught men, not to make them perfect in regard of holinesse inherent in this life, but to present them holy at the bar of Gods iudgement in the life to come, the point of instruction from hence is this, That we may in this life proceed from one measure of faith as it is a quality, to another, and from one measure of holinesse to another, but wee cannot come to absolute perfection We may in this life proceed from one measure of faith and holinesse to another, but we cannot come to absolute perfection. till this life bee ended Ephes. 4.13. the Apostle saith plainly, that it cannot bee till wee all meet together( in the unity of faith and knowledge of the son of God) unto a perfect man, and unto the measure of the age of the fullness of Christ, he there teacheth that the ministry of the word shall endure till we meet together, &c. giuing us to understand, that then it shall cease, now the ministry of the word shall not cease, 1. Cor. 15.24. but continue as the same Apostle teacheth, till the end of the world, and therefore before the end of the world there shall bee no meeting together in the unity of faith, nor any absolute perfection to bee hoped for, and the reason of it is, that wee find in 1. Cor. 13.9. wee know in part, therefore wee beleeue in part, and are sanctified but in part. The Apostle saith, Ph. 3.15. let as many as be perfect &c. therefore perfection is to be had in this life? The Apostle there speaks not of absolute perfection, such as shall be in the life to come, of that he said ver. 12. that he had not yet attained to it, but he speaks of a perfection in comparison, as perfection is opposed to weakness in knowledge or faith, and compared with it,& his meaning is, let as many as be strong in knowledge or faith be thus minded. The author to the Heb. cap. 5.14. saith, strong meat belongeth to them that are of age, the word is ( perfect) his meaning is of some maturity, Our duty is so long as we are in this life to go on from one measure of grace to another. and ripeness in knowledge; and through long custom had their wits exercised to discern both good and evil; and therefore notwithstanding this, it remaines a truth, that we may in this life proceed from one measure of faith and holinesse to another, but we can never come to an absolute perfection. The Anabaptists dream of an absolute perfection of holinesse in this life, but to pass by them, our duty following from hence is this, it behoves every one of us in this regard, never to set down our rest in any grace, but ever to be striving forward, and to go on from one measure of faith and grace to another, and to this purpose, wee are to propound unto ourselves, and to set before us the best examples for our imitation, 1. Cor. 11.1. as the Apostle saith, be ye followers of me▪ even as I am of Christ; this is that which deceives many of us, we look downward and compare ourselves, with such as are of meaner gifts and graces then ourselves, and we think all is well, because we are not as the worst, though we never strive to come near the best. Happily some of us haue a measure of knowledge, and we rest in that knowledge, we know the Sacraments to be holy seals of Gods covenant of grace, but wee haue little or no care to use them; we know prayer to be excellent, but we make no conscience to use it, onely for fashion publicly, but very seldom privately with our families, this is to set down our rest in knowledge& not to strive to go on, and let us take heed of it, if wee find the love of the word and sacraments, the liking of prayer, &c. that should be joined to our knowledge, stolen out of our hearts, wee haue cause to fear that sin will deceive us, and creep on to a further degree, even to the hardening of our hearts, that wee shall not perceive it, and to the blinding of our mindes that we shall not see it. We may not think that sodom, Saul, Iudas and such like were at the height of their sin at the first, but they went on by degrees, from one degree of sin to another; and certainly, if wee go not forward in grace we go backward, and we grow in sin; and going on in sin, we shall come at length to be hardened, and to the height of sin, and so pull down the wrath of God vpon vs. Let this therefore stir us up, not to set down our rest in any grace, but let us strive to go on from knowledge to practise, and from one measure of grace to another. Note we one thing more in a word, in that the Apostle saith, present every man perfect in Christ Iesus &c. wee may gather that the state of perfection is not proper to some sorts and orders of men, The state of perfection is not proper to some sorts& orders of men. as the Papists teach, but every member of Christ is perfect, in respect of righteousness imputed in this life, and shall be perfect in regard of holinesse inherent in the life to come. But the Papists distinguish and say there be two kindes of perfection, a less, consisting in keeping the Law necessary to salvation; a greater, in observing the counsels of Christ, not simply necessary to salvation, Confutation of popish distinctions touching perfect●on. but to obtain a greater degree of glory, this distinction is most absurd. For first counsels be commandements, and again, can there be a greater perfection, then an absolute fulfilling of the Law? it is not possible. If any man be able to fulfil the Law of God, he is most perfect, he is in that respect perfect according to the example of Christ: therefore there can bee no greater perfection, it is absurd to say there can be no greater perfection. VER. 29. Whereunto I also labour and strive, according to his working, which worketh in me mightily. In this verse the Apostle setteth down. First, what he did in respect of the end of his preaching before spoken of,( namely that he did labour and strive to attain that end ( Whereunto I also labour and strive. Secondly, by what power he so laboured, not by his own, but by the working power of Christ ( according to his working.) Then followeth the subject of that working power wherein it wrought, and was effectual( namely) himself ( which worketh in me.) To which is added the measure, how much it wrought in him, in the last word ( mightily) Interpretation. Whereunto( that is) unto which thing formerly spoken of, I also( that is) for my part labour and strive; the words are( labour striving) the meaning is, to which end I contend, not onely with labour and pains, serving to that purpose, and tending to that end, but with wrestling and striving against all adversary power that doth oppose against it, to hinder the attainment of that end. Thus then these first words are to be conceived. unto which thing I for my part endeavour and contend, not onely labouring and doing such things as tend to that purpose, but striving against all things that oppose it, and hinder the attainment of that end. Now here we are to mark, that the Apostle saith not, that he barely propounded this as the end of his preaching and admonishing, that he might present every man perfect in Christ Iesus: but he did labour and strive to attain it; hence wee may take up this general conclusion. That every man in his personal and particular calling, wherein he is set for the glory of God, every man is to do the duties of his particular calling with diligence. and the good of men, is to do the duties of his calling with diligence, he is not onely to do the duties appertaining to his place, after the example of the Apostle, to do them with labour and pain, breaking through all difficulties, and all things that stand up against him, to hinder him in the diligent performance of them. Eccles. 9.10. the Preacher saith, all that thine hand shall find to do, do it, with all thy power: not onely do it, but do it, with all thy power; as if he had said, follow the works of thy vocation, and employ all the powers of the mind, about the discharging of it faithfully, Paul bids him that ruleth, not onely to rule, but with diligence, and every man that hath an office or calling, to wait on it with care and diligence, Rom. 12.7.8. the reasons of thus duty are two. First because it is appointed to man by Gods order, laid on him presently after the fall, that he should not only labour and travell, but with pains. Gen. 3.19. In the sweat of thy face shalt thou eat bread till thou return to the earth, that is, till thy death. Secondly, because the Lord hath given unto man both a body and a mind, that both these might be used and employed in the works of his calling, that he should do them not onely with his body, for so do bruit beasts, the ox& the ass; but man must do the works of his calling with his body and with earnest intention of his mind, and so with care and diligence. Wee see then the duty proved, and the reasons of it; but that wee bee not deceived in the practise of it, 2. Rules. two rules must further bee remembered. First, our diligence in doing the duties of our callings, must bee with respect to the will and commandement of God, for diligence is required by his commandement, and wee are to bee diligent in performing the duties of our callings, in conscience and obedience to Gods will and commandement, not for pride, covetousness or vpon compulsion, or other by respects, as do the duties of their callings in these respects painfully may be said to be great workers, but nothing diligent. Secondly, our diligence must be with direction of our labours to the end of our callings, in the diligent performance of our duties, wee must drive at the end of our personal callings, that wee may attain that end. The example of our Apostle in this place doth teach thus much, he was called to preach the gospel, that he might present some perfect in Christ Iesus, and to that end did he employ his whole strength and endeavour; so must we in our particular places and callings; for example, a master of a family, he that is called to bee a master and governor over others, must not onely in a family be diligent, in governing his wife, children and seruants, for that may bee done for his own profit and commodity, which( indeed) is not unlawful, a man may reap the fruit of the labours of those that be under him; Psal. 129.2. but that must not be the scope and drift of his diligent administration and government: but he must therein drive at the preservation and good of the bodies and souls of those that bee under him; that is the end of his particular calling. I might insist in other particulars, but by this wee may see our duty, and the manner of the practise of it, wee must not onely do the duties of our callings, but with care and diligence, and with diligence rightly ordered,( namely) with a respect to Gods will, and with direction of our labour, to the end of our personal callings. Let us now hear something that may stir us up to the practise of this duty, We are to practise the duty of diligence in our callings. and to this purpose much might bee said, as that diligence in doing the dueties of our callings, is a means by the blessing of God vpon them, to make rich, Prou. 10.4. yea, a means to keep from ungodly company, sinful exercises, and all kind of unthrifty courses, yea, a remedy against pride, and helping to work humility, and so making a way to all good prosperity; but as a motive A motive. most powerful consider we only this one thing. That diligence in doing the duties of our general calling as we are Christians, diligence in hearing the word, receiving the Sacraments, Note. without diligence in doing the duties of our personal callings is but mere hypocrisy. If a master of a family, or his wife bee ready and willing to hear the word, to receive the Sacraments, &c. and yet one of those be loose and reckless in the administration and government of his family, and the other careless in the practise of private obedience and subiection to her own husband, surely, they haue but an outward form and show of religion, as the Apostle saith, 2. Tim. 3.5. without the power thereof. For the true practise of the duties of the first table of the commandements, is seen and doth appear in the practise of the duties of the second table, our love to God appears in our love to our brethren &c. we truly serve God, in doing service unto our brethren in the duties of our particular callings, as the Apostle doth show chap. the 3. of this Epistle ver. 24. in the example of seruants, that seruants in doing true service to their masters they serve the Lord. If then we would avoid the odious and foul sin of hypocrisy, which is hateful to God and men, to whom it is known, and hath the portion in the lake which burneth with fire and brimstone. Let us bee stirred up to do the duties of our particular callings with diligence, even in conscience to the commandements of God, ever aiming at the end of our callings, that so we may assure our own souls, and testify to the world, that our hearts are upright and sincere in the fear and service of God. The next thing wee are to mark from these words is this, the Apostle takes to himself labour and striving to win souls to present them perfect in Christ Iesus, but no more, not the effecting or bringing of that to pass. Hence we are taught, that known conclusion, that the Ministers of the gospel may labour and strive to win souls to God, but they can go no further, they cannot effect it, Ministers of the gospel can onely labour& strive to win souls to God but they cannot effect it. 1. Cor. 3.6. Paul may plant, Apollos may water, but God giveth the increase. And the reason of this is, that which is common to all callings, the fruit of mens labour in their callings is, from the blessing of the Lord, Except the Lord build the house they labour in vain that built it: Psal. 127.1. so except the Lord give a blessing to the ministry of the word, Ministers labour and strive but in vain. And this point being fore-knowen, it may arm and strengthen the Minister against discomfort, that might follow vpon it, he shall labour and strive to win men to God, and see little fruit of his labours, Strength against discomfort when a Minister sees little fruit of his labours. yea, the friut of the self same word by him delivered to one and the same people, so diuers, that some regard it and do thereafter, others neglect it and do contrary, Moses himself had experience of this, Exod. 9.20.21. again, it is so, that the Minister may labour and strive to bring men to God in vain, We must take heed the cause be not in ourselves that we find not Gods blessing on the ministry of his word. unless it please God to give a blessing to his labours, then let us take heed there bee no just cause in us, why the Lord should withhold his blessing from us in the ministry of the word, and in his just iudgement give us over to the blindness of our minds and hardness of our hearts, that we can neither see, feel, nor understand to salvation, and that is when wee haue not a love to the word, but are hypocrites and such as hear onely for fashion, and of custom, and haue not a longing desire to profit; such as come on this sort to the hearing of the word, the Lord doth not bless their hearing, but doth suffer them to go on in a most fearful dulness. Examples of this there bee many in the world, and no doubt wee may easily point out some, who haue heard their own particular sin discovered by the Ministry of the word, and that sin spoken against, and the greatness and danger of it laid before them, and yet they are bold to continue in that sin, and to go on in it, and what is the cause of this? surely, because they heard onely of fashion and custom, the Lord did not bless their hearing. It is just with the Lord as the Apostle hath taught, 2. Thess. 10.11.12. When men receive not the truth in love of the truth, to sand them strong delusion that they should beleeue lies,& to give them over to the blindness of their mindes, and hardness of their hearts. Let this therefore be thought on, and let it stir us up to come to the hearing of the word with love to the word, and a desire to profit by it, that so the Lord in mercy, may strike an holy stroke within us by his powerful Spirit, that wee may be bettered by it. Come we to speak of the power, by which the Apostle did labour and strive, laid down in these words ( according to his working) the meaning is, Interpretation. according to the working power of Iesus Christ. For wee find both these conjoined Ephes. 3.7. the Apostle saith, he was made a Minister, by the gift of the grace of God, given unto him through the working of his power, where we see working and power joined together. For better cleared of these words, know, that the power of God is either absolute, by which he is able to do more then he will; or it is actual, by which he doth what he will. And this actual power we are to understand in this place, and so the meaning is, according to the working, or actual, or effectual power of Iesus Christ. The point of instruction hence to bee gathered is this. In that the Apostle saith, he did labour and strive in his ministry according to the working power of Christ, thence we are taught this general conclusion. That the power to labour and take pains, not only in the ministry, but in any place or calling, in any trade of life, it is from the actual working power of the Lord; Power to labour and to take pains in any calling is from the actual power of God. yea, wisdom and skill to work in manuarie trades is not natural, nor gotten by pains, though pains sanctified and blessed are means to attain it, yet they are but means, and the fountain of that cunning and skill is the working power of the Lord. Exod. 31.34. wee haue a plain proof of this, the Lord saith, he had filled Bezaleell with the spirit of God, in wisdom and in understanding, and in knowledge, and in all workmanship, and not onely that cunning and skill as the first gift, but wee are further to mark, that all increase and going forward in the same skill was from him. The Lord saith, it was of him and from him, that Bezaleell should be able to find out curious works, to work in gold, and in silver, and in brass,( that is) to devise more and more every day, Pro. 20.12. the wise man saith, the Lord hath made both these, even the ear to hear, and the eye to see. Which words not onely prove that the power to do any duty is from the Lord, but they contain the ground of it, and the meaning of them is thus much, that the Lord hath not onely formed all the parts of mens bodies, and( namely) these two, the ear, and the eye, but he it is who enableth and quickeneth them to their several office and function, as he saith to Moses Exod. 4.11. he hath given the mouth and speech to man, therefore all power to labour in any place or calling is from the actual working power of the Lord. I doubt not but this is a known and confessed truth, let us therefore make some profitable use of it. And first it may teach public persons, Magistrates and Ministers, not to look at themselves, at their own power, or rather at their own weakness, but with comfort to look to the power of the Lord in the discharge of their duties, public persons are not to look at their own power, but to the power of the Lord in discharge of their duties. it is an engrafted weakness in mans nature, when any great or difficult thing is to be taken in hand, to be fearing and doubting and ever casting perils and dangers. Thus was it with jonas, jeremy and Moses, and many others. Men are indeed to consider their own weakness, to humble them withall, but yet being called to perform any public duty, they are then to remember though they bee weak, yet the Lord he is strong, and ever able to stregthen them, and for their comfort, they are to remember that sweet promise of the Lord to Moses, upon acknowledgement of his own weakness Exod. 3.12. I will bee with thee, as if he had said, I do not say, that I will help thee now and then, but I will bee with thee, ever and continually, I will aid thee in this work, even I, and not any angel of mine, but I myself, and therefore fear not. This is a notable encouragement to public persons in the doing of their duties. again, is it so, that power to labour in any trade or calling is from the working power of the Lord. We must aclowledge our strength and skill to labour in our callings to come from the Lord. We must then learn to aclowledge it to come from the Lord, that wee haue strength or skill to labour in our callings, and that our acknowledgement of it, bee not verbal, onely in word, and of course, but that our own hearts may witness with us, wee do in truth aclowledge it, wee must often sand up prayer to heaven for strength to labour, yea, in the midst of our greatest ability, for wee haue need of continual supply of strength, as the light of a lamp hath need of oil to maintain it; and when wee haue strength given, we are to be thankful to God for it, using both it and the fruit of our strength and labours to the glory of God, and the good of ourselves and others. Many men are defective in this duty, they never aclowledge the power they haue to labour, to bee from the Lord, happily in word, they do if the question bee made to themselves, whether they do aclowledge their strength, to labour to come from the Lord or no, they will answer certainly they do, but indeed and truth they do not, for finding themselves lusty and strong to work, and to take pains, they presume vpon their strength and seldom or never call vpon God for a blessing upon it, and for continual supply of strength, and the Lord notwithstanding suffering them to enjoy the fruit of their strength and labours, he being wonderful in goodness, they seldom or never open their mouths, to give thanks to the Lord; no, they commonly ascribe the fruit of their labours to their own strength, as the Prophet Habakkuk 1.16. saith of the wicked of his time, they sacrifice to their own net, and that they get by their labours, they abuse and spend riotously and wastefully, as fast as it comes in; the Lord therefore hath lately pinched such unthankful unthrifts, he being Lord of all creatures, he hath by the late hard weather, by the extreme frost, The great ●rost in the year 1607. bound up their hands, that they could not work, and so hath set it before them( if they will not wilfully shut their eyes) they may see whence they haue power to labour; I know the divell the teacher of all the ungodly, will bee ready to suggest that this binding of mens hand by the weather was common to all good and bad; it is true, but I make no doubt of it, but that such as truly fear the Lord, found that of the Psalmist true, Psal. 33.18.19. that the eye of the Lord was vpon them, to deliver their souls from death, and to preserve them in famine, or if they were pinched with others, yet it was in mercy, not in iudgement, and onely ungodly unthrifts, such as never aclowledge their strength to labour to come from the Lord, they felt smart and were pinched in iudgement, and forced to mutter add murmur, and to fall to ungodly excuses. Let this then teach us ever to aclowledge the strength we haue to labour to come from the Lord, doubtless wee may observe it when men do not aclowledge God the author of their strength, the Lord in his just iudgement strikes them with sickness, blindness, lameness some way or other disabling them, he will be honoured in all his gifts, either by acknowledgement of them, or by the confusion of such as will not thankfully aclowledge them. Let us then learn to aclowledge what power or skill so ever we haue in our trades and callings that it is given of God, that so we may use it to his glory, and to the good of ourselves and others, and find his blessing vpon it, without which, our best strength turns to weakness. Come we to the subject of the working power of Christ( namely) the Apostle himself ( which worketh or is effectual in me) that we are to mark from these words is this. 3. The subject. The Apostle saith not, the power of Christ wrought and was effectual with him, but in him, or as some expound the words, by him, whence it followeth. That neither the Apostle was, nor any minister of the word now is, a co-worker, a fello-worker, with the power of God; as adding any power to his power, in the winning of souls, Neither Apostle nor any minister of the word is a co-worker with the power of God in the winning of souls. but onely is as an instrument in the hand of so powerful a workman, the actual power of God, doth work in and by his ministers in gaining of souls to himself, hence it is that the Apostle saith; 2. Corinth. 13.3. that Christ did speak in him, not with him, seeing that ye seek experience of Christ, that speaketh in me, which towards you is not weak, Wee must ascribe that grace and holinesse that is wrought in men by the ministry of the word and Sacraments wholly to the power of God. but is mighty in you, he takes not so much as speech or power to speak to himself, but ascribes it altogether unto Christ, when therefore wee see grace and holinesse conveyed into mens harts by the ministry of the word, and sacraments, wee must learn not to ascribe it to any working power of the minister or the elements, but wholly to the supreme power of almighty God. But may some say, doth not the Apostlle, 1. Cor. 15.10. say he laboured, and yet not he, but the grace of God which was in him, doth not he then affirm a power in himself, and of himself, and the grace of God to work with him; indeed the Papists they abuse that place, and would force it to prove a concurring of Free-will, with Gods grace in our conversion. But that is clean from the purpose of the Apostle, as may appear by the context, for he there speaks only of his labours that he sustained in preaching the gospel, but to satisfy such as make this objection, we are to mark the Apostle saith not, the grace of God which laboureth with me, as if partly he, and partly the grace of God had laboured, but which is with me, as if he had said, I laboured more then they all, and then by way of correction, he calls himself back, yet what said I, I, no not I, but altogether the grace of God which is present with me in the preaching of the gospel, thus we are to understand the words of the Apostle, the Papists in their translation cunningly leave out the Article, which is in the original, and so corrupt the text, and abuse their followers. 4. The measure. Now the Apostle in the last words addeth the measure of Christ his working in him, that the power of Christ wrought in him( mightily) as indeed it did, you may see it, The Lord worketh mightily by weak means of grace. if you red Rom. 15, 18.19. we are taught not to look at the outward man in the ministry of the word, or the outward elements in the Sacraments, for the ministry of the word is exercised by weak and mortal men and the outward elements, bread, wine, and water are weak and common dead creatures in themselves, yet the Lord worketh mightily by them. The use of this in a word is thus much, wee therefore are to know that Gods favour and grace is ever ready to bee found, when it is faithfully sought in the use of the word and Sacraments, Gods grace& favour is ever ready to bee found being faithfully sought, in the use of the word and sacraments. our faith can never take the Lord tardy, in giuing grace by his holy ordinances, the ministry of the word and Sacraments, he worketh in them, and by them mightily, his power is ever present in the right use of them, the messengers in the gospel. Luk. 14.17. say not to them that were bidden, be there at such a time, and in the mean while things shall be made ready, or go with me now, and supper will bee ready anon, but come, for all things are ready, grace is now ready,& now prepared for them that seek it in the right use of the word and Sacraments, and if we haue failed to obtain grace and comfort by the word and Sacraments, wee are to impute it to ourselves, and not to lay the blame vpon the ordinances of God, they are not barren of virtue and power, but wee were wanting in Faith and repentance, and other duties by which we should haue been better prepared. THE SECOND CHAPTER. VERSE 1. For I would ye knew what great fighting I haue for your sakes, and for them of Laodicea, and for as many as haue not seen my person in the flesh. THe Apostle in the former Chapter, having declared the doctrine delivered to the Colossians, to be agreeable to the truth, and persuaded to continuance in the same. In this second chapter he doth show them that they ought carefully to avoid all other corrupt doctrines whatsoever, whereby false teachers would obtrude, and thrust vpon them any thing besides Christ, or any thing with Christ as a means of salvation, whether out of Philosophy, or the Law of Moses. That is the general proposition and matter that is handled in this chapter. The general proposition and matter of this chapter. The parts of this text three. The parts of it are three. 1 First an Exordium, an entrance depending vpon that that which went before in the first and second verse. Then two general propositions. 1 First, that in Christ wee haue full and perfect knowledge needful to salvation and that in the third verse. 2 Secondly that all other things are mere deceit and vanity vers 4. And both these are amplified by many arguments and particulars persuading to embrace the one and to avoid the other, and intermingled through the chapter, we shall best see them in the passage and particular handling of the chapter. Come we to the words of the first ( For I would, &c.) these words look back to the last verse of the former chapter as a preoccupation or prevention of an objection. The Colossians might say, Paul thou dost labour& strive much in preaching the gospel, but what is that to us, thou never sawest us, nor wee thee, all thy labour and pains is nothing to us: this objection the Apostle meets withall when he saith. I would ye knew what great fighting I haue for your sakes, &c. here we haue 1 First, the Apostles desire that his labour and fighting might bee known in the first word( for I would ye knew what great fighting I haue, &c. 2 Secondly, for whom it was, in particular, namely for the Colossians, and them of Laodicea. 3 And then generally for as many as haue not seen my person in the flesh. For I would ye knew what great fighting I haue, onely the word( fighting) is to bee cleared and explained, it is metaphorical, borrowed from such as withstand assault, Interpretation. or open violence and hostility, such as with all their strength set themselves against the power and violence of open enemies, fighting doth imply opposition and the Apostle doth thereby signify his spiritual striving, his earnest care and pains he look to withstand the enemies of the Church, Satan and his instruments, and that by his sufferings whereof he spake chap. 1.24. And by his earnest prayers, as he saith, chap. 4.12. Epaphras did strive in prayers for the Colossians, by his writings and reasonings, in way of confutation of all aduersaries of the truth, so much is implied in the word( fighting). Thus then wee are to conceive the meaning of the Apostle. I would ye knew what care and pains I take for you in withstanding Satan, and the enemies of the truth, and of your salvation by my sufferings, prayers, writings, and reasonings against them. The first thing here to be observed is this: the Apostle was not content to haue an earnest care and contention, for the good of the Colossians, and other Churches, but he made it known to them I would ye knew it, saith the Apostle, he thought it no shane ro tell them that he loved them, and had an earnest care and striving for their good, the conclusion following hence is this. It is lawful to make known, and to speak of our christian love to others, It is lawful to make known and to speak of our Christian love to others. & of our care for their good, a man may lawfully speak of it, and make it known that he hath a love, and christian care for the good of others, if so be in speaking of it he set before him the glory of God, and the good of men, as no doubt but the Apostle did in this place and we may observe it to be very frequent and usual with the Apostle, to speak of his love and care for the good of Gods Church, when he knew the speaking of it might redound to Gods glory, and the good of his people 1. Cor. 12.11.12.13.14.15. he saith he ought to haue been commended of them, for in nothing was he inferior unto the very chief Apostles, &c. he makes known that he had an exceeding love& care for the good of that Church. Thus may we do, wee may speak of our love and care over others, that God may thereby be glorified, and our brethren bettered, being thereby stirred up to answer our love again, and to praise God for it; and there is reason for this because every grace and good gift, as love, and care for the good of others, and the like, is a portion of Gods name, therein appears the power, virtue, and goodness of God, in working that love and care in the hearts of men. Therfore it not only may, but ought to be published and made known to this end, that God therein may bee honoured, and if we ought as( it is our duty) as occasion is offered, to speak of the beauty, sweetness, colour and brightness that is found in the creatures, that glory may redound to God the giver of those things, much more when occasion is offered, that thereby God may be glorified, ought wee to speak of our love to others, and of our care for their good, those things being more excellent in themselves, and given for better use and purpose. I shall not need to urge this point, Things to bee avoided in speaking of our love to others. for the matter of it every man( no doubt) is most ready to blaze, and to set abroad, and to amplify that love he bears to others, and that care he hath for their good, yea some deal in this respect as Absalom did, 2. Sam. 15, 4. they speak of love and care towards others, that is not in them, as if they loved them exceedingly, and cared much for their good, thereby to insinuate, and get within the love and liking of others, and to get the good word of others. These boasters are reckoned up by the Apostle in the rank and rabble of reprobates Rom. 1.30, or else if there be in them a care for the good of others, they speak of it as the Pharisee speaks of his fasting, and giuing of tithes, Luk. 18.11. with disparagement, and with disgrace of others, that if they were in such a place, or in such an office, they would haue men to know, that they would deal better then others do, and so they cunningly seek their own praise by other mens disgrace, which is a gross corruption, and a breach of the ninth commandement, wee may lawfully speak of our love and care over others, so as therein we seek not our own praise, but the glory of God, if praise be given of God and godly men, we may lawfully accept it, Note. the Lord hath promised to crown with honour, and estimation among men, them that honor him 1. Sam. 2.30. Therefore it is not to be declined, the true children of God may accept praise given, yea honour and dignity in the world, Psay. 14.14. so their minds be humble, and they haue learned S. Pauls lesson, 2. Corin. 6.8. to use aright honour and dishonour, but they are not to seek it by speaking of the good things that be in them, for so doing they seek to set themselves above the Lord, and to ascend above the height of the clouds, and to advance their glory above the glory of the Lord, which ought to be sought above the salvation of their own souls. The next thing to be marked is, that the Apostle saith not, know that I haue a great fighting for you, &c. But I would haue you to know, it is my desire that you should know it, and his desire being holy and good doth afford this point of instruction. That it is good for men to know, and aclowledge the love and care that others, It is good for men to know and aclowledge that love and care that public persons haue over them,& for them. especially ministers and public persons, haue over them, and for them, if there be a care in the ministers of the gospel to do us good, and that manifested by any means, by preaching, writing, praying, admonition, or any other way, it is good for us to take notice of it and to aclowledge it. Our saviour saith by way of pitiful complaint over jerusalem, Luk. 19.42. If thou hast even known, at the least in this thy day, those things which belong unto thy peace, as if he had said I am in pitty and compassion towards thee, wish thou hadst known these things that concern thy peace, spoken unto thee by the Prophets in former times, or at least the things offered by me in this thy day, concerning thy peace, but alas thou wouldst not take knowledge of them; therefore now they are hide from thine eyes: see again how the Lord doth complain of his people, Ezechiel. 12.9. son of man( saith he) hath not the house of Israell, the rebellious house said unto thee, what dost thou? as if he should haue said, how stupid and how senseless is this people, that yet will not aclowledge thy care to instruct them by this manifest similitude, for the Lord hath bidden the Prophet verse 3. to prepare his staff to go up into captivity, and he saith go forth by day in their sight: and thou shalt pass from thy place to another place in their sight, if it were possible that they might consider with the Prophet how they might escape the captivity threatened, yet when the Prophet had done, they considered not his care to instruct them, but stood as men amazed, and said what dost thou? and of this doth the Lord complain; therefore it is good to know, to aclowledge, and to consider the love, and care that others, and especially the ministers of the gospel haue over us for our good; and there is reason for it, it is a means to give way and entrance to the speech of such as speak unto us, or do any thing for our good, to make their good words and accounts acceptable and profitable unto us, when we know and aclowledge them to be words and deeds, not of course but of conscience proceeding of love and care towards us, it will make us so to esteem of them, and take profit by them. A lesson indeed that is not well learned of many in the world, some there be; that when they are justly reproved for their sins, reproof of them that will not take notice of the tender care of their ministers over thē when out of love they justly reprove thē as usury, extortion and such like, and that in a tender care over them for their good, are so far from acknowledging that reproof to come from any love towards them, as they begin to quarrel with the affection of the reproouer, and stick not to mutter it in corners, that they are hardly dealt withall, and unreasonably reproved, yea sometimes they seek by recrimination, and by unjust accusation to blemish them that would wipe away their foul blots. And thus they show themselves such as the wise man speaks of proverbs 9.7. he that rebuketh the wicked getteth himself a blot; others again are like to Lots sons in Law Gen. 19.14. who( as there wee red) when Lot spake unto them to get them out of Sodom in care over them for their good, he seemed to them as though he had mocked, so some when they are told of their sins, and withall shewed that iudgement hangs over their heads for the same, they think men that do so tell them do but dream, and are troubled with some melancholic passions, and it is neither so nor so: well, let such as will not now aclowledge the love and care of them that labour to do them good by reproving them for their sins, or showing the judgements of God due to their sins know, that the Lord by his mighty working, will so bring to pas●e that in their extremities they shall bee forced to aclowledge it, then they shall justify the love of such as did formerly reprove them, and then they shall wish for their prayers as Pharaoh did for the prayers of Moses and A●r●● when the hand of God was vpon him, Exodus 8.8. And as the stubborn Israelites did the prayer of samuel whom not long before they neglected, 1. Sam. 12.19. yea wicked jeroboam in case of extremity sends to the Prophet, whose doctrine he would not follow, and no worse messenger then his own wife, 1. Kings. 14.1. and may wee not observe it that many who( at other times) regard no● what the ministers of the gospel say unto them in tender care for their good, yet in time of extremity are forced by the omnipotent hand of God, to sand and to seek unto them for comfort, and then many times in the just iudgement of God they are left in their misery, and are not able to take hold of any comfort that is ministered, the Lord having so threatened, Prou. 1.26. that he will laugh at their destruction, meaning that he in the course of h●s prouiden●e will leave them in their miseries,& make them a mocking stock to the world, doth not daily and la●entable experience teach thus much, let it then stir us up to take notice and to aclowledge the love& care of such a● labour amongst us for our good, be it but in poor& wea●● measure, and in testimony of our true acknowledgement of it, let us labour to take profit by it, for it is not enough to cry out with the woman in the gospel Luke 11.27. blessed is the womb that bare thee,& the paps which thou hast sucked, to commend the gracious words, the person or the gifts of love, care, or zeal that is found in them that seek our good, no, no saith our saviour blessed are they that here these words, and do them, the heathen man could say lauda vt videam, praise me that I may see it, that is the best acknowledgement of any grace in other men manifested, serving for our good, to give testimony that we like it, and that is the best testimony of our liking of it if we be bettered by it. The next thing to be marked in the Apostles desire expressed in these words is that he doth express his care and the pains he took under the word ( fighting) a word that doth imply opposition,& in this place doth signify a spirirituall withstanding of violence offered by the enemies of the truth, the Apostle expressing a special part of his care and pains under the notion of ( fighting) doth give us to understand thus much for our instruction. That the truth of the gospel hath ever had some to withstand it: The truth of the gospel hath ever had some to withstand it. no sooner was the true doctrine of the gospel published by the Apostles of Christ, and the true teachers of it, but false Apostles, deceivers and teachers of error presently start up in opposition and contradiction to it, and so the Apostles were put to a second and double labour, to teach the truth, and to withstand error springing up after the truth like the builders of the walls of jerusalem, Nehemiah 4.17. who builded with one hand, and with the other held the sword, it was the occasion of the writing of this Epistle, and of that to the Galathians, that vpon the preaching of the truth, and planting the gospel among them, they were in danger to bee seduced by false teachers, examples of this kind are infinite and ecclesiastical histories of all times and ages, are full fraught with such examples, wee read in the book of God, that together with the doctrine of piety, and religion there sprung up the doctrine of the Nicholaitanes, of Balaam, of Iesabell, and of those abominable and cursed men that crept into the Church, whom Peter and Iude, do point out in their Epistles, and warn men to take heed of them and diuers others, there were men in the Church of Corinth thrust out by Satan, that took vpon them to defend feasting with Idolaters in idol temples, with meats offered to idols, and by their subtle cavilling wits, helped forward by the devill, took on them to prove that they were not defiled by eating those meats, or by bodily fornication: in whose stead after the Apostles times succeeded the Valentinians and other heretics, yea come we to our own times, we shall find that so soon as ever the light of the gospel shined and dispelled the darkness of popery, the devill set on foot many dangerous errors by Anabaptists, Libertines, the family of love, and other such monsters. And the reason is that which wee find John 8.44 because the devill himself abode not still in the truth( that is) as some learned and orthodoxal expound it, not in the truth of the eternal and everlasting gospel of Christ, made known unto the Angells from the beginning of the world●, in that truth the devill and the evil Angells would not rest, but choose rather to forsake their original and first state Iude 6. ver. then they would subscribe and yield unto it, hence it is that the devill hath in former times, and doth now, and ever shall to the end of the world continually raise up, and scatter abroad lying heresies against the Deity; humanity and offices of Christ, against the truth, and substance of the gospel, and labour what he can by his evil suggestions to seduce men, and to draw them from yielding assent to the truth of the gospel, yea in the end making them stand up in opposition,& contradiction to it, we see this point proved that the Gospels truth hath had and always shall haue some to withstand and contradict it. Many at this day are offended that errors and strange opinions spring up together with the preaching of the gospel and take occasion thereby to slander and deface it, but let them know that by this reason they might as well condemn the preaching of the Apostles, We are not to be offended that errors& strange opinions spring up together with the preaching of the Gospel. yea the Papists knew it well that errors and heresies begun to sprout up, and to show themselves in the Apostles time, and that shortly after their times, the Church was every where grievously rent and tormented by monstrous heretics& filthy persons, yet they shane not to object it as a vile reproach against us, that such things do spring up where the gospel is preached indeed they consider not whom they reproach, for they reproach not onely us, but whole Churches of old, even Churches planted by the Apostles, and the Lord himself, we may not take it to bee no true gospel, nor right preaching, nor no true Church where errors and oppositions arise, but rather aclowledge it to be the same gospel that was preached by the Apostles, seeing Satan seeks to deface it as he did in old time, if we think the devill be still like himself, as indeed he is no less malicious then he hath been, but he laboureth more to sow errors and to corrupt men, by how much he is nearer to his end, why then should wee not look for his working& practices against the truth to be the same, or worse then they haue been in times past, let the consideration of this arm us against offence in regard of the damnable heresies, sects and schisms; which follow the sincere truth of the gospel. Let it strengthen us against discouragement urged vpon us by the blasphemous railing papists, who charge the most heavenly doctrine of the gospel to bee the seed of all heresies, errors, and tumults: for it is the devill that sows all the ill seed, and then sets wicked men awork, Papists and such like, to exclaim against the gospel, as if the fault were in the doctrine of the gospel. This is the subtlety and packing of the devill, and this being discovered unto vs. Let us bee strengthened against all discouragement, there the enemies of the truth are able to enforce by this argument, that errors, oppositions, and differences do spring up where the gospel is preached, 1. Corinth. 11.19. there must bee heresies even among you, that they which are approved among you might be known. Come we now to speak of the words following wherein the Apostle sets down for whom his labour and fighting was( namely) in particular for the Colossians and for them of Laodicea, and generally for as many as had not seen him, now then, in that the Apostle saith, he had great labour and fighting, a great care to with stand the enemies of the truth by his sufferings, prayers, writings, and reasonings against them, and that for the good of the Colossians, Laodiceans and others, I might show that the sufferings of the godly are profitable for others, but of that wee speak, verse 24.1. chap. and again that the writings of the Apostles are very profitable for others, daily experience sheweth. But the point I will stand on is this, that the prayers of the godly are profitable for others, and that in this particular respect, they are notable means of defence to shield them against the violence of their spiritual enemies The prayers of the faithful are profitable for the defect of others against the violence of their special enemies. who set vpon their fowls to corrupt them with error, and to bring them into heresy. Touching the efficacy of prayer in general, that place of james is very plain and pregnant james 5.16. that the prayer of the righteous man availeth much, if it be fervent, but for proof of this, that the prayer of the faithful is a powerful means to defend others from being overcome by the assaults of the enemies of their salvation, read Ephesians 6.18. wee may there observe that the Apostle doth reckon prayer as a special part of the complete armor of a Christian, whereby he may not onely defend himself and repel the assaults of particular enemies, but he way profitably use it for the defence of others even the saints of God and fellow members of the same body, pray always for all Saints( saith the Apostle, as if he had said, do not use prayer as an excellent weapon for defence of yourselves onely, against your spiritual enemies, but for the defence of others also, even the Saints of God; if wee look into the world, wee shall find example of many that haue received profit by the prayers of the godly in this kind, they haue been kept from quiter falling from God in time of a daungerous conflict with Satan, and in the Lords good time they haue been delivered, but that there bee no mistaking of this point, know that wee are not to ascribe this fruit of prayer to the dignity of prayer, or to any worthiness in the faithful, Note. but onely to the bottomless mercy and goodness of the Lord, he of his infinite goodness making them so powerful, and so mighty with himself as that they are to him, as it were bands to tie him, and as a wall against him, that he cannot sometimes execute his judgements on the wicked, unless they( as it were) suffer him, and stand out of his way, and thus wee read of his mercy to Moses, Exodus 32.10. Let me alone( saith the Lord) that my wrath may wax hote against them; is there any thing at all in man to deserve this? no, no surely, it is the Lords mere mercy to such as it pleaseth him to receive and embrace into his love and mercy. And for the use of this, it is an exceeding great comfort to the children of God, such of them as are weak and happily conflicting with Satan, and under some grievous temptation, and so not able to pray as they ought, or desire, therefore they are to comfort themselves in this, that though their prayers bee in much weakness, yet they may haue the benefit of the prayers of the godly, Comfort to Gods children being weak& conflicting with Satan& under some grievous temptation that they haue the benefit of the prayers of the godly. which are mighty and prevail mu●h with the Lord; but let none at all take hold of this comfort but such as are indeed the children of God, and remember with this, that they that will bee prayed for with comfort to their souls, must bee able at one time or other, though happily not for the present, being under some grievous affliction, yet I say at one time or other to pray for themselves, Note. though in much weakness, deuteronomy 33.7. it is said thus Moses blessed judah, and said, hear O Lord the voice of judah, he prays for judah who was able to sand up his voice to God for himself, they that neither are, nor ever were able to pray for themselves, but in time of need put themselves onely on other mens prayers, they are like the foolish Virgins Matthew 25. who go to borrow oil, when they haue most need to use it, I deny not but the godly may pray for all sorts of men grounding on Gods general commandment binding them to show dueties of love and mercy to all sorts, bee they godly or wicked, an Abraham prayed for the Sodomites, Genesis 18.23. Lot for Zoar Genesis 19.20. but yet onely such as are the children of God haue profit by the prayers of the godly to defend them against the power of spiritual enemies, and to eternal life, the wicked may haue temporal calamities removed, as Pharaoh had at the prayer of Moses and Aaron, and jeroboam his withered hand restored at the prayer of the Prophet 1. Kings. 23.6. but wicked reprobates cannot haue any spiritual comfort by the prayers of the godly, and therefore let this comfort and cheer up only the children of God in their weakness, that though they pray in much weakness yet the prayers of the faithful are strong for them, and they holding communion with the Saints, they haue part in all the good prayers of the people of GOD, throughout the whole world, and if the Lord hear the prayer of one faithful man; or of two or three gathered together in his name according to his promise, of what force then may we think are the prayers of thousands, yea ten thousand thousands, even of all Churches of the chosen children of God throughout the world; How shall not the Lord in mercy according to his promise accomplish that which they ask? surely, the Lord cannot but hear thē calling vpon him, let this then raise up the hearts of the children of God, and make them in troubles lift up their heads with comfort, and look about them, they shall see as Elisha did, more with them, then against them, 2. Kin. 6.16. they haue Angels to guard them, all the Saints on the earth to pray for them, which is a singular comfort if it be duly considered. One thing more is further to be observed from the last words of this verse ( And for as many as haue not seen my person in the flesh) I will not trouble you with any curious speculation, tending rather to superstition then to edif●cation, touching the face of the Apostle, the words are thus to be conceived, for as many as haue not seen my bodily presence before them, nor ever heard me speaking unto them. Now in that the Apostle saith, he had a great fighting in prayer for as many as had not seen his face; wee are taught. That we must not only strive and be earnest in prayer for the good of ourselves and our familiars and friends,& such as are well known unto us, but with like earnest care and desire we are to pray for the good of all the members of Iesus Christ, wheresoever they bee, We must not only pray for ourselves and our famillar friends but for all the members of Christ wheresoever they be. though never seen of us, wee must never pray for ourselves or friends with a private heart& affection, but we are ro wish and pray for the like mercy to all the members of Christ that haue like need, it is lawful for us to pray for ourselves and friends in particular, wee haue the example of david, of Anna,& of our saviour himself, but in prayer for our good,& the good of our friends, we must haue( as they doubtless had) an eye to the common good, that by that thing given, be it health, liberty or the like, we may be better able to serve God,& to do good to ourselves& others,& withall we are inwardly to wish the like good to all the members of Christ, to whom it may stand in like stead, this wee are taught in the first words of that prayer by Christ to his Church, the word ( our) being a word of community doth teach us wee should never pray for ourselves alone, but together with ourselves all others, even the whole Church of God. The reason of this is plain, we are members of one and the same body, and the bond is so strict by which wee are knit together, even one and the same spirit, that we should feel the griefs of one another, and bear the burdens one of another Heb. 13.3. remember one anothers bonds, saith the holy Ghost, but how? by speaking or talking of their bonds, by uttering some words of pitty and commiseration? no, not onely so, but by remembering them, as though we ourselves were bound with them, no doubt if wee were in prison and in bonds wee would besides other means used, pray for our own deliverance, so are wee to remember in our prayers the bonds and imprisonment of others, and even heartily to pray for them, as wee would for ourselves; a duty that we forget too often. We will scarce pray for our near neighbours that live daily amongst us, reproof of such as neglect this duty. much less do the miseries of many Saints of God in other places and countries affect us, nay I fear me, I may justly speak it, many seldom or never pray for their own families, no child, no seruant, no ●o the wife of their own bosom hath the help of their prayers, their houses are nurseries and seminaries of cursing and swearing, and all manner of disorder, it is just with the Lord to punish such with unruly wives, with graceless children and lewd seruants. Let us then learn to pray for ourselves, and families, if we look for any blessing of God vpon them, and in praying for ourselves, let us remember the Saints in other places, our hearts are commonly narrow and strait, looking onely at ourselves, and our own friends, and the dear Saints of God, members with us of the same body are not thought vpon, sink or swim the Church of God we care not for it, so we be well, this far from that affection that ought to be in the members of Christ, and certainly, prayers made without care, and desire of the good of others, return empty unto us without profit or comfort, yea without doubt, it is one cause why the Lord doth not bless us in our callings and labours, the people of God say, Psal. 237.5. If I forget jerusalem, then let my right hand forget to play; the implication of that place is thus much unto us, that if we forget the Church of God, and do not remember the Saints of God in affliction, in that wherein we may do them most good, as( namely) in our prayers, the Lord may justly take from us our cunning and blow vpon our labours, and curse every thing we take in hand; let this stir us up to think of others in Christian love, as of ourselves, and to entreat the Lord for them as for ourselves. VER. 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. Come we to the second verse which is part of the Apostles exordium or entrance to his matter following; in this verse is first laid down the end of the Apostles fighting for the good of the Colossians and others, and the end was this, that their hearts might be comforted. Then follows two conditions of such as are capable of that cordial comfort. First, they are such as are knit together in love, for so are the words in the original, that their hearts might be comforted, they being knit together in love. Secondly, such as are knit together in all riches of the full assurance of understanding. And to this is added by way of opposition an explication of that understanding, what it is( namely) a knowledge of the mystery of God, even the father,& of Christ: of these things let us speak in order. That their hearts might be comforted, the word translated ( comforted) doth properly signify encouraged and raised up by some words of comfort being ready otherwise to faint, or fall down under some affliction or trouble, the Apostles meaning then in these first words is thus much, that their hearts fainting and ready to fail in regard of trouble, and discouragement by false teachers, aduersaries of the truth, might be encouraged and raised up with comfort. The first thing here to be marked is, that the Apostle makes it a special end of his labouring and striving for the good of the Colossians and others that their hearts might be comforted, hence we may gather. That one special end is to be driven at in al ministerial actions, in preaching, in praying, in writing and reasoning against aduersaries of the truth, is, that mens hearts might be comforted, One special end to be aimed at in all ministerial actions is the comfort of mens hearts. that such as belong to Christ may receive spiritual ioy and comfort of heart, 1. Cor. 14.3. the Apostle saith, he that prophesyeth speaketh unto men, to edifying and to exhortation and to comfort, or rather( indeed) as the words are, to encouragement and comfort. Two principal ends of preaching are encouragement and comfort; the gospel is the word of glad tidings and heavenly comfort, and the end of the preaching of it, is to bring Gods Elect to certain hope of life and salvation, and as many as are begotten to that lively hope, they are also brought to rejoice with ioy unspeakable, 1. Pet. 1.8. in so plain a poyn● it is needless to add further evidence, but for the use of it. Consultation of the popish manner of teaching. Is it so, that a special end of all ministerial actions is, that mens hearts might bee comforted. Wickedly then deal popish teachers in turning their teaching to a clean contrary end, even to hold men in suspense, and to make them live in continual doubt of their salvation,& so voided of all spiritual comfort; every man may see that is a perverting of the ordinance of God, and a great profanation of the holy word of comfort, which being truly taught& directed to a right end, gives certain light and knowledge of life and salvation, and is powerful by the work of the spirit to confer the spirit of adoption, whereby believers know& are assured that they shall be saved, and that doth replenish their harts with exceeding great& unspeakable comfort. And again, for a second use of this point, it is a cavil and a reasoning of the flesh, helped forward by the subtlety of Satan, to say, that the diligent attending on the ministry of the word, Resutation of a cavil of the flesh against diligent attending on the ministry of the word. is a means to make men live an heavy and a dampish and uncomfortable life, and a means to strip and deprive them of all delight,& comfort, yea some are deeply possessed with a conceit, that it is a means to make men mad, foolish people sometime haue uttered it, where a Preacher hath been sent among them, that he would make them all go out of their wits, see the cunning of the devil to fit the humors of men, or rather the dryness& barrenness of their harts, being barren of al heavenly comfort, the divell doth so drench them thorough with carnal delights& pleasures, as he keeps them from any taste of the sweetness of that ioy that might come by profitable hering of the word& he persuades with them that indeed, that is a means to breed in them disquietness, grief, sorrow& much vexation. We must take heed of this deceit working on our corruption,& know that a special end of preaching, praying& other ministerial actions, is, that our hearts might be filled with heavenly comfort, yea, such comfort as will season all other outward comforts, and make them truly comfortable, yea, such comfort as will turn our affliction to triumph, and such comfort as once begun shall never be taken from us, but shall continue with us for ever, Rom. 8.57. let us then banish& cast out of our minds, joh. 16.22. all such deceiving thoughts that the ministry of the Word, Sacraments, prayer an●ther holy exercises are means to strip us of all comfo●● they are means( indeed) to humble us and to wound us for our sins, but yet to bind us up again with heau●●ly comfort, to work in us peace of conscience, to settle us in assurance of our right to eternal life, and to give us a t●st● and beginning of that ioy eye hath not seen, ear hath ●o● heard, nor the heart of man conceived. One thing more observe wee from these words, the words( as I shewed) are thus to be conceived, that their hearts labouring and ready to faint, might be encouraged and raised up with comfort. See then the necessity of encouragement against ad●●●saries of the truth, Encouragement against aduersaries of the truth is necessary. if true Christians be not encouraged by such as are to fight for them as Generals and Captaines, I mean the Ministers of the gospel, they faint and are ready to fall under the hands of such as seek to make a prey of them, Gal. 5.12. I would to God they were even cut off, which do disquiet you. The original word signifieth to put men out of their estate, and to drive them out house and home, as enemies do in time of war, and it gives us to understand, that if the enemies of the truth be suffered to haue their wils, and the people of God bee not encouraged and strengthened by comfortable exhortations, prayers, and other means against them, they will in the end sack and spoil them of their comfort. We therefore are to be instant and earnest with the Lord in prayer, that such as are to fight for us, and to stand for the maintenance of the truth, may be knit together as one man, and may join their forces against the common aduersaries of the truth, We must pray earnestly that they who stand for the maintenance of the truth may join together against the common aduersaries of the truth. the Papists, for surely, they begin to gather ground and to encroach vpon us, wee therefore are to pray unto the Lord,( that is all wee can do) there the differences amongst the Ministers of the gospel being but in circumstance, not in substance as popish enchanters buzz in the heads of the simplo, that these differences may be compounded, and that they may join hearts, hands and all their force against the aduersaries of our comfort,& may be better able to minister unto us encouragement, strength and continual supply of heavenly comfort. Come we now to the first condition of such as are capable of comfort of heart, in the next words, 1. Cond. ( that their harts may be comforted, they being knit together in love) the word here rendered( knit together) doth signify such a coniunction and knitting together as is of the parts and members of the same body, Interpretation. which are conjoined and knit together by ligaments, by nerves and sinews, and so the word is used by the Apostle Ephes. 4.16. by whom all the body being coupled and knit together by every joint for the furniture thereof. Thus then these words are to bee conceived, they being coupled and knit together thorough the bound of love as the members of the natural body are by nerves and sinews. We are here to mark that the Apostle makes it a special condition of such as were capable of the comfort: he driveth at in all his painful labours and sufferings, that they were such as were knit together in love, hence we may gather. That joining together in love with our Christian brethren it makes way and entrance for inward comfort offered, and afforded from the outward means of comfort, such as hold fellowship and communion with their brethren in Christian love are most capable, and most fit to receive heavenly comfort, by the holy ordinances and by the exercises of religion, They that hold communion with their brethren in Christian love are most fit to receive heavenly comfort by the holy ordinances of God. preaching prayer, and the like means of spiritual comfort, for why? that joining together in love is a forcible means to procure, and to bring down a blessing from heaven vpon Gods ordinances appointed for the comfort of his chosen, to make them comfortable to us in particular, we red Psal. 133. where brethren join together in love, and dwell together in unity, it is not onely a good and comely thing, but such a thing as hath promise of a blessing annexed unto it, it is a means to procure a blessing vpon our hearing of the word of comfort, to make that effectual for our comfort 2. Cor. 8.1.2. the Apostle doth avouch that his ministry wrought as great grace and as great comfort in the Macedonian churches, as in any other whatsoever, and withall he gives testimony of them, that they were such as were knit together in love, and made their love known by their ready contribution to the relief of the poor Saints; joining in love together, is a means to bring down a blessing on our prayers to the comfort of our souls. Psal. 86.2. david had encouragement to call vpon God with assurance of comfort to the preservation, of his life, when he could truly pled that he joined with the Saints in love, and that he did manifest his love towards them by works of mercy, preserve thou my soul for I am merciful, I might thu● go on to other particulars, but these may suffice to s●●● that joining together in love, is a means to bring down a blessing vpon the ordinances of God, and to make the● effectual to our comfort, and so it makes way for inward comfort offered unto us from the outward means of comfort, yea it makes way for comfort offered unto us, when we haue most need of comfort, in our fears, temptations and afflictions, either of body or mind, if we be such as are linked to our brethren in love, it inviteth the godly to repair unto us in our troubles, it makes them desirous to refresh our hearts with words of comfort, it strengtheners their hope in their supplications& prayers to God for us, yea it mini●●ers arguments of comfort to our own souls, though other m●● should not come at us, or deal so well with us, as to minister comfort unto us, by counsel, prayers, and other mean● yet our own consciences telling us that we are such as are knit to our brethrens love that testimony of our own hart● with the testimony of the spirit of God, will support our souls in the greatest extremity. 1. joh. 3.14. We know we are translated from death unto life because we love the brethren &c. what then shall daunt or dismay us? It was Iobs case when his friends were Physitians of no value, job. 13.4. not able to apply the word of comfort aright, and miserable comforters, then did job amongst other arguments of comfort to himself, recount and call to mind this, that he had held communion of love, with the poorest Saints of God, and testified his love by fruits of mercy, as wee may red job. 31. from verse 16, to 23. How then shall not this affect our souls, and stir up our hearts to join together in Christian love, A forcible motive to stir us up to join together in Christian love and to labour to be knit fast one to another by the bond of true love, seeing joining one with another in love, is a means to give way to true comfort of heart offered from the outward means of comfort, yea, to procure a blessing vpon the ordinances of God appointed for the comfort of his chosen, yea, such a thing as will yield matter of comfort, when friends who should comfort us do fail, and forsake us, 2. Phil. 1.2. who then will not be moved to join with his brethren in love, yea, let me conclude with the Apostle. If there bee therefore any consolation in Christ, if any comfort of love, any comfort yielded from love, then fulfil my ioy,( it would indeed be a great ioy to all that fear God) to see it, that ye be like minded having the same love. Again, that joining together in love is a means to make way and entrance for inward comfort offered from the outward means of comfort, yea, procuring a blessing on the means of comfort, what then may wee think of distraction, and of drawing our harts a sunder one from another, through envy, hatred, rank or and malice, surely, that must needs bring forth the contrary effects, Distraction& drawing our hearts a sunder one from another brings forth a fearful effect. even set a bar between us and inward comfort, and make us unfit to receive it, yea, bring down iudgement in steede of mercy, and a curse in stead of that comfort that might come unto us by the ordinances of God, appoynted for the comfort of his chosen. Such persons as haue their harts full of swelling, heart-burning, and deadly hatred against their brethren, and such as haue their mouths filled with galling, bitter& venomous speeches, or do any way break the bond of love,& so continue, can they look that the Lord should give them any grace, or comfort by his word or other holy ordinances? no certainly, the Apostle hath taught us that such persons haue foul and defiled hands, 1. Tim. 2.8. I will that men pray, every where lifting up pure hands without wrath. If there be wrath and contention in the heart, the hands are soiled, and made unfit to compass Gods altar,& the Lord doth challenge men for coming into his house with bloody hands, Isaiah. 1.15. yea he saith, if we stretch out such hands, he will hid his eyes from us, and though we make many prayers he will not hear us, We are now shortly to be made partakers of the Sacrament of the Lords supper, thereby to seal up our union with Christ, and our faith in his blood, and to testify our communion with the members of Christ, let us know we can look for no comfort by receiving that sacrament which is full of comfort to a worthy receiver, unless we be knit together in true Christian love one to another, if wee come to be knit more nearly to Christ, and bee divided one from another, wee deceive ourselves, wee shall but seal up iudgement to ourselves, and eat and drink our own damnation. Now I know the divell will be ready to catch advantage vpon this speech of mine, and will put it into the heads of such as bee at odds, and jar with others, that therefore it is good for them to forbear coming to the Sacrament because they cannot receive it with comfort, they cannot come with quiet mindes; see the cunning of the old Serpent, how he can put on the person of the teacher, and take on him to teach men what is good for them, to avoid the danger of damnation( if wee may beleeue him) indeed it is not good for men to come to the table of the Lord in the dregs of their malice and hatred, but why are they not( as they ought) with speed reconciled both to God and men: will they continue and go on in their malice and vnchristian jars, and make that a sufficient place and reason of weight to keep them from the table of the Lord, who taught them to suffer the sun to go down on their wrath, and so take the divell to bed with them? yea, to lodge in the closet of their hearts, and then to pled that as an excuse to keep them from the Lords table? this is even to add drunkenness to thirst, one sin to another, or when we haue wounded ourselves by sin to go on to the divell for a medicine; I would demand of such persons but this one thing, let them answer if they can, they say they cannot come to the Sacrament with hope of any comfort, let that be granted, it is true, so long as they continue in their malice▪ let them tell me then, if the Lord should now in this state wherein they are, lay his heavy hand vpon them,( as they are in continual peril of strokes and judgements to light on them, being at enmity with the brethren they abide in death, what then can be said unto them for their comfort, 1. joh. 3.14. if good and godly men come unto them of purpose to speak to their comfort, what can they say to mitigate their fears, or to lessen their torment of soul and conscience, surely nothing, till they haue given some evident token of their repentance and of thorough reconciliation with their brethren,& then they may justly doubt of the truth of their repentance, and that it is but forced and not of sincerity; yea, their own harts may justly doubt of it, and be most forward and forcible to accuse and to condemn them, and if our hearts condemn us, God is greater then our hearts, and knoweth all things 1. joh. 3.10. he also will condemn vs. Let this then be thought on, and let it stir up such as be at difference and jar with their brethren to seek for speedy reconciliation, and let them not make their quarrel& contention, a pretence to keep them from the Lords table, for that is to add sin to sin, but this day before to morrow let them labour to be reconciled to their brethren, least the punishing hand of God overtake them, and then they bee left, not only void of comfort, but uncapable of any comfort, and in such a case as the best men in the world shall not be able to minister sound comfort unto them. We are further to mark, that the Apostle saith not, being such as love one another, but being knit together in love, he sets out their union thorough love by a similitude from the coniunction of the members of a natural body. Hence we are taught that true believers are as nearly coupled and compacted together one to another thorough love, as the members of one body True believers are as nearly coupled together thorough love as the members of one body. Act. 4.32. are by nerves and sinews, it is an usual and known comparison of Scripture to compare true believers to the members of one body, true believers of the primitive times, though they were a multitude, yet they are said to be of one heart& of one soul and therefore( no doubt) they were as one body; and this may serve as a ground of trial, hereby we may try our love one towards another, whether it be true Christian love, or counterfeit trial of our love one toward another whether it be true or counterfeit. and carnal love; if wee be so knit together in love grounded on the image of God, as it were as easy to pull an arm, or a leg from the body of a man, as us one from another, then is our love true Christian love, and if by this rule we examine our love, we shall find that many of us are much defective in this duty, can we persuade ourselves wee are knit together in love, as the members of one body, and yet vpon a matter of a trifling profit, yea, vpon suspicion of some worldly loss grow discontented start a sunder, and break the bond of love, yea, break out into opprobrious terms and vile slanders, is this to be compacted and knit together, as the members of one body? if we so think wee deceive ourselves, this is that the wise man speaks of Prou. 26.23. silver, dross ouerlayed vpon a potsherd, so are burning lips and an evil heart; even to haue burning lips, lips as it were inflamed with the fire of love, professing great measure of love, but an heart could, wicked and mischievous, and that we may be stirred up to a reformation of ourselves, consider wee onely this one thing. We can never be assured of our union with Christ Iesus till we find ourselves knit together in love one to another; for though that be first in nature, yet this is first known,& we can never know that by this. If any say he loues God( (i)) that he is assured of Gods love to him, and yet bee not in love with his brother, he deceives himself, he is no better then a liar. If then we would not be found liars for the good of our own souls, and prove ourselves stil in the dregs of nature, having no fellowship with Christ Iesus the fountain of all our comfort. Let us never rest till we be knit together in love, grounded on the image of God, and so fast as nothing in the world whatsoever fals out be able to pull us asunder. Now to the second condition of such as are capable of inward comfort in the next words. 2. Cond. And knit together in all riches of the full assurance of understanding. By these words, in all riches of the full assurance of understanding, Interpretation. &c. wee are to understand the Faith of the gospel, as may appear by the words following, where the Apostle doth explain himself, that this full assurance of understanding, is a knowledge of the mystery of God, even the Father of Christ, and in him a gracious Father unto us, now this Faith is here described and set out, by the general nature of it, that it is an understanding, or knowledge and that further amplified by the quality of it, that it is a certain, or an assured knowledge, a full persuasion of understanding, so the word signifieth, and again by the measure of that certainty in these words in all riches, which is a borrowed phrase to signify plenty, and a great measure. Thus then are these words briefly to be conceived. In the faith of the gospel, which is a most plentiful and infallible certainty of understanding. here first wee are to mark that the Apostle was not content to say, they being knit together in love, but he adds further, and knit together in the true Faith of Iesus Christ,( for that is the general here set down in other terms) hence ariseth this conclusion. That a coniunction and joining together in love, ●n● in one and the same true faith, they must ever go together, joining together in love& in one and the same true faith must go together as we must be knit together in love, so wee must b●● conjoined in one and the same true faith: these two ma● not bee divorced, nor put a sunder one from the th●●, for as the Apostle teacheth, without one faith, th●● cannot bee one body wee may observe it, Ephes. 4. wh●● he hath spoken of one body, verse 4. he subioy●● verse 5. one faith giuing us to understand, that there ca●not bee one body, without one faith, no, though it be of such as are knit together most nearly by some ●●tward bond, for example by the bond of marriage, ●●● husband and wife are not one body, under the same head Christ Iesus, unless they bee knit together in the ●●●● true faith of Iesus Christ, they are indeed one flesh by the bond of marriage, as they haue relation one to another, but in relation to Christ the head of all true b●●●●uers, they are not knit together in one body, if they 〈◇〉 disjoined in faith, and ought to bee thought on by s●●● as are to enter into that near union of marriage, A duty of such as enter into that near union of marriage. to them it may most fitly bee applied, they are to look that they join together, not onely in mutual love one to another but in one and the same faith of Iesus Christ, and against this do they offend, who join in that near bond of marriage with such as bee not of the same faith, and the same religion, it is good for us to bee advised in matching our children or ourselves in marriage, and that wee especially look at the truth of faith, and the soundness of religion. Note. Let us know that it is a secret poison that destroys virtue more then any thing, when the godly are vn●●●●ly yoked with the ungodly; Let us not stand upon our wisdom in this point, that wee are wise, and able to avoyde the danger, remember that Solomon was full of wisdom, and beloved of God, yet for all his wisdom, he was overthrown by matching with the daughters of the wicked, it is said of jehoram, that he forsook the way of the Lord, and wrought all wickedness in full measure, and why? because saith the text, the daughter of Ahab was his wife, and let this warn all, whom it may concern, that in matching ourselves, or our children in marriage, we look chiefly to the truth and soundness of religion. The next thing offered from these words, if wee look on them as a description of faith is, that true faith for the general nature of it, is an understanding, or knowledge, True faith in the general nature of it is a knowledge of things to be believed. and evidence and light of spiritual knowledge is the general nature of true faith, the special form and proper act of it, is an apprehension, and a particular application of the saving promise known, and of Christ promised, the substance of the covenant of grace, but the general nature of it, it is a knowledge of things to bee believed, hence it is that the Lord saith by his Prophet, Isay. 53.11. by his knowledge shall my righteous seruant justify many &c. and our saviour joh. 17.3. this is life eternal, that they know thee to bee the onely very God, and whom thou hast sent Iesus Christ, the Apostle 1. Pet. 3.15. teacheth us to bee ready always to give an account, to make an apology, and to stand in defence of our hope, which cannot bee without knowledge, Augustine proveth by the text of the Apostle, Rom. 10.14. where it is said, faith comes by hearing &c. that faith is joined with knowledge, for how can a man beleeue by hearing that he understand, not, it is then a clear point, that faith for the general nature of it, is a light of understanding, it will bee said, and indeed it is the objection of the Papists, Ob. who hold faith to bee no knowledge, but a bare assent of mind without understanding of that, whereunto the mind assenteth, that the Apostle 1. Cor. 13.2. makes a plain distinction between knowledge and faith, and doth sever them as being two sundry things, if I knew all secrets& all knowledge, yea if I had all faith &c. therefore( say they) faith is not a knowledge. This a silly and slender reason, if it be well considered, look vpon the text& consider it, is this a good reason to say, the Apostle doth reckon up knowledge and faith severally, therefore knowledge and faith haue no fellowship or agreement one with another, then this also is a good reason, the gift of prophesy and knowledge is reckoned up severally, therfore prophesy& knowledge cannot meet together in one man, he that hath the gift of prophesy, hath no knowledge; how absurd is this, every man may see,& the other must needs be as gross, it remaines then a truth notwithstanding this cavil of th● Papists, that faith is a light of understanding,& necessary brings with it an illumination of the mind, let no man then deceive himself, let no man think he hath true faith when he hath no knowledge or understanding of things to bee believed, We may not think that we haue true faith wanting knowledge of things to bee believed. and is not able to render any reasonable account of his faith, what he doth hold and beleeue needful to salvation, he that so thinks deceives himself, and let it bee thought on by such as come to the Table of the Lord, herein stands one part of their examination they are to examine their knowledge in the doctrine of the Sacraments touching the sacramental relation of the signs with the things signified, I say not, if men haue illumination and knowledge, then they haue faith, for illumination is a common gift, and though it be from the spirit, yet is it not of the spirit; Note. but this I dare bee bold to say, If there bee no knowledge, then there is no faith: it is the first action of the Spirit of God, in the renovation of the image of God in his Elect, to renew them in the Spirit of their mindes, Ephes. 4.23. If there bee darkness in the mind, certainly, there is nothing but sin in all other faculties of the soul. Our saviour saith, Mat. 6.23. If the eye be dark, then all thy body shall bee dark, it is a true saying that one hath, that an ignorant heart is alway a sinful heart, and a man without knowledge is a man without grace, let this bee thought on, and let it stir us up to follow the counsel of the wiseman, Pro. 2.3, to call for wisdom, and to cry to heaven by prayer for understanding, and by use of all good means hearing, reading, meditating in the word of God, and to seek for it, yea to dig for it, as for gold and precious stones, and a little to help forward our desire& endeavour after knowledge, remember the words of the Apostle, 2. Thes. 1.7.8. that the Lord Iesus at the day of iudgement shall show himself from heaven with his mighty Angells, in flaming fire, rendering vengeance unto them that do not know God and which obey not unto the gospel of our Lord Iesus Christ, these two following close one vpon another, ignorance of God, and want of obedience unto the gospel of Christ, and this ignorance is so foul a sin as it shall bee sufficient to bring down vengeance on them in whom it shall bee found at the coming of Christ to iudgement. Come we from the general nature of Faith, to the quality of it, as it is an understanding, True faith is a distinct certain and infallible knowledge. that it is a full assurance and infallible certainty of knowledge, and that a rich or plentiful knowledge, much might bee spoken on these words, but that I will briefly note from th●● shall bee this. That true Faith is not a confused notion wrapped up altogether in uncertainty, so as a man cannot bee sure what he holds, or believes, but it is a distinct, a certain and an infallible knowledge, which makes a demonstration in the mind of the believer grounded not on reason, or sense, but vpon divine testimony, and vpon the word of God. Hence Hebrewes 11.1. it is said to bee the evidence of things which are not seen,( that is) the infallible demonstration and certainty, whereby the mind being continued by divine testimony, doth most firmly embrace the promises of God touching remission of sins, and justification by Christ, the Scripture is most plentiful in the proof of this. That true Faith is a distinct, a certain, and infall●●le knowledge, Popish implicit faith no true faith. where then is any place for implicit Faith taught by the Papists, who say it is sufficient for a Christian to beleeue as the Church believes, though he never know distinctly and certainly what the Church believes, this is indeed no true Faith, but a blockish ignorance, and this doctrine tends to hold men in blindness superstition and perpetual ignorance, we are to renounce it, and to remember that true Faith is a distinct certain and infallible knowledge, yet that this doctrine be not a snare to entangle and perplex the consciences of the weak, remember further, that though true faith bee a distinct, certain, and infallible knowledge, yet it is not a perfect knowledge Father Latimer said well, there is great difference between certain knowledge, and clear or perfect knowledge, certain knowledge may be of things absent that appear not, but clear or perfect knowledge requireth the presence of the object, it is said we see now darkly as through a glass●. A man may therefore distinctly and certainly know that which he believes, though not clearly and perfectly, and this may comfort such as haue but a little portion of saving knowledge, if it be certain, though weak, it is pleasing to Go● and comfortable to themselves, if so bee they content not themselves with it, but labour to increase it, and to grow from one measure to another, for so will every one that hath any beginning of saving knowledge, he that thinks he hath a portion of saving knowledge,& contents himself with it, and never labours to increase it,& to come to a rich assurance of knowledge, hath indeed no true knowledge at all. Now to the last words of this verse, which are as I shewed, added by way of opposition, as an explication of that word( understanding) what it is( namely) knowledge of the mystery of God, to which is subjoined how God is revealed in that mystery( namely) in distinction of persons( even the Father of Christ, and Christ the soon of the Father. To know the mystery of God, even the Father, and of Christ.] By the word mystery having this addition, Interpretation. the Mystery of God, and God distinguished into the Father and Son, We are to understand the gospel which is the doctrine of the humiliation, exaltation, humanity, divinity, office of meditation, and all things concerning the life& death of Christ, and this doctrine is called a mystery, as heretofore I haue shewed, because the things delivered in the gospel are wonderful, deep, and secret, hide from the eye of natural reason, and made known onely by divine revelation, and in this mystery of the gospel is God revealed to bee the Father of Christ, and Christ to bee the son of God the Father, thus then are these words to be conceived as if the Apostle had said. To know the deep secret, and hidden mystery of the gospel, manifesting and revealing unto us God, as he is the Father of Christ, and Christ the son of the Father, and God equal to his Father. Now wee are to mark that Faith being( as ye haue heard) for the general nature a knowledge, it is here further set out together with the object of that knowledge, together with that thing whereof it is a knowledge, that it is a knowledge of the mystery of God( that is) of the gospel revealing God the Father, and the mediator Christ Iesus. Hence ariseth this point of doctrine that the proper object of the knowledge of Faith is the doctrine of the gospel, true Faith that brings comfort is a knowledge of God revealed in the mystery of the gospel. True saving faith is a knowledge of God revealed in the mystery of the gospel. It is not a knowledge of God revealed in the book of the creatures, spoken of, Rom. 1.20. nor a knowledge of God revealed in the moral Law of God, where God requireth absolute, complete, perfect, and personal righteousness, which if any could reach unto, he should be fully acceptable to God, and needed not to fly to Christ to bee his redeemer, but comfortable and saving Faith is a knowledge of God as he is made known in the covenant of grace, in the gospel, even a light and knowledge of the glorious majesty of the mystery of God in the face of Iesus Christ as saith the Apostle 2. Cor. 4.6. and hence it 〈◇〉 that the Apostle Rom. 10.3. saith, though the Iewes knew the righteousness which is of the Law and went about to stablish it, yet they were ignorant, and had no knowledge of true righteousness, the righteousness of God and the righteousness of Faith, and in the same chapter, verse ● he calls the word of the gospel, the word of Faith, ●●●ing that word which saving Faith doth properly eye● 〈◇〉 hath respect unto, for indeed the drift and scope of all the oracles of God, and of the whole Scriptures, is, and 〈◇〉 was, to led Gods elect to the knowledge of the s●●ing promise, and of Christ promised the substance of the Go●pell; and howsoever Moses gave a Law which by r●●●on of our corruption is the minister of death, yet wrote he also of Christ, John 5.46. and did foreshow the death and passion of Christ for sin, in many types and figures 〈◇〉 the brazen serpent and in the sacrifices of the ceremonial law, yea the drift of the moral Law itself, was to bring to Christ, Galath. 3.34. it being the end and scope of the whole Scripture to led the chosen of God to the knowledge of the saving promise unto faith, for saving faith hath respect unto the saving promise it must need, be that faith is a knowledge of God revealed in the mystery of the gospel. Let no man then fancy to himself that he hath at●●ned true Faith, reproof of them that rest in a confused and superstitious knowledge of God. when he hath onely a superficial and confused knowledge of God, such knowledge of God as may bee had by the light of nature, or such as may be gathered by the sight of the creatures, is there any such among Christians will some say? I answer, undoubtedly this exhortation is not unseasonable in respect of many that profess christianity, many there bee who having lived in the bosom of the Church, and in the clear light of the gospel, ten, twenty, thirty, yea forty or fifty yeares, and yet( to their shane may it be spoken) haue no more true& saving knowledge of God, as God hath revealed himself in the Gospel then the very heathen, who never heard of Christ,& that I may not seem to accuse, but to prove that I speak, do not most men and women imagine they know God, as he is revealed in the gospel, when they conceive him to be a God all of mercy,& that the gospel makes known nothing but his mercy, grace& goodness in Christ Iesus. I appeal to the harts of many, whether they do not thus Now what is this, but to misconceiue of God,& to set up an idol in their own brain, for in the Gospel God is made known unto us to be perfectly just, and perfectly merciful, yea which is a deep mystery, Note. that the iustice and mercy of God are reconciled, and that both his perfect iustice, and his perfect mercy, are met together& expressed towards his chosen in Christ, if we thus know not God, we do not know him as he hath revealed himself in the gospel, and yet many having not this knowledge fancy to themselves they haue faith,& do not stick to say, though they want knowledge they haue a good mind, mark how the holy ghost hath met with this fancy, without knowledge the mind is not good, Pro. 19.2. it is not possible the mind should be good without knowledge. Thus haue I shewed, without knowledge of the saving promise of God revealed in the Gospel, it is not possible that any should haue faith. Let no man then deceive himself& think he hath faith,& yet know not God in the face of Iesus Christ, let us all labour by the use of all good means, craving assistance of the spirit of God, who onely revealeth the deep things of God, 1. Cor. 2.10. that wee may come to the knowledge of God manifested in the gospel, and consider wee this one thing, that the want of true faith is the cause of all judgements, it brings plagues of all kindes vpon our souls bodies, goods, and good names, yea it is the cause of those iudgments, we many times foolishly ascribe to wiches& wizards, when Gods hand is vpon us in some strange manner, wee ascribe it to witches, and wizards, but indeed it is a wicked heart of unbelief that hath brought that iudgement vpon us, that is the witch we may observe in Iude epist. 5. vers. that the people that were delivered out of egypt, were afterward destroyed, but why? for their murmuring, their fornication, their tempting of God, their reviling of Moses? no, though these sins were common amongst them, yet saith the text, they were destroyed for their unbelief; therefore let us never rest till we haue a measure of saving knowledge of God as he hath revealed himself in the gospel; what the word mystery doth afford, I will not stand vpon, having before spoken of the point; the next thing wee are to mark, is, that the Apostle saith to know God, and he stays not there, but saith further, God the Father, and in Christ his son. Hence I gather, that there is no true understanding of God, but as he is known distinct in persons, it is not sufficient to know that he is one in essence; but wee are to know him distinguished in three persons, It is not enough to know that God is one in essence but we must also know him distinguished in three persons. the Father, Son, and holy ghost, all eternal and equal in power, glory and majesty, onely one true and everliving God, I say distinguished in persons, for wee must not conceive the persons in the Trinity, as divided and severed one from another, ●s three men are really divided one from another, though all of one kind, for the divine essence is infinite, and admits no division, but the whole essence of the godhead is in every person. These things are hard to be conceived, and wee must look on them with a spiritual eye, with, the eye of Faith, and pray that our eyes may bee opened, and annoynted with the eye salve of the spirit, for the right conceiving of the unity of the divine essence, and the trinity of persons, We must look vpon the unity of the divine essence of the trinity of persons with a spiritual eye of faith and that will keep us from many dangerous errors, but to hold to the words of the Apostle in this place, know thus much, that God is the Father of Christ in respect of his deity by nature, because he is of the same eternal essence with the Father, and of his humanity by personal union, because his humanity is assumed, and doth subsist in his deity, John 1.14. the word was made flesh. Thus is Christ the son of God. There remaines a doubt to bee removed, occasioned from these words. Some may say, is true faith a knowledge of Christ to bee the son of God, the devils haue this, and so they confessed, mark 5.7. I answer, it is true, the devils haue this knowledge of Christ that he is the son of God; Now that is but the general nature of Faith, there is in justifying Faith, not onely this knowledge that Christ is the son of God, and the anointed Messiah, to take away the sins of the world, but a particular acknowledgement of it that Christ is so to us, and so much is signified in the words of the Apostle, and thus we are to conceive of Peters confession, Matthew 16.16. though the Papists allege it to the contrary; our Sauioars answer in the next verse, flesh and blood hath not revealed it unto thee, but my Father which is in heaven, puts it out of all question, that Peters confession was more then a general knowledge, and confession, that may be in devils, unless wee say the devils made the same by the holy ghost, which were most absurd and blasphemous, there is then in faith for the general nature of it, a knowledge that Christ is the son of God, and there is a particular acknowledgement and application of it with comfort, and this we are to labour for. VER. 3 In whom are hide all the treasures of wisdom and knowledge. In this verse for the matter of it, is laid down the first general proposition that is handled in this chapter, namely that proposition which the Apostle doth labour to strengthen and persuade the colossians, to embrace and to hold fast, and it is this. The first general proposition handled in this chapter. That in Christ full and perfect knowledge of all things needful to salvation is to be found. Now this proposition is not plainly in these terms delivered, but it lies under a similitude, wherein Christ is likened to a treasury, or an house of store, and this knowledge to a treasure, and the Apostle saith in him are laid up fast and close all the treasures of this knowledge. For the better clearing of the text let us enter into a more special examination of the words. Interpretation. ( In whom) the original word may bee rendered( in whom or in which) for they may be referred either to the word( mystery) or to Christ, all is one in the sense& meaning of the Apostle, for the matter and substance of the gospel is Christ, and wee are to aclowledge no other Christ but he that is set before us in the gospel, but the most received translation is( in whom) with relation to Christ,( all the treasures of wisdom and knowledge,( (i)) the most excellent and precious things of wisdom and knowledge,& we are to understand by the word( wisdom) the knowledge of things to be known and believed; and by the word knowledge the knowledge of things to bee practised ( are hide)( (i)) are not known in respect of natural men and natural reason. Thus then conceive the words of the Apostle, as if he had said, in which Christ ar● the most excellent and precious things needful: To bee known either concerning faith, or good life to bee found, though hide from natural men, and natural reason. Now first of all, the matter and substance of this verse, that in Christ all things needful to bee known to salvation are to be found being considered together with the similitude under which it is delivered, doth afford this conclusion. That Christ is the store-house of all saving and comfortable knowledge, in him is all saving knowledge laid up, as in an house of store, Christ is the storehouse of all saving and comfortable knowledge and from him onely it must bee derived, from him onely must we fetch all saving knowledge, for why? in Christ is treasured up the knowledge of the divine essence and nature, he being very God, 1. John 5.20. the knowledge of the majesty and power of God manifested by his miracles, and resurrection, the knowledge of the iustice, goodness, love and mercy of God made known by his coming into the world, and suffering of death, 1. Tim. 1.15. Christ Iesus came into the world to save sinners, the knowledge of the work of creation, Colos. 1.16. government and preservation of the world, Heb. 1.3. he doth sustain or bear up all things by his mighty word, &c. In a word, the knowledge of the reconciliation, redemption, and salvation of Gods chosen, and of eternal life and glory reserved in heaven for them, all these are points of saving knowledge to which all others may be reduced, and these are all to be found in Christ, and onely in him with comfort, he is the volume in which all these, and all other points of saving knowledge are written, revealed& made known to vs. Hence then of necessity it followeth, that the knowledge of any thing out of Christ is not a comfortable knowledge, The knowledge of any thing out of Christ is not a comfortable knowledge. a knowledge tending to salvation, but rather to destruction and damnation for example( holding ourselves to the Apostles similitude) a knowledge of any merit, any satisfaction to God, and of any treasure of the Church out of Christ. The Papists would bear us in hand that they know a treasure belonging to the infinite treasure of the satisfaction purchased by the passion of Christ out of Christ, and what is that? forsooth the passions of the blessed virgin Mary, and of all other Saints, who suffered more as they blasphemously speak) then their sins required, this is no saving and comfortable knowledge, but an accursed and damnable knowledge, indeed a fancy and dream of their own, it is at jar and discord within itself, for how can that which is infinite admit any thing to be adjoined and added unto it, they aclowledge an infinite treasure of satisfaction in Christ, and yet they say there belongs to it other satisfactions, what is this but with one& the same breath to contradict themselves? I leave them therefore to vanish in their gain sayings,& come to ourselves vpon this ground. That all saving knowledge is to be derived from Christ consider wee thus much, There is no comfort in the knowledge of God out of Christ,& much less in the knowledge of any other thing. that for us to know any thing out of Christ, though the thing itself be good, yea even goodness itself, yea God himself, yet there is no comfort in such knowledge out of Christ, wee know him but as an angry judge, and as a God clothed with iustice and iudgement against us, yea to descend lower to things familiar, and of daily use with us, to know things given unto us of God, either spiritual or temporal, either concerning the good of our souls as the word and Sacraments, &c. or the good of our bodies, as meate, drink, apparel, house or land, &c. to know these things to bee blessings of God, is not sufficient, that is no comfortable knowledge, yet many rest in that knowledge,& think it ●nough if they can say, God hath blessed them with such 〈◇〉 such things, the heathens were able to say so, there i● 〈◇〉 comfort in such knowledge, our knowledge of things 〈◇〉 us of God must go a step further, it must be ground●d 〈◇〉 Christ that it may be comfortable: we must labour to know good things given us, not onely to be blessings of God in themselves, but blessings to us, in and by Iesus Christ, 〈◇〉 must endeavour to use the Apostles form of praise& thank●giuing; blessed be God who hath blessed us with spirit●●● yea& with the temporal blessings we do enjoy, in Christ. Some may say how is that to be done? labour to haue part in the merit of Christ, to apprehended and apply the merit of his death to thyself, then thou shalt know with comfort, that the good things vouchsafed unto thee, are given as pledges of Gods love, and are blessings to thee, in and by his merit, and if thy knowledge bee not thus grounded in Christ, it is so far from being comfortable, as it doth let thee understand to thy discomfort, that the good things given unto thee are but given thee to leave thee without execuse,& for further increase of thy condemnation. Let this bee thought on,& let it stir us up to labour to haue our knowledge of al things we enjoy in this life, grounded in the merit of Christ, the storehouse and fountain of all saving knowledge. The next thing wee are to mark is, that the knowledge of things needful to be known to salvation, laid up in Christ, is delivered, not in plain terms, but under this comparison,( the treasure of wisdom& knowledge) hence we may take up this conclusion. That saving knowledge, or knowledge& wisdom unto salvation, which is to be found only in Christ, is a thing of great price, saving knowledge found only in Christ is a thing most precious. it is a treasure of inestimable worth and excellency, the Apostle sets it down as a thing whereof he was fully resolved that nothing in the world was able to come near the worth and excellency of this, other things compared with this, he held them as loss& dung, yea doubtless( saith he) I think all things but loss for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things loss, and do judge them to bee dung, that I might win Christ, he saith he esteemed not, he made no account of knowing any thing save Iesus Christ& him crucified, join to this that of the wiseman, where he saith the merchandise of this is better then the merchandise of silver, and the gain thereof is better then gold, Prou. 3.14.15.16.17.18. it is more precious then pearls, and all things that thou canst desire, are not to be compared unto her, &c. The reason of this is plain. saving knowledge is a thing of greater worth then any thing in the world, because it concerns our everlasting good, the good of our bodies and souls for ever, other things concern but our temporary good onely in the time of this life, what shall it profit a man saith our saviour though he win the whole world, if he loose his own soul, Mat. 16.26. where he gives us to understand, that if a man should gain the whole world, it would do him no good, and all in respect of his everlasting good, that gain may stand with the loss of heaven and everlasting happiness, therefore saving knowledge found in Christ, is a thing of far greater worth then any thing in the world. Now this being so, that saving knowledge in Christ is so excellent a treasure wee must labour to bee persuaded of the excellency of it, We must labour to be persuaded of the excellency of saving knowledge,& to affect it according to the excellency of it. and to bee affencted towards it accordingly, wee must haue our affections enlarged, and haue even a covetous desire after this same heavenly treasure( this is an holy covetousness) yea, with the wise Merchant, Mat. 13.45. that seeketh good pearls, and having found this pearl of great price, wee are to sell all wee haue, wee are to renounce all that nature hath endowed us withall and to despise and set light by all the profits, pleasures, honours and preferments of this life that wee may purchase this pearl of such excellent worth; and this exhortation was never more needful then now in these dayes wherein most men and women haue their hearts set upon the world, and though they haue liberty and opportunity, yea, persuasion and encouragement, to store up the treasures found in Iesus Christ, yet they through greedy desire of the corruptible and casual treasures of the world, are wholly withheld from seeking this one thing only necessary, what is the cause of this, let us consider the cause of it, that finding that, wee may labour to remove it, that so the effect may fall to the ground, surely, the cause of it is this, men are possessed with that conc●●t, of the Laodiceans, revel. 3.17. that they are rich, and need not the riches of Christ, to make them truly rich, they find not themselves to stand in need of the precious treasures found in Christ to enrich them, they go on in a fearful dulness and deadness of heart, and do neither see nor feel their own poverty, and wretchedness. Happily some will say we confess ourselves to bee sinners, therefore wee cannot think such a wicked thought, Ob. that we haue no need of Christ. I answer to them that pled thus for themselves, it may be they confess themselves to be sinners, and yet withall, they think not that they stand in such need of Christ as they do,( for consider it) do they not many times confess themselves to be sinners only in general manner; that all men are sinners, and they among the rest? but come we to the trial with them in particulars, do they not then go about to extenuate, and to excuse their sins, accounting great sins, little sins, as breaking of the Sabbaoth, customary swearing and the like, I appeal to themselves, whether it bee not so with many, now where these things are, though the mouth say I am a sinner, yet the heart saith no, I stand not in such need of Iesus Christ, and this is that which makes men not to value the riches of Iesus Christ as they ought, we must therefore labour to find ourselves stand in need of the rich treasure found in Christ, yea that wee stand in need of his precious blood to wash away the least of our sins, and that without the rich grace and mercy of God in Iesus Christ, the least of our sins makes us liable to the curse and everlasting perdition, and then we shall account the treasure of saving knowledge found in Iesus Christ more precious then all the riches in the world. Consider wee further but this one thing saving knowledge in Christ will stand by us and comfort us when all things in the world forsake us, Note. do not wee see riches taken away from men, or elsemen taken suddenly away from their riches, neither their silver nor their gold is able to deliver them in the day of the Lords wrath, &c. Zephan. 1.18. but saving knowledge in Christ is durable riches, Pro. 8.18. it is a treasure that will continue for ever and minister comfort in the greatest extremity. Let us then in wisdom affect this treasure and seek after it and even despise all things in the world in respect of it, that so we may lay up in store a good foundation against the time to come. One thing more observe we, the Apostle saith the excellent and precious knowledge of things needful to bee known to salvation are hide in Christ. This considered, together with the relative to whom i● is hide( namely) to natural men, doth offer this known conclusion. That saving knowledge found in Christ though it h●● a thing of great price, The excellency and worth of saving knowledge is not known to every man. yet it is not apparent to 〈◇〉 mans eye, every man seeth not the lustre and beauty ●f this precious knowledge, every mans mind is not 〈◇〉 to comprehend the worth of it, no not any mans mind but onely their minds that are opened and enlightened by the Spirit of God, Math. 16.17. our saviour saith to Pet●●, vpon his confession that he was the Christ, flesh& blood had not revealed that unto him, but his Father which it i● heaven 1. Cor. 2.14. the natural man perceiveth not th● things of the spirit of God: for they are foolishness vn●● him, neither can he know them, he hath neither pow●● nor possibility in himself to know them, let him labo●● and strive never so much, why? because they are spiritually discerned. The reason is,( as I haue heretofore shewed.) Because there is no seed of saving knowledge in nature, it is abo●e the reach of nature created in the state of innocency; much more of nature in the state of sin and corruption. Now then is it so, that saving knowledge found in Christ, being a most excellent treasure is not known, much less est●emed so to be, but onely of them, to whom it pleaseth God to discover it, is it a treasure hidden& kept close from the sight of many in the world? Let then as many as haue it revealed unto them b●e thankful to God; it is esteemed a great favor if a rich king show to any the house of his Treasure. Wee red Isai. 39.2. that Hezekiah to gratify the King of Babels ambassador that brought him letters and a present, They that haue the excellency of saving knowledge revealed unto them are to be thankful to God for the same. shewed them the house of the treasures, the silver and the gold, and the spices, and the precious ointment, and all the house of his armor, &c. how great a favour then is it for the Lord, the King of heaven and earth, to show to us, yea to give us eyes to see with comfort, the riches and treasures found in his treasury even in Iesus Christ better then all the riches and treasures of the world, how much are wee in this regard bound to magnify the Lords mercy, he hath not so dealt with every one, we may see thousands left in this blindness not able to see the things wee see, yea wee may see in them our own image, what wee were before the Lord put a difference between them and vs. Let it therefore stir up as many as haue their eyes opened to see with comfort the rich treasures found in Christ, to magnify and praise the Lord for so great a mercy; yea let our hearts be enlarged, and mouths opened to praise the Lord for the comfortable sight of this excellent treasure when it pleaseth him to strip us of earthly riches which happily we had in great abundance. Let us in such a case and time with david Psal. 42.11. Psal. 42.11. rouse up our fainting souls and say, why art thou cast down my soul? and why art thou disquieted within me? wait on God, for I will yet notwithstanding all this give thanks to the Lord. It is the council of the preacher, Eccles. 7.16. In the day of wealth bee of good comfort, and in the day of affliction consider, and what is a man, that is the child of God, then consider? surely among other things this, that God hath opened to him the door of his jewel house, and let him see to his great comfort the tresures that are found in Christ; this a child of God ought to consider in time of the loss of outward riches, the consideration of this will swallow up all grief for the loss of those things,& make him still lift up his heart and open his mouth to bless the Lord and to say with david, I will yet give him thanks, for notwithstanding I haue suffered great loss in outward things, yet I still see to my comfort the Treasures that are found in Christ, and I haue still my part in them which are better then all the treasures in the world. VER. 4. And this I say lest any man should beguile y●● with enticing words. In this verse is laid down the second general proposition handled in this chapter The second general proposition handled in this chapter. ( namely) this. That all things out of Christ are mere deceit and nothing worth. And this proposition is delivered together with the Apostles purpose in propounding of the former, that he laid before the Colossians the former proposition to this end, that they might not bee deceived by any thing tendered unto them out of Christ, all things out of him being meer● deceit, the connexion is this. I tell you that in Christ is to bee found full and perfect knowledge of all things needful to salvation, and thi● I speak to this end, that you may be kept from seduce 〈◇〉 of deceivers, such as go about to thrust vpon you any thing out of Christ in the matter of salvation, I tell you their words are but enticing flattering words, their p●●pose is to beguile you, this I say least any should beguile you, &c. So then in this verse wee haue the end of the propounding of the former proposition, that it was to keep the Colossians from being deceived by seducers, together with the manner and means whereby false impostors, and false teachers commonly use to deceive( namely) by enticing words, somethings are to bee cleared in the words of this verse, the word translated( beguile) doth properly signify to deceive the ignorant, and simplo in reasoning with them, thrusting vpon them an error by false and deceitful arguments, and reasons( with enticing words)( that is) with colourable speech, probable and plausible, carrying a show of truth, when indeed there is no truth in it, and having in it a power to persuade. Thus then the words are to be conceived. This I say least any man in reasoning with you cunningly and deceitfully should deceive you, and impose errors vpon you, and that by m●anes of his faire probable and deceitful speech. First, we are here to mark, that the Apostle taught the Colossians, that in Christ is found full and perfect knowledge of all things needful to salvation, not onely to this end, that they might know this and beleeue it, but that they might by the knowledge of it be kept from error, that they might thereby be armed and made able to stand against cunning seducers, such as should go about to beguile them, and to corrupt them with error, under colour of truth by faire, slattering, plausible speeches. This observed the conclusion following hence is this. That sound knowledge of the truth, is not only good in itself, but also an excellent preservative against the delusions of subtle seducers, Sound knowledge of the truth is not onely good in itself, but it is also an excellent preservative against the delusions of cunning seducers. and a notable means to keep us from being deceived by such as labour to corrupt us with error. We find it worthily expressed by Solomon, Prou 2.10.11.12. When wisdom entereth into thine heart, and knowledge delighteth thy soul. Then shall counsel preserve thee, and understanding shall keep thee. And deliver thee from the evil way, and from the man that speaketh froward things,( that is) from the man whose mouth uttereth error, false doctrine, or enticement to sin, Eph. 4. the Apostle shows that Christ gave gifts to men, some to be Apostles,& some Prophets,& some evangelists& some Pastors& teachers, ver. 11. for the building up of his body the Church, in faith& knowledge,& then ver. the 14. he shows the use of that knowledge( namely) this that wee henceforth be no more children wavering,& carried about with every wind of doctrine, by the deceit of men& with craftiness, whereby they lay wait to deceive. But that we might bee provided against the deceit and craftiness of men, which is a plain proof of the point in hand, that sound knowledge is a notable means to preserve us from being overtaken by the craft of Seducers; and the reason and ground of this is, that we find Heb. 5.14. such as haue sound knowledge of the truth, haue their wits exercised to discern between good and evil, between light and darkness, they carry a light within them( which is index sui& obliqui, whereby they are able to discover what is agreeable to the truth, and what is erroneous and contrary to the truth, and so cannot be overreached and circumvented by such as go about to deceive them with error; would we then in these dangerous dayes wherein so many lye in wait to seduce, and wee see some drawn to popery, some to brownism, some to one error, and some to another, would we be preserved and kept upright in the truth in the midst and throng of many deceivers gone out purposely to deceive, who compass sea and land to make a child of the divell like to themselves; then let us labour for sound knowledge of the truth, If we would be kept upright in the truth in the throng of many deceivers we must labour for sound knowledge of the truth. use with diligence the ordinances of God appointed to that end to beget knowledge, it is a reasoning of the flesh, and a beguiling argument forced vpon some men by strong delusion of Satan, to say thus, there be many seducers, many that go about to deceive, therfore we will neither hear one nor other, or if we hear we will beleeue never a Preacher of them all, this is not the way to keep ourselves from being deceived, no, this is the way to make us a fit prey for seducers, to seize vpon, such men as use thus to speak will hear and beleeue profane and filthy persons, such as will led th●n to lust and lewdness, to drunkenness and all exc●sse of riot, they will hear and beleeue such as will fill their ears with false tales, and slanderous reports, and poison their hearts with malice against their brethren, but they hold it dangerous to hear and beleeue such as labour to instruct them in the truth; as if there were no danger of contagion but from them, it is all one as if they should thus speak, there is none more subject to be drawn out of the way, then such as use the best means to know the right way, or there is much poison scattered in many places, therefore at any hand take heed of preservatives against it, for what is it but sound knowledge of the truth, gotten by careful, and conscionable attending on the means, that will descry the venom of pestilent opinions, and preserve us from infection by them, and make us able to try all things and to hold that which is good, let us then labour for soundness of knowledge. But will some say, alas, I am a poor simplo man or woman, who will ever offer to seduce me? popish enchanters or other seducers will never meddle with me, they will rather deal with such as are eminent in place or quality, such as bee of some note in Church or Common-wealth. Indeed, the divell will especially labour to corrupt such persons, knowing that their seduction is a matter of consequence, and that it will draw with it many others, yet thou whosoever thou art, be thou never so poor or simplo, hast a soul to save, as precious to the Lord as the soul of the greatest, therefore thou hast just cause to look to thyself, the divell by his instruments will be tempering with thee, to corrupt thee with error; whom do lurking corner creepers so much prey vpon as those that be simplo? the Apostle saith, 2. Tim. 3.6. that deceivers creep into houses, and led captive simplo women, laden with sins, and lead with diverse lusts, pled not therefore thy simplicity as sufficient to protect and shield thee from the assault of seducers, but labour thou for soundness of knowledge, that thou mayst be armed against their detestable errors, and for encouragement remember the comfortable call of wisdom, Prou. 9.4. who so is simplo let him come hither, &c. The next thing we haue here to mark is, that the Apostle saith, not least any should force, or by violence drive you from this truth, but least any should beguile you, and under the colour of reason deceive you, and least any by paralogism and deceitful reasoning with you, should draw you to error, hence ariseth this conclusion, That in matters of faith wee haue greater cause to fear deceit and seducement then violence In matters of faith and religion there is greater danger from seducement then from violence. in matter of religion there is greater danger of corruption by smooth deceivers, then there is of hurt by open persecutors, 2. Cor. 11.2. the Apostle faith, in this regard he was jealous over the Corinthians, and verse 3. he feared least the Serpent beguiled eve through his subtlety, so their mindes should he corrupt from the simplicity that is in Christ, he sheweth the reason of that iealousy and fear verse 13.14.15. because false Apostles were deceitful workers, transforming themselves into the Apostles of Christ, and no marvell saith the Apostle, for Satan, whose ministers they are, i● transformed into an angel of light, and therefore it is no great thing, though his ministers bee so, the reason of the Apostle stands thus, which is also a reason and proof of the point in hand. False teachers and deceivers carry before them a semblance, and make show of the truth of religion, of piety& of goodness,& by that means do easily get within mens bosoms, and seat themselves vpon their hearts without resistance, the opinion that is had of their piety and goodness, gives easy passage to their coloured poison, to enter into the very bowels of mens souls, but as for open persecutors they haue no such advantage their malice and madness is evident to every man, and may better be avoyded, and therfore they are less dangerous then cunning deceivers, it is a maxim and known truth, taught by common experience, that a kissing& embracing enemy is far more dangerous then a threatening, open and professed fo●, the Scripture is full of examples of this kind, joab 2. Sam. 29.9. Iudas and many others. Now this being so, that in matters of religion, there is greater danger of corruption from seducers, We must warily avoid the pestilent breath of deceivers in matters of religion. then of hurt by open persecutors, it must teach us to be most wary that the pestilent breath of deceivers never infect vs. Let us keep our ears from hearkening to their smooth persuasions, as we would refrain from one that had some infectious disease vpon him, and let us follow the counsel of our saviour, Mat. 7.15. beware of false Prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves. How shall we know false teachers? Ob. Our saviour hath taught us in the next verse, ye shall know them by their fruits. And that this rule of discerning false teachers bee not mistaken, as it is of many, we must know the proper fruit of a Prophet or Teacher, as he is a Prophet, is his doctrine, it is not his life and conversation, for that may deceive us, if Saint Paul a persecutor was vnblameable, touching the righteousness which is in the Law, Phil. 3.6. and he demeaned himself, so as no man could justly tax him, then doubtless a deceiver, who puts on a visard of holinesse, of purpose to deceive may seem to us to excel in holinesse, if we judge of him by that appearance we may be deceived, it is therefore the proper fruit of a Prophet as he is a Prophet( namely) his doctrine by which we are to judge of him,& this is clear by the like speech, Luk. 6.44. every three {αβγδ}, if then the doctrine bee good, the teacher as he is a teacher is good, for he must not onely be a teacher, but a pattern of good works, with uncorrupt doctrine, with gravity and integrity, Tit. 2.7. if then we would know a true teacher from a false, let us look to his doctrine, and as S. John saith, 1. Epist. 4.1. try the spirits( that is) the doctrines of men, if we find them consonant and consenting with the word of God, founded on Iesus Christ incarnate, and propounding spiritual worship of God, agreeable to his will and nature, then is the teacher a true teacher, but if otherwise we find his doctrine, either dissenting from the word, or not grounded on Iesus Christ incarnate, or as the Apostle saith, Gal. 6.12. making a faire show in the flesh; then let us take heed of him, and not suffer such an one to disgorge his venom into our bosoms, there is greater danger from him then from an open and professed enemy of religion; and that wee may yet further see the danger that comes by deceivers, consider we this one thing, Note. He that is violently forced, and by terror overcome, and by extremity of tortures and pain made to deny the known truth sins greatly, yet he may retain the knowledge of the truth, and afterwards he may repent and rise again, and come to confess it, but he that is drawn away by impostors and deceit, not only falls from the confession of the truth, but loseth the knowledge of the truth and emb●●ceth error in stead of truth,& at length comes to this, that the truth he before loved and confessed he now hates, and doth persecute with bitter enmity and oppositions against it, examples of this kind we haue in Scripture as Himineus and Philetus, Hermogenes and Alexander the copper smith. Let this then admonish us to take more then ordinary heed of deceivers, We must warily avoid the infection of deceivers also in matters of life& manners. and in that deceivers are so dangerous we are to think vpon it further, and it must teach us most warily to avoid the infection of deceivers, not onely in matters of faith, but in matters of life and manners, for doubtless as Salomon saith, Prou, 11.9. an hypocrite with his mouth hurts his neighbour, he doth not onely corrupt his mind with erroneous opinions, but many time stir up his heart to sinful lusts, and pervert his ways to ungodly behaviour: In plain terms we are most heedfully, and warily to avoid such as persuade us to any sin, under colour of pleasure, profit or preferment, and so seek to beguile us, they are more dangerous enemies of our souls, then such as go about to force us to sin, and we are in special manner to take heed of our own inborn beguiling enemy, I mean our natural corruption, the serpent that lies in our own bosom, that is a deceiving enemy, the greatest enemy wee haue, even greater then the divell though he bee a seducer to sin, Note. the divell could never prevail to bring us to any sin but by means of that, it may seem strange that any man should play the Sophister with himself, yet thus men do, by means of their own inborn corruption, for example, such as are onely hearers of the word,& not doers of it, they through their own corruption think all is well enough with them and so play the Sophisters with themselves, Iam. 1 22. be ye doers of the word and not hearers only deceiving your own souls, this beguiling enemy our own corruption▪ makes men many times think they haue faith, when indeed it is nothing but pride and presumption, and that that they repent when it is nothing but a deceitful counterfeiting and hypocrisy, we must therfore especially take heed of this beguling dangerous enemy. Some may say, how is that to be done? I answer, first together with the examination of our own harts, with a search made to find out the depth and deceit of our own corruption, wee are to pray for strength of grace against it, and never rest till wee receive the Lords answer to Paul, 2. Corinth. 12.9. my grace is sufficient for thee. Secondly, wee are to carry, and cherish in our hearts an universal hatred of all and every sin, Psal. 119.128. I esteem all thy precepts most just, and hate all false ways; and not to give liberty to our own corruption, to break out into any known sin, we cannot but sin as long as we are in this life, but let it be against our purpose, and if we thus search and find out own corruption, and be instant with the Lord for strength of grace against it,& carry in a universal hatred of every known sin, we shall be able, in some measure, to decline the deceit of our own beguiling corruption. Come we to the manner and means whereby false teachers use to deceive in the words following ( with enticing words) That which is offered unto us from hence, is this. That false teachers haue for the most part sweet tongues, False teachers for the most part h●ue sweet tongues as the Lord saith by his Prophet Ierem. 23.31.32. Behold I will come against the Prophets, saith the Lord, which haue sweet tongues &c. deceivers commonly bring probable reasons and persuasive arguments, and as the Apostle saith, Rom. 16.18. with faire speech they deeiue the simplo, and the reason of this is. Because the divell knows the force of this weapon, the power of a flattering persuasive speech, he used it himself in his first temptation ye shall be as Gods, &c. and prevailed; therefore he sends foorrh his Ministers furnished with this power, that as true Teachers come in the evidence of the Spirit of God; so false teachers in demonstration of the spirit of Satan, with all deceiveableness both of word and dead. This may serve, not onely to let us see, whence it is that many at this day are deceived by Popish seducers, We are not to esteem of aany speech in matters of faith by the outward hebit and form of words. because they come provided with enticing and glozing speeches, and haue taught their tongues to speak lies, &c. Ierem. 9.5. And under glorious titles of Church, of councils, Fathers, Antiquity, Consent, &c. haue ensnared many a simplo soul: but it serves also, to teach us, not to esteem of any speech, especially in matters of faith, by the outward habit and form of words, and as it is clothed with likelihood, or probability, for so wee may bee deceived, for example, when the Papists say, it is not likely that our provident saviour Iesus Christ, in the institution of the Sacrament of his Supper, would deliver it in obscure and ambiguous terms, because that might cause much strife, and contention, and the mistaking of it might breed Idolatry, th●t we worship for Christ, that which is not Christ, or impiety, that wee should not give to it, being Christ, God, and man, divine honour, here is a probable speech, but indeed no truth in it, if we look beyond the probability of it, for Christ did not deliver his mind in the institution of the sacrament in obscure terms, but after the manner of the Scripture in such terms as were usual and common to sacraments, as might be proved, again their inference that the mistaking of it might breed idolatry, is grounded on a mere device of their own, for there is no worship due to the sacrament,& so no danger of idolatry, thus then we see we are not to esteem of any speech by the likelihood, but we are to examine the substance of it, yea, let us never measure any doctrine by the outward manner of delivering of it: it is just with the Lord to make such as hear men in respect of eloquence& outward ornaments, to hear without profit, because they depend vpon the wit of men, and not vpon the wisdom of God, who only doth create the fruit of the lips to be peace Isay. 17.19. a speech worthy marking, it is as proper to the Lord to give peace and comfort by the speech of man, as to give being and form to a creature, and therefore as man is not able to do the one, no more can he do the other, so it is just with the Lord let them hear without profit who depend vpon the wit and eloquence of man. VER. 5. For though I be absent in the flesh, yet am I with you in the spirit, rejoicing and beholding your order, and your stedf●st faith in Christ. This ver. dependeth on the former as a reeson of the Apostles care expressed in the former ver. that the Colossians might be kept from the seducement of such as should go about to beguile them with enticing words the reason is this, because the Apostle was acquainted with the state& condition of their Church, and this reason is couched together with an answer to a question they might make, how he should come to the knowledge of their state, being absent, and far removed from them, to this the Apostle answers that though he was absent in the flesh, yet was he with them in the Spirit, rejoicing and beholding their order and their steadfast faith in Christ. This is the sum and substance of this verse, in it wee haue more particularly these things to consider. First, a prevention of a question that might be made by the Colossians, how possibly the Apostle could come to be acquainted with their estate, seeing he was absent from thē this the Apostle meets withall in the first words by a distinction, that his absence was in regard of his body and not of his spirit ( Though I be absent in the flesh, &c. Now because there might yet remain some scruple, and doubt in the mindes of the Colossians, admitting his presence with them in the spirit; for that might be without knowledge of their estate, as a man may be with his friends far distant from him in conceit, in mind and good will, and yet bee ignorant of their estate& welfare, the Apostle therefore in the second place sets down the effect of his presence in the spirit with the Colossians, to prove that he was present with them, not in bare conceit& mind, but so as he was acquainted with their state, as( namely) that it brought forth ioy& rejoicing,& that is further amplified by the means whereby that rejoicing was wrought( namely) by sight, and not by hear say, rejoicing and beholding, which doth also prove the truth of his presence with them in the spirit, that he was so present▪ that he did look on them, as if he had been bodily present, and that his beholding of them, is further enlarged by the matter and object of it, and that twofold, beholding their order and steadfast faith in Christ, that he seeing their order and their steadfast faith in Christ, reioyced. Now before wee come to handle the parts of this verse in particular one thing of good use and consequence is to be observed from it in general, we are to mark that this verse is inferred vpon the former as a reason of the Apostles ear, expressed in the former verse, he was careful that none should beguile them, why so? because he was present with them in his spirit and saw their good order and steadfast faith in Christ, that reason is to be marked, a man would think he should rather haue thus reasoned. I am with you in spirit,& I see some go about to beguile you therfore I am careful that no man beguile you, but he saith not so, but I see your good order, therfore I am careful that no man seduce you; from this manner of reasoning wee may take out this profitable lesson. That in our best estate when we think ourselves most free from danger of temptation, yea, When we think ourselves most free from danger of temptation, then are we to be vigilant and wary and to watch over our own harts& lives. Rom. 11.20. 1. Cor. 10.12. when we find our selves most strong by the strength of grace& faith to withstand the assaults& temptations of Satan, or his in struments labouring to beguile us,& to draw us to error in iudgment, to lust of hart, or to any sinful action, even then are we to bee vigilant, circumspectly& wary,& to watch over our own harts& lives, the Apostle was careful to keep the Colossians from seducement, when he knew them well ordered& steadfast in faith; So must we in our best& most secure estate, as it may seem to us, fear& be careful to avoid the danger of temptation, the Apostle saith to such as stand by faith, be not high minded but fear,& let him that thinketh he standeth, take heed least he fall, which places make nothing against assurance of salvation in true believers as the Papists urge them, but are admonitions to stir them up to use means of securing themselves, by wariness,& do prove the point in hand, that even thē when we stand& are steadfast in faith, wee are with all circumspection, to avoid the danger of temptation, if we call to mind the place where,& the time when our first parents were deceived, we shal easily yield to the necessity of this duty, the place where they were tempted, seduced and overthrown, was paradise, the time when, in their state of innocency. Now let no man vpon this conclude, therfore sinful men though they be true believers may wholly& finally fall from God, for there is not the same reason of the grace& creation, Note. & the grace of regeneration, by the grace of creation man, or angel hath a power either to stand or fall,& this power is in itself but by the grace of regeneration such fear of God is put into the hearts of the regenerate, jer. 32.40. that they shall not wholly fall from God,& this power of not falling from God is in them indeed but not from themselves( but that by the way) in that our first parents were tempted& fell in paradise in time of their innocency, it makes it most clear( which is the intention of my speech) that in our best estate, we are not to be secure& think ourselves free( I say not from temptation) but from the danger of temptation;& therfore in our best estate when we haue most strength of grace, we are to be vigilant& to watch over ourselves, least Satan cirumvent us, we see our duty, and that it may be thought vpon with profit, we must know that when Satan cannot prevail with us to make us commit gross sins, when( we having strength of grace to withstand him) he cannot make us sin by swearing, The duty urged by an argument from Sat●ns subtlety in tempting us to sin. drunkenness, pride in apparel or other like fruits of ignorance,& of an unreformed soul, then he will assail us with some spiritual temptation, for example, he will seek to poison our souls with inward pride, to make us( if possibly he can) to swell, and to be lift up in regard of that very grace given, to with stand temptation, we therfore( even as many as make conscience of known sins) are to watch over our hearts in this respect, least Satan get within our harts, and by his subtlety crew be ware corrupt them, with this secret pride,& consider, that it is not enough for us to disallow this corruption, as happily at the hearing of this exhortation, some will say; Oh, God forbid I should so foget myself as to think highly of that strength God hath given me,& to be lift up wirh a conceit of that, I know it to be a sin, and I utterly disallow it, consider I say, that this is not sufficient, the divell will suffer us to go thus far as in iudgement wee disallow it, so in affection wee must humble ourselves in fear and prayer before the Lord, knowing this, that at one time or other, wee may bee tempted and solicited by Satan, to this sin of secret pride, and if in iudgement onely we disallow it, and bee not humbled in fear and prayer against it, we shall not be able to stand in time of temptation, our saviour therefore hath taught us, and he often repeats it, that wee are to watch and pray, that we fall not into temptation, it is worth our marking that he saith, Mark. 13.33. take heed or look, watch and pray, for ye know not when the time is, as if he had said, it is not enough for you to look about you, to spy this or that sin, but you are to watch over yourselves in regard of temptation to it, yea, to bee humbled in fear and prayer, that you may be strengthened against it. Come wee to the particular parts of this verse, Interpretation. and first of the prevention of the question, the Colossians might make in these words, though I bee absent in the flesh, yet am I with you in the spirit, by the word ( flesh) wee are to understand his body, as appears plainly, 1. Cor. 5.3. and by the word ( spirit) the mind and that not in substance, or any essential faculty, but in act or operation of his mind, the apprehension or vision of his mind, and that in truth, not in phantasy, his mind being enabled by the Spirit of God, truly to see and behold the state of the Colossians, thus then these words are to bee conceived, though I bee absent from you in my body, yet am I present with you in the apprehension and vision of my mind, enabled by the Spirit of God, truly to see and behold your state. Many things might hence with profit be noted, but that which I will insist vpon is this, hence it is clear, A mans body and his mind in respect of the apprehension& thought of it may bee far disjoined one from the other. that a mans body and his mind, in regard of the apprehension, cogitation and thought of it, may be far disjoined, the body may be in one placc& the mind in another, the Apostle in his body was at Rome, in his mind with the Colossians, our own experience teacheth this, we can witness it, that our bodies are sometimes in one place, when our minds are in another, if we desire proof by plain text of Scripture Isa. 29.13. this people, saith the Lord, come near unto me with their mouth, and honour me with their lips, but haue removed their heart far from me, again, Ezek. 33.31. the Lord saith, the people come as they use to come, and sate before the Prophet,& heard his words, but would not do them, for with their mouths they made jests, their hearts were wandering after their covetousness, their mindes were vpon their profits in the world. We see then the truth of this, that the thought of the mind and the body may be, When our mindes are sent out of our bodies in the thoughts of them they are to be well bestowed. & are sometime far disjoined. We are therefore to take heed that our mindes when they are sent out of our bodies be well bestowed, that they do not straggle and and wander out into filthy lusts and proud imaginations, to think of new fashions, to bitter grudging, or into idle, vain& foolish conceits it is accounted by many for a part of mans liberty, that thought is free, but they that take that liberty, are brought into most grievous slavery, to become slaves to their own wicked thoughts and vassals to the divell: wee must remember to bestow our minds well, when they are sent out of our bodies, in the cogitations of them,& especially in the actions of religion and divine worship, as in hearing the word, in prayer, &c. in hearing the word, we are to look that our thoughts be spent vpon the word delivered. In prayer that our mindes be lift up to heaven,& wholly exercised in thinking on the goodness, mercy, truth, might, power& majesty of the Lord to whom we pray, Eccles. 5.1. so hath our saviour taught us to say, Our Father which art in heaven, &c. and it is Solomons reason, that we should not be rash with our mouths, nor that our harts should be hasty to utter a thing before God, why? because God is in heaven, and we are on the earth, therfore in prayer to lift up our harts,& to spend our thoughts wholly in thinking on the power, goodness, mercy, truth and glorious majesty of the Lord. Now in this duty many are much defective, and many of us in time of prayer, rather think of any thing, then of the mighty power& majesty of him before whom we stand, we gaze here& there, we note this man, that woman, their gesture, their apparel, yea, the least toy that is about them, or else our minds are wandring after our pleasures or profits abroad; our own hearts can tell us, that thus it it is with many of us, and this being so, we must know it is just with the Lord to cast out our petitions,& to return our prayers empty unto us again, yea, to sand them back with a curse instead of a blessing, they are abominable to the Lord, as himself hath said, incense is an abomination unto me, &c. why was incense an abomination to the Lord, surely, because such as offered it, Isa. 1.13. did not offer it with inward truth of a sound hart, so if our prayers be offered to God,& our thoughts be carried clean away from him, they are abominable to him, and the sacrifice of fools. Let us then labour in hearing the word, in prayer& in other holy exercises, to set ourselves in the presence of God, to think vpon his glorious majesty, and remember withall God house is his chamber of presence, wherein we offer and present our souls and the secrers of our harts to be seen and censured of the Lord, Come wee now to the effect of the Apostles presence with the Colossians, whereby he proves that he was present with them in spirit( namely) his rejoicing, the word rejoicing is here to be taken in the natural& proper signification of it, that his heart was affencted with ioy and comfort, in regard of the good order he saw among the Colossians, wee are to consider this effect together with the present state of the Apostle, he was then absent in body from the Colossians, yea, his body was held from them in prison at Rome, when he thus reioyced for their good order, and steadfast faith, he was then in his own body afflicted, when his hart was thus affencted with ioy for the good of the Colossians, this considered; the point instruction arising from hence is this. That wee are not to suffer our souls( as it were) to bee drowned in our own sense and feeling, either of good or evil, our affections of ioy and sorrow, for it is true in both) are not to be kept within compass of that we feel in, Our ioy and our sorrow are not to be kept within compass of that we feel in or vpon ourselves but our hearts are to rejoice or to be grieved as occasion is offered from the Church of God. or vpon ourselves, but our hearts are to bee resolved, and further to break out either in ioy or sorrow, as occasion is offered from the Church, and people of God, wee are, after the example of the Apostle, even then when ourselves are afflicted, to ioy and rejoice at the hearing or sight of Gods mercy, and blessing upon his Church and people, and again, when our own estate is prosperous, even then to sorrow and bee grieved for the affliction and misery of the Church and people of God; wee see the first of these proved in the example of the Apostle in this place, and again, 1. Thess. 3.7.8.9. he saith, when he heard good tidings of the faith and love of the Thessalonians, that he had consolation in all his affliction and necessity; that he was alive if they stood fast in the Lord, that he could not render due thanks to God, for all the ioy wherewith he reioyced for their sakes before God. For proof of the second, that when we enjoy health& prosperity, we are to sorrow& to be grieved for the affliction& trouble of the Church& people of God, which we either see or hear of, excellent& memorable is the example of Nehemiah chap. 1.4. though he for his own particular was in health,& high place, much favoured of the king yet when he hard of the affliction& distress of jerusalem, he saith he sat down,& wept& mourned certain daies,& fasted& prayed before the God of heaven, yea, he could not smother or dissemble his grief, it appeared in his face insomuch as the king perceived it, and demanded of him why his countenance was sad chap. 2.2. add to this that of Daniel, who though himself was in great honour and estimation, preferred above all the princes of Persia,& second to the King, yet in the midst of his prosperity, when he saw the captivity still continued, Gods worship decayed, Gods people oppressed, his hart was heavy, his soul melted within him,& he humbled his soul with fasting& prayer, and thus wee see it made clear unto us, by the the example of such as were guided by the spirit of God, that our affections of ioy and sorrow are to be tempered not onely according to the sense of good or evil vpon ourselves, but as occasion is offered from the Church of God. And the reason of this may be taken from that sympathy and fellow feeling one member hath of the suffering, or honour of another, laid down by the Apostle, 1. Cor. 12.26. If one member suffer, all suffer with it, if one member bee had in honour, all the members rejoice with it. Now if many members suffer, or rejoice with one, according to the state and condition of it, then surely must one member suffer with many, though itself bee honoured, and it must rejoice with many, though itself be afflicted: and this doth convince those of sin, whose hearts are either dilated, and lift up with ioy, or contracted and depressed with grief, as they feel, either good, or evil on themselves, and never regard the prosperity, reproof of such as either rejoice or are grieved as they feel either good or evil on themselves, and never regard the prosperity or affliction of Gods church. or affliction of the Church of God: It is a true sign of a sanctified heart, and of a heart that hath fellowship with the Church and people of God, to rejoice for the good of the Church when we ourselves are afflicted, and to be grieved for the affliction of the Church, when we haue all things at will; yea it is an infallible sign of our true love to Gods glory: if when our estate is prosperous, we can grieve for the troubles of the Church, heard of, or seen; but if our hearts be so taken up with the consideration of our own prosperity, that sorrow for th'affliction of the Church cannot enter, and if wee cannot more sorrow in the sorrow of the Church, then rejoice in our own ioy, wee haue cause to fear that out hearts are not rightly affencted to Gods glory: and to descend to some particular, let us in this respect examine our own hearts, how they stand affencted in regard of the present dearth, and scarcity, now begun amongst us: and further to bee feared, happily many of us having better means then others, are not hitherto pinched with it, onely thus far that wee live at greater charge then heretofore we did, but we are not so nearly touched with it as the poorer sort, who doubtless feel the smart of it. Now let us examine whether we bee any thing grieved beyond that wee feel, or beyond that wee fear, to come vpon ourselves, whether wee haue in us Iobs affection, job 30.25. whether wee now weep with them that are already in trouble, whether our souls be now in heaviness for the poor already pinched: come to the trial and duly examine the matter, we shall find ourselves far short of this affection, do not we still continue our vanities, and superfluities, our great excess in our feasting, wherein every one makes a feast like to that of Nabal, 1. Sam. 25.36. What shall I say, of that brutish sin of drunkenness, to which some still cleave so fast, as nothing can remove them from delighting in it, till the means whereby it is fostered be violently taken from them, as the Lord threateneth Ioel 1.5- Awake ye drunkards, and weep and howl all ye drinkers of Wine: because as the new Wine for it shall be pulled from your mouth; do not these things witness against us, and make it most clear to the world, and to our own souls that we are far from fellow feeling, and fellow grieving for the afflictions of our poor brethren? Nay, do they not make it known that we are such as stand at defiance with the Lord; and that wee dare confront him& justle with his judgements,& fear not to rush on that woe. Isay 11.12. Well, let us in the fear of God be admonished to take heed of this standing out with the Lord, do wee provoke him to anger, and not bring confusion vpon ourselves, let us remember that though wee yet feel not the smart of this famine, yet wee are to be touched with grief and sorrow for the distress of our poor brethren in this kind, and in testimony of our true touch of heart, for them, to abridge ourselves of that variety, that excess, and superfluity in diet, wee were wont to use, Note. riot and excess in eating and drinking is a grievous sin at all times, but now it is a crimson sin, a sin of a double die, because now the Lord doth call in special manner to moderation: mark how the Prophet sets out the sin of the people of his time, by this very circumstance, Isay 22.12. In that day when the Lord God of hosts did call unto weeping, and mourning, and to baldness, and to girding with sackcloth, in that very d●y there was ioy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine, so if we now give ourselves to excessive eating and drinking, it is a far greater sin then it is at other times. It followeth,( beholding your order) the Apostle was enabled by the spirit of God in truth and not in phantasy, to behold the state of the Colossians. Whence, first wee may note, That the Apostle had the Spirit of God in extraordinary manner, even to let him see the state of Churches far removed from him, yea he had the spirit of discerning, to know the state of particular persons, and so might lawfully pray against particular persons, Paul had Gods spirit in extraordinary manner and could discern the state of particular persons,& might pray, against particular persons. as he did against Alexander the copper Smith, 2. Tim. 4.14. because he was able to discern who were incurable enemies of God and who were not, and was carried with a pure zeal to Gods glory, not mixed with hatred, or corrupt desire of reuenge. Thus may not we do, being but ordinary men and endued with ordinary gifts: Woe being both ordinary men, and endowed with ordinary gifts may not do as Paul did. we may pray against the bad cause the wicked enemies of God maintain, simply, and absolutely, but against their persons with this condition, if otherwise the good estate of the Church cannot continue, or Religion be preserved. We are furtherto mark, that the Apostle saith, he beholding the good order among the Colossians rejoiced; It is a great comfort to the godly to see others well ordered and truly religious Hence wee may gather that it is a matter of great comfort to the godly minded, to see others well ordered, and steadfast in the faith, fearing God. And religious david saith, He reioyced when they said unto him they would go into the house of the Lord, Psal. 122.1. It did him good at the heart, to see others forward in the service of God, and and their be many reasons why the godly minded do rejoice to see others fearing God, and religious. First, because they love God, and think all to little that is done in his service, therefore they rejoice when they haue helpers and such as will join with them in that service. Secondly, because they love the Church of God they are glad when they see that number increased. Thirdly, because they know such as fear God, will love them and use all good behaviour towards them, as the saying is, Like will to like, and use al kindness one to an other, therefore the godly minded rejoice when they see others renewed according to the image of God like to themselves. This being so, it a clear case on the contrary that such are grieved and pine at them that fear God, Such as cannot abide thē th●t fear God but hate them and r●●roach them are far from the minds& Spirit of Gods children. Psal. 15.1.4. and cannot abide them( as the fashion of some is in this wicked age) such as spare not to break out and to load them with scornful, and opprobrious terms, those are far of from the mind and spirit of Gods children; yea, they show themselves to bear the image of wicked Kain who flew his brother, and why? because saith John, 1. Epistle 3.12. his own works were evil and his brothers good; yea, they bear the express image of the devill himself, who no sooner saw the image of God imprinted in man, but he sought to deface it, It is made a note of him that shall dwell in the Lords tabernacle and rest in his holy mountain, that he honoureth them that fear the Lord: and on the contrary, it must needs fall heavy on such as hate them, and repined at them, that is a sign they shall never dwell in the Lords tabernacle, but shall bee cast out from his presence for ever, and this ought to stir us up to be glad and rejoice, yea to take much delight in seeing others religious and fearing God, and to honour them, and to make much of them, it is a sure sign that grace is truly wrought in our own harts, when we from the hart delight to see the image of it in others; The particular things the Apostle saw with ioy among the Colossians are expressed in the last words, your order and steadfast faith in Christ, by the word Order we are to understand the manner of government ecclesiastical, that was amongst the Colossians, Interpretation. the good order they held and kept in the regiment of their Church, together with the vigilancy, care and diligence of all men in their several orders and degrees amongst them, that all and every one was careful to do his duty in his place, and calling, that I gather from the contrary expressed by the Apostle, 2. Thessalonians 3.11. there are some which walk among you( {αβγδ}) inordinately, contrary to {αβγδ} or {αβγδ} good order, and the Apostle explanes himself in the words following, they work not at all, they are negligent, idle, and busy bodies, meddling in matters that concern them not, as the Apostle saith of idle hus-wiues, they go about from house to house, ye● they are not onely idle, but also prattlers and busy-bodies, &c. 1. Timothy 5.13. this then is the very meaning of the Apostle, that he in spirit saw the good government of their Church, and the vigilancy care and diligence of every one in his own place and calling. First, let it bee here observed, that the Apostle looking on the ecclesiastical order, Church government being seen to be d●fectiue ought to affect the godly minded with grief and sorrow, but it is no sufficient cause of separation. and Church government that was amongst the Colossians, and seeing that to be good he reioyced. Hence we may gather by implication on the contrary. That the beholding of bad Church government, or of some defect in it, is to work in such as are godly minded a grief, and sorrow of heart, a mourning for that want, for that there is warrant, both by rule and example in the word of God, I might show it more at large but for that very cause, because there bee defects in the government of the Church, to make separation from the church, I see no sufficient ground for that, this is the case of the separatists at this day, who because they conceive some defects in the government of our Church, Confutation of the separatists of our time. therfore rend themselves of, and make separation from vs. I know they allege that our Church is Antichristian, and therefore they ought not to communicate with us, but to come out from among us, according to the rule of the Apostle, 2. Cor. 6.17. but indeed it is more then they are able to prove, if they hold our Church to bee Antichristian, then must it needs be such a Church as makes show of professing Christ,, and yet is an enemy to Christ, in fundamental points of religion, for so doth Antichrist,& all his adherents; Now this they are never able to prove; it is a thing to bee considered, that our Church hath the same government, and holdeth the same fundamental points of religion, that the Church did in the time of king Edward the sixth, and many that then lived afterward suffered in Queen Maries time, and are accounted Martyrs by the separatists themselves, now no member of an Antichristian Church can truly be called a martyr, for a martyr is a witness to the truth, and therefore doubtless our Church is a true Church of God, I could wish that this might bee duly considered by the separatists, and such as incline to separation. Let it bee further observed, that one particular thing seen by the Apostle among the Colossians that gave him contentment, and that he saw with much delight and with rejoicing, was the care and diligence of all orders, and degrees amongst them, Diligence& orderly walk ng in our particular calling is pleasing to God, and to al good men. that every man walked orderly and diligently in his place and calling. Hence it is clear that diligence and orderly walking in a mans place and calling, is a thing both pleasing to God( for it is agreeable to his commandement) and a thing also pleasing and delightsome to good men, it doth minister unto them matter of ioy and rejoicing, they delight to see it, we may observe that david Psalm 122. reioyced not onely to see that God had accomplished his promise, and placed his ark in Sion, but that there was good order in the city of jerusalem, there was careful and conscionable execution of Iustice, and iudgement, verse 5. there were thrones set for iudgement, even the thrones of the house of david, it did glad Dauids heart to see thrones of iustice erected, and iudges and other officers carefully executing their office and function, the reasons of it are these. First good men, such as fear God, they know that God hath set a comely order of the societies of mankind, both in Church and common wealth, that every one should be serviceable to others, which order is preserved and upheld by careful and diligent performance of duties in the several places and callings of men, and is interrupted and broken by the contrary, by sloth and negligence, therfore they much rejoice to see men diligent and painful in their places and callings. A gain good men know that careful walking in a mans place and calling, in conscience to Gods commandement, is a certain mark of the fear of God, for the fear of God works in men obedience to the word, and the word teacheth every man to walk carefully in his place and calling, therefore they rejoice to see men so walking, and so expressing the fear of God in their lives, wee see then the truth of this, that diligent and orderly walking in a mans place and calling, is a thing that draws from good men good liking, and doth minister unto them matter of rejoicing. Would we then by good means gain the good liking and approbation of good men, If wee would gain the good liking& approbation of good men we must walk diligently& orderly in our seuer●ll callings. which is a thing to bee thought on, as the Apostle teacheth, Philip. 4.8. a good name is much to be sought after Pro. 22.1. and that indeed is a good name when men hear well, for good things and of good men, it is no true honour to bee magnified of a multitude, and applauded of never so many wicked men would we by good means haue the good liking of good men, and do that which may minister unto them matter of ioy. Let us then look that we walk diligently, and orderly in our several place●, and callings. Ob. Happily some will say this is a needless and unseasonable exhortation, we are well ordered in this respect, we are such as walk painfully in our places and callings, indeed it cannot be denied, but that some are diligent and painful in their places, they rise early, and eat the bread of carefulness, I hope in conscience to Gods commandment, but be there none that live inordinately? I wish it were so, but I may not justify the wicked, I must needs tell you, there be many that cannot wash their hands& clear themselves of this sin of inordinate walking, are there not many that spend many daies from morning to night in the tavern, on the Ale-bench, is the number small of such as are common gadders to stage-plays? do not troops and multitudes flock under those banners displayed by the devill? and if this be not to bee disordered, and to live inordinately, I know not what it is, and since I haue begun to discover this sin of running to stage-plays; let me a little further in compassion to such as are guilty of this sin, The danger of that sin of going to stage-pl●yes. make known the greatness and danger of it, and to this purpose consider wee these three things. First, diligent and orderly walking in a mans place,( as we haue heard) makes the heart of good men rejoice, and on the contrary to see men walking inordinately must needs grieve the hearts, and vex the souls of good men, and that is a thing not lightly to bee regarded, it was no small matter when the Lord told Zenacherib that Sion despised him, and laughed him to scorn Isay 37.22. so it is no light matter when the godly minded are justly grieved mark what the Apostle saith, 1. Pet. 4.14. if such as belong to Christ be railed on, that railing reacheth even to the spirit of glory that resteth on them, so if men by disorder grieve the godly minded, they grieve not them alone, but the spirit that is in them, for they are not grieved, but as they are sanctified by the spirit of God. again, such as run to these ungodly spectacles, are not only disordered persons themselves, and so a grief to the godly, but as far as in them is, they maintain disorder and inordinate persons, such are players, who are not ranged into any lawful calling, and so partake with them in their sin, as if they had not sins more of their own. Last of all let them remember what the wise man saith proverbs 12.11. he that followeth the idle is destitute of understanding, and where do men more associate themselves with idle and vain persons, then at stage-plays, they there join with idle and wicked company, and such as by their oaths and blasphemies haue made the land to mourn, as saith the Prophet, ieremy 23.10. there commonly they link to evil company, and evil company corrupts them with ill behaviour, and ill company and ill behaviour brings them into a miserable condition, it strips them not onely of wealth, but of all good understanding, and that being gone, they go on in a senseless hardness, and see not the judgements of God over their heads. If then wee would not justly grieve the godly minded,& in them the spirit of God, if we will not make ourselves guilty of other mens sins, besides many of our own, if wee would not justly be stripped of all good understanding,& so go on in a senseless security, to our utter destruction, let as many as are guilty of this sin, repent and reform themselves, and let us all in the fear of God, bee admonished to keep our feet from running to such ungodly, yea dangerous and damnable exercises. Come wee to the next thing which the Apostle saw among the Colossians( namely their steadfast faith in Christ, the words are in the original, the solidness, or steadfastness of your Faith. observe we here that the Apostle joins these two together, their good order,& their soundness of faith, though faith be first in nature, yet good order in life is first seen, and by that did the Apostle gather the soundness of their faith; hence we may conclude. That sound faith and well ordered life ever go together, Sound faith& well ordered life ever go together. howsoever good order, and holinesse of life, be not( as the Papists teach) the form of faith, nor concurring as a cause in the act of justification in Gods sight, yet is there a necessary concurrence, and coniunction of faith,& good life in the person justified, the Apostle saith, Gal. 5.6. true faith is ever fruitful, and working by dueties of love in a mans place and calling, indeed, holinesse of life may bee disjoined from popish( catholic) faith, that being but a bare assent to the history of the gospel, such as is in devils who beleeue and tremble, but sound and solid faith in Christ for remission of sins, and all other blessings, temporal and eternal, cannot choose but show itself in duties of love, and many good fruits worthy amendment of life. It is therefore a sophism, and a deceit of the flesh, helped forward by the subtlety of the devill, It is a deceit of the flesh to think that true faith and disordered life may meet together. to think that true faith, and disordered life may meet together in one and the same subject; to think( as the most do) that though they be swaggerers, swearers, &c. yet they haue true faith in Christ; but can true faith in Christ for remission of sins, and many sins dwell together? it is not possible, they that so think, never felt the power of Gods grace and mercy in Christ, and I dare be bold to tell them, they are yet in their sins, whose hearts are possessed with such deceiving thoughts, and know it for a truth, wee find it in the word of truth, 2. Peter. 1.9. he that doth not join to his faith, virtue, and with virtue, knowledge: &c. is blind and cannot see far off, and hath forgotten that he was purged from his old sins, he doth not remember, nor think on the power of the blood of Christ, that that is able to wash away the guilt and punishment of his sins and to purge out the corruption of sin, he that is not purged from the corruption of sin is not washed from the guiltiness of sin. We are further to mark that the Apostle saith not barely( beholding your faith) but with this addition( your steadfast) or as indeed the words are( the solidnes, soundness and firmament of your faith.) Hence we may take up this conclusion. That true faith in Christ is no windy vanity; no empty, vast, hollow, or hypocritical semblance or show, but in what heart soever it is wrought, it hath a true, sound, and solid being, True faith in Christ is no windy vanity nor empty show but hath a true sound& solid being. it is as a solid body, without rottenness, or concavity, without hollownes, or deceit, Hebr. 11.1. it is said to bee the {αβγδ}( that is) the substance or ground of things hoped for, Heb. 3.14. the beginning or foundation wherewith we are upholden, Hab. 2.4. this point is made most clear, by the opposition there made by the Prophet between the faith of the just, and the infidelity of the unjust, the unbelief of the unjust is compared to a swelling bubble, for the words are, he that swelleth as a bubble, or the unjust that lifteth up himself as a bubble, so as he seems as a mighty mountain, and yet is but as a windy bladder or bubble, his mind is not sound or upright in him, but the just shall live by his faith, his faith being no vain nor empty thing shall uphold him, and minister patience, and true comfort unto him, which is a pregnant proof of this, that true faith is no empty show, but a sound and solid thing. The reason of this is plain, because true Faith in Christ is a special work of the spirit of God, and therefore it is solid and sound, for all the works of the spirit are truly, soundly, and substantially wrought; Satan can thrust vpon men the counterfeit, Note. the show and seeming face of virtue and grace, but not the substance and truth of any grace, if grace bee truly wrought in any, it is sound and solid. Happily some, who do not well conceive the meaning of this conclusion, will desire to be resolved what I mean by a solid faith. This to some may seem harsh, and hard to bee understood, for their satisfaction, let them know that then faith in Christ is said to be found sound and solid, when those things that are essential to faith, and of the nature of faith, as knowledge of Christ, and of his benefits, and apprehension and application of the same, concur and meet close together, that is properly said to bee a solid body, whose parts are not loose and scattering, as it is in a wool, or the like, but are nearly conjoined, close and compact together as we see in marble, gold, or such like hard things, so faith in Christ is then indeed a solid faith, when the parts of it, namely knowledge of Christ& of his benefits, and apprehension and application of them, are conjoined,& as it were compact together, when a man doth truly know Christ and his benefits, as he is revealed unto him in the word and Sacraments, and doth truly apprehended and apply the same to his own soul, to his justification, then is his faith a solid faith,& wheresoever faith is truly wrought in this sense, it is sound and solid. It may bee some will say, there bee many doubtings in the minds even of them that truly beleeue, therefore true faith, though truly wrought by the spirit of God, hath in it a hollowness, and is not sound and solid. To this I answer that doubtings indeed are in the mindes of true believers, and they are and shall be ever troubled with them, but wee must know that doubtings are not of the nature of faith, they arise from our corruption and infirmity, and do assault and set vpon faith, but they are not in the nature of it, they do many times much weaken faith, yet notwithstanding faith may bee still a true, sound, and solid faith, for wee must learn to mark a diffetence between hollow hypocritical faith and a weak faith, these two are not both one, a weak faith, a faith much lessened in the measure by diff●dence and doubtings may be formal, that a sound and solid faith, Note. it being( as ye haue heard) then solid, when there is, though weak, yet a true knowledge, and apprehension, and application of Christ, and of his benefits, and thus wee see it made clear, that wheresoever true faith is truly wrought, it hath a sound and solid being, the things essential to faith as knowledge, apprehension, and application, they meet close together in such a faith. This doth first discover unto us that popish justifying faith is no sound& solid faith, discovery of Popish justifying faith to be no sound and solid faith the Papists make it known in their doctrine and writings, that they disclaim, and renounce particular apprehension and application of Christ, and of his benefits, they publish it to the world that they hold that to be but an impudent fiction,& what is this, but to let the world see the unsoundness, and disjointed looseness of their faith, and their faith is no better then a loose knowledge, or at the most, a bare assent to the truth of the articles of our faith, which may bee in very reprobates, yea in the devils themselves; true faith( as I haue proved) is absolutely sound and solid, having knowledge, apprehension, and application concurring and meeting close together. Now they disioyn these, one from the other, yea they cry shane vpon particular application of Christ, and of his benefits, and therefore there is no soundness nor saving substance in popish justifying faith. again the doctrine delivered makes known unto us, that the faith of many amongst us in our Church is no true faith, discovery of the faith of m●ny in our Church is no true faith. because the faith of many wants that solid soundness that ought to bee in true justifying faith, for why? may that in any wise bee called true faith that comes far short of the faith of very devils, who beleeue and tremble? without question it may not, and are there not many amongst us, who neither know that which the devill believes, nor yet through the hardness of their hearts, can tremble at the judgements of God, as he can, but( to hold us to the point) do not the greatest number amongst us rest in their bare knowledge of Christ and never join unto that knowledge any true apprehension, and true application of Christ, and of his benefits to themselves? I know wee are prove to think well of ourselves, our own corrupt hearts will flatter us, and tell us that wee join to our knowledge true apprehension and application of Christ, and of his benefits, and therefore haue a sound and solid faith, but let us join issue and come to the trial. Two things discover whether we join to our knowledge of Christ and his benefit true apprehension and application of them or no. There bee two special things by which wee may truly know whether we join to our knowledge of Christ, and of his benefits true apprehension, and application of them or no. The first is the proper fruits ever following a justifying faith; I say the proper fruits following it not such as may be common to it with nature, as civil life, just dealing, and the like, which may be in natural men and vnbeleeuers, but the proper fruits of it, as an inward love of God in his word of promise, a fear of God in his word of threatening, a subiection of the heart and life to the will of God revealed: and a continual lifting up of the heart in prayer, and thanksgiving to God, these are the proper fruits that evermore follow a justifying Faith. The second is the power of justifying faith in the time of temptation, that being then as a shield Ephesians 6.16. as a breastplate, 1. thessaly. 5.8, yea as Saint John saith excellently well, 1. John 5.4. The victory that overcometh the world, it being a notable instrument of the holy ghost, by which wee withstand the lusts of the flesh, the corruption of the world, and the temptations of Satan, and overcome them, or if wee be overcome by any temptation, yet it is( by reason of our faith) with much striving and reluctation, even against our best pleasing sin, by these two things we may try whether we join to the knowledge of Christ, and of his benefits true apprehension, and application of them, or no, and if many of us by these things duly examine ourselves, without partial affection to ourselves, we shall find that wee are far short of a sound and solid faith, where is that man or that woman, who hath true inward love to God in his word of promise, and doth truly fear God in his word of threatening, and hath his heart and life subject to the will of God revealed, and doth continually lift up his heart in prayer, and thanksgiving to God? and where is that man or woman that feels the power of faith in time of temptation effectual to withstand sin, yea to strive against the best pleasing sin, and to carry the heart against that sin, which his heart naturally loveth, liketh, and much affecteth? nay who is it almost, that is not carried with the full swinge of his own heart, and with much pleasure to the committing of his best beloved sin? it may be there is in a man sometimes a conflict between his conscience and affection, which indeed may be in natural, and wicked men, but where is he whose heart is carried against the natural inclination of it? for that is a fruit of grace, I leave it to our own examination, and this my speech to the blessing of God, and further to bee thought on by ourselves, and that wee may bee moved to join to our knowledge of Christ, and of his benefits, not an hollow but a true apprehension and application of them, which ever receives strength from Christ, both to accomplish good, and to resist evil; let us remember that nothing but a sound and solid faith shall stand us in stead, at the hour of death, or at the great day of the Lord, let a mans outward and civil carriage bee never so excellent, yea if he could match the righteousness of the Scribes and pharisees, which for outward show was without any exception, yet if he haue not a righteousness exceeding that, even the righteousness of a sound and solid faith, he can never bee saved Mat. 5.20. The next thing we are to mark from the words of the Apostle is, that he sets out the solidness of the faith of the Colossians, together with the object of it,( namely) Christ( your steadfast faith in Christ) which phrase cannot with any likelihood at all, bee taken, for giuing credit to the things spoken by, or of Christ, but for justifying faith. Hence I will but call to mind a point I haue heretofore handled, it is worthy often to be remembered( namely) this. That true justifying faith is bounded and set on Iesus Christ onely, True justifying faith is bounded and set on Christ Iesus onely. he is the proper object of it, howsoever Faith in a general sense and reference respecteth the whole word of God, yet as it is an instrument of justification, it beholdeth the special mercy of God in Iesus Christ, and doth apprehended and apply Christ and his merits. Hence it is called the Faith of Iesus, romans 3.26. and this is carefully to bee observed, because in this respect onely is faith said to justify, Faith as a virtue or for the dignity either of it sel●e or of any action of it doth not justify. faith doth not justify any thing at all as it is a grace wrought in the heart, or for the dignity and worthiness, either of itself, or any other action of it, but onely by relation to Iesus Christ, because it takes steadfast hold of Christ, and doth truly apprehended and apply his perfect righteousness and merits. The Church of Rome acknowledgeth faith to justify, but how? forsooth as an excellent virtue bringing forth m●ny gracious motions in the heart, as a fear of hell a love of God, a consideration and desire of life eternal, and so making worthy ex congruo( as they speak) to receive grace and justification, which is a doctrine devilish and dangerous, and flat contrary to the truth of the word of God, Rom. 3.27.28. the Apostle opposeth believing, and working, faith, and works, therefore faith as a work or virtue doth not justify, for then the Apostles opposition were overthrown, then believing and working might stand together, which are made opposite in the act of justification in Gods sight. again, this is to be marked of us, that faith doth justify onely by relation to Christ, to keep down the rebelling pride of our nature, Against the rebelling pride of our nature. it is the pride of our corrupt nature, to look for justification, and salvation by something in ourselves, if men live orderly in civil fashion, hurt none and do good to many, then they think, they cannot choose but go to heaven, thus doth the divell teach them to go beyond the doctrine of the holy Ghost; he hath taught that good life and conversation serves as an evidence, and necessary proof of faith in the blood of Christ, by whom wee are justified, and the divell he teacheth to advance it higher, even to shoulder out Gods grace, and the merits of Christ in our justification, wee must remember what the Apostle hath taught us, Gal. 5.4. if wee look to bee justified by any thing in ourselves, wee are abolished from Christ, we must therefore in the case of justification, cast from us all confidence in any thing, that is in ourselves be it faith, or whatsoever it is, judge ourselves, condemn ourselves, in regard of any thing in us, and pled nothing but mercy and forgiveness, we must go out of ourselves, and fix our faith vpon Iesus Christ, and be persuaded in our hearts, that his death is our ransom, his righteousness, our righteousness, make him our perfect saviour and Redeemer, and build vpon him as a rock that never can be shaken. VER. 6. As ye haue therefore received Christ Iesus the Lord, so walk in him. &c. This verse, together with the seventh, as they haue reference to the general proposition laid down verse 3. that in Christ all things needful to salvation are to bee found, they contain an exhortation to cleave to Christ, as the onely way to life, the onely root and foundation of all true happiness and comfort, therefore the Apostle saith, walk in him, rooted and built in him, and established in the faith as ye haue been taught, &c. but as this 6. verse hath more near connexion with the verse immediately going before, it is inferred vpon it, as an exhortation to the Colossians, to go on in Christ as they had begun, both in faith and in good life, expressed in the words ( walk in him) together with the manner how they were to walk in him( namely) as they had received Christ Iesus, who is further set out by his title( Lord) and that with an emphasis with addition of the article( {αβγδ}) the Lord, or that Lord. Interpretation. Let us come to examine the words of this verse ( as ye haue received Christ)( that is) as ye haue believed in Christ, for the Apostle having spoken of the sound faith of the Colossians in the verse before, he infers vpon it, as ye haue therefore received Christ Iesus the Lord, so walk in him, and these two being thus conjoined by the Apostle, wee cannot but understand by receiving Christ, believing in him. 1. Cor. 15.12. wee find the taken promiscually, in co●●●●, as having both one sense and signification, in the first verse it is said, the gospel which ye haue received and verse the 2. except ye haue believed in vain, the Apostle makes them of equal sense and signification ( the Lord)( that is) the onely true Lord, and perfect saviour, by way of distinction, to put difference between the true Christ preached by the Apostle, and a false counterfeit Christ taught by false teache●s, ( so walk)( that is) so live, it is a known phrase of Scripture to put walking for living, but with this addition( in him) it implies thus much, that they should go on in their faith in Christ, and led their lives by faith in him, and by the motion of his spirit according to his will, for that is to walk in Christ, as to walk in the law and commandements of God, is to frame the life according to the preseription of his law and commandements; thus then these words are to be conceived, as if the Apostle had said. As ye haue therefore believed in Christ Iesus, that only true Lord and perfect saviour, so go on in your faith, and live by your faith in him, by the motion of his spirit according to his will. Now from this ver. in general, in that the Apostle doth exhort the Colossians to go on in faith as they had begun, is offered to our consideration this general conclusion. That as we haue begun in any grace, be it faith, the fear of God, humility, or any other, As we haue begun in any grace so are we to go on in the same. so are we to go on in the same as we grow in yeeres, so are we to grow in grace, the Psalmist saith of such as be planted in the Lords house, they still bring forth fruit in their age Psal. 29.14. and there is reason for it. Because where grace is truly wrought, it extends itself not onely to all the powers of the soul, but to all the parts of the life, and this is a main difference between grace truly wrought and the counterfeit show of it. The one holdeth out and increaseth, and the other is temporary, and vanishing as the morning due, as the Prophet speaks, Hos. 6.4. The holy Ghost doth often urge this vpon us, that wee are to grow in grace, teaching therehy the necessity of this duty, therefore let no man think much to hear of it often, for I do but now remember unto you that which heretofore I haue handled at large, and the rather I recall it to mind, because many are much wanting in this duty, as men grow in yeeres, so they grow, not in grace, but in love and affection to the things of this world, reproof of such as grow not ●n grace as they grow in yeeres. who are more ignorant of the things of God, then commonly some of great yeeres? who are more covetous then they? who are more averse and backward to every good duty, and every good action? it is needful then we should after bee put in mind of this, that as we grow in yeeres so we are to grow in grace, therefore to add something to that which heretofore hath been said to this purpose, let us first remember what Solomon saith, Prou. 16.31. age is a crown of glory, when it is found in the way of righteousness, not when it is begun, but when it is continued in that way, then it is honourable; what is it then, found in the way of sin? surely, far from honourable, it is then base and contemptible, aged persons found ignorant and sinful, forfeit and lose the reverence and respect that should bee given them amongst men. again, let it bee thought on, that it is a forfeiture and loss of Gods favour, when aged persons are found in the way of sin, what they haue been in times past it skills not, if they haue been forward in the fear of God heretofore, and now are wholly fallen away, and with Demas embrace this present world, if they haue wholly lost their first love, 2. Tim. 4.10. Coloss. 4.14. zeal, &c, the Lord will take them as he finds them, Mat. 24.46. that seruant is blessed whom his master at his coming shall find doing his duty, but as it followeth ver. 48. if that evil seruant shall say in his heart, my master doth defer his coming, his master will take him as he finds him, all the righteousness men haue done, shall not be remembered, if the Lord find them doing wickedly, as appears plainly, Ezek. 18.24. and indeed it shall stand up in iudgement against them: if then we would not lose the honour that of right is due from men to old age, if we would not forfeit the favour of God,& being found by him in the way of sin, increase the weight of our iudgment, let us labour to grow in grace as we grow in yeeres, and as we go before others in age, so let us exceed them in the graces of Gods spirit. The next thing we are to mark, is the inference of this verse vpon the former, it depending on the former, as a conclusion, and exhortation grounded vpon it, the Apostle saith, he saw in his Spirit the steadfast faith of the Colossians, and vpon that doth infer this exhortation, therefore as you haue received Christ Iesus the Lord so walk in him. First he sheweth they were sound in faith, and then doth wish and exhort them to go on as they had begun. Hence we may gather. That proceeding and going on in religion must bee vpon a good ground, and a good beginning, Proceeding and going on in religious must be vpon a good ground. men are not generally to proceed in religion as they haue begun how soever, but having begun well and in the truth, then they are to go on. For why? there may bee a beginning in error, Note. and to go on in error being convinced by evidence of the truth is obstinacy,& if the error be in the foundation of religion, it is heresy, and to go on, yea, to run with speed out of the way, it were better to turn back, even zeal itself, earnest love of religion, and of such as are religious, it must be bounded and kept within a right compass, it must be squared by the rule of the Apostle Gal. 4.18. it is a good thing to love earnestly always in a good thing &c. this being so, the Papists haue no reason to open their mouths, and to cry out against us for our separation from them, Our separation from the Papists justified. because wee walk not in that religion our forefathers received of them, and because we hold not communion with them in their idolatry and superstition for that were to go on in a wrong way, I know they brand us with the mark of heretics, in forsaking( as they say) the catholic society, but they are easily answered, that wee haue separated ourselves not from the catholic Church of Christ, but from the malignant Antichristian synagogue of Rome, and haue gone out of Babylon, as the holy Ghost hath commanded revel. 18.4 that wee should not communicate with her in her sins, and so bee partakers of her plagues. Ob. But( say they) do you think all that communicate with the Church of Rome, being( as you say) Babylon, are liable to the plagues of Babylon? what say you then to your own forefathers who lived& died in the time of popery? will yet say they were all cast away and condemned? see the cunning of these men to blear the eyes of the world, and at this do many weak and simplo Christians stumble. I answer them no, we are not so to think, that were to step up into Gods iudgement seat, and to limit the power, and goodness of our most powerful and gracious God, we are to persuade ourselves, that at one time or other,& by one way or other, the Lord gave light, and an holy departure in his truth, to as many as did belong in his election, even in the midst of the darkness of popery, we find it in the book of God, Melchisedecke, Naaman the Assyrian, Cornelius and others, having( for any thing we know) small or no means of true knowledge, yet by the working Spirit of a gracious God, were mercifully pulled out of ignorance, and worshipped the true God, therefore wee are comfortably to hope of our forefathers living in time of ignorance that they found mercy with the Lord,& to this purpose we haue an excellent place, revel. 9.4. where it is said, it was commanded to the Locusts rising out of the smoke of the pit, that they should not hurt the grass of the earth, neither any green thing, neither any three: but only those men which haue not the seal of God in their foreheads. A sweet testimony of the power and mercy of our most gracious God, who can, and no doubt did, even when Antichrist was at his height, and in the midst of his Romish Locusts, preserve his chosen from hurt by thē, to their destruction. We see then how we may with comfort answer the cavilling question of the popish sort touching the state of our forefathers, we see also our separation from their heretiall synagogue justified. here again we are to mark the phrase of the Apostle, he saith not, as ye haue believed, but as as ye haue received, thus he sets out the nature of ●●ge faith. That true faith it a receiving of Christ with all his benefits, True faith is a receiving of Christ with al his benefits. and this is confirmed by that joh. 1.12. As many as received him, to them he gave power to bee the sons of God, even to them that beleeue in his name, where we see believing and receiving Christ are made both one; and this is a matter of great comfort to all that truly beleeue in Christ, Comfort to all that truly beleeue in Christ. they by faith do really receive Christ, use. they do it not( as the Papists cavil) in mere imagination, but really they receive him, and so stand truly and really just in Gods sight by Christ his righteousness, being imputed unto them, and received by them, now this comfort the Papists labour to wrest from us, and against it they reason thus. If a beeleeuer bee truly and really just by Christ his righteousness imputed and received, then was Christ truly and really a sinner by our sins laid on him, for you will not say, he was a sinner by infusion of sin, but by sin imputed to him, now( say they) that cannot be, that he was truly a sinner by sin imputed unto him, for he is not truly a sinner that pays the debt of sin, an innocent and just man may do that, but he is truly a sinner, that either hath sin truly in him, or is so by imputation strucken, that the sins are made his own really, and he in all respects to bee dealt withall, as if he had sinned himself, but to say that Christ was so a sinner, is to say, he was averted from God, the slave of the divell,& son of perdition, which is blasphemy. I answer, he is truly a debtor that undertakes the debt of another, and of his own accord binds himself to pay the debt, and thus did Christ, he willingly vndertook the debt of Gods chosen, and so become truly a debtor for them. again it is no blasphemy to say that Christ having out sins on him, was in that respect to God for us, as every one of us is in himself to God, they are the words of the Apostle Gal. 3.13, that he became a curse for us &c. and so redeemed us from the curse of the Law, therefore let not the Papists think to wring this ground of comfort from us, that Christ willingly undertaking to satisfy for our sins, became truly a sinner, by our sins laid vpon him; and wee again became truly righteous by his righteousness received by true faith, the comfort of this will never fail vs. The next thing we are to mark in this verse is, that the Apostle saith, the Colossians received Christ Iesus( the Lord) adding these words( the Lord) by way of distinction, to put a difference between the true and false Christ, for false teachers preached Christ Iesus, onely as the son of david, and joined Moses unto him, and made a mixture of the Law and the gospel, and urged circumcision as necessary to salvation, but the true Apostle taught Christ Iesus as the onely true Lord and saviour, and so the Colossians received him, hence I gather. That Christ must be taught, and must be received with due respect of his glory, as the onely Lord of life, and as a perfect saviour, Christ must be taught and received as the only Lord of life and as a perfect saviour or else he is not taught, nor received, as he ought to be, wee find Act. 3.14.15. Saint Peter in his sermon gives him these titles, the holy one, and the just, the Lord of life whom God hath raised from the dead &c. and that justly, he being properly, and by nature holy and just, and making all his members so, and he being the author and giver of life and glory, and so is he to bee taught and so to be received; Saint Iude in his Epistle verse the 4. saith that certain intruding deceivers did deny Christ Iesus, and mark how he describes him, that onely ruler who is God and our Lord Iesus Christ, for so the words are to be red. Now this I note to let us see that the Papists are in this regard blame worthy, and justly to bee taxed they teach and profess Christ to bee a saviour, Confutation of the Papists. yet not a perfect saviour in himself by merit, but a saviour in us, and indeed onely an instrument of salvation, giuing us grace to merit, our own salvation, for they teach that through his merits, God doth poure into every true Christian a particular iustice or righteousness, whereby he is sanctified and made able to do good works, and to merit eternal life; they be their own words; and so they derogate& detract much from the glory of Christ, yet they are not or at the least seem not so persuaded, they would make the world beleeue they honor Christ, much more by their doctrine then we do by ours, though we teach that Christ is a perfect saviour in himself, in regard of merit, and that only our faith doth apprehended and apply his perfect righteousness& merit, they pled thus for themselves. Say they, power given to us through the merits of Christ to merit our own salvation, it is a greater gift then faith to lay hold on his merits to our justification, it is a greater gift to make us able to merit our own salvation, then to give us faith to apprehended the merit of Christ to our justification and salvation, and so it doth more magnify the merit of Christ, for the greater the gift is, the greater is the glory of the giver, therefore( say they) our doctrine doth more honour Christ then yours, to this I answer. First, they must prove out of the word of God, that such power is given thē, which they are never able to do, before they make comparison between that power& faith. Again I answer thē, it is a greater gift of God to vouchsafe us eternal life without any desert of ours thē to make us able to deserve it, it is more for the glory of God, and it doth more magnify Gods grace and Christ his merits, that wee should haue everlasting life of the free gift of God, through the merits of Christ apprehended& applied by faith, then of our deserving by his gift, therefore it is a mere cavil and shift of the Papists, thus to pled for defence of their doctrine and we are to renounce it, as much derogating and detracting from the glory of our onely Lord and perfect saviour Christ Iesus. Come we to the last words of this verse ( so walk in him) In that the Apostle doth testify of the Colossians in the verse before, that they had steadfast faith in Christ, and in this verse, that they had received and truly believed Ch●ist and vpon this doth exhort them to walk on by their faith we are taught. That a good Christian must not only beleeue in Christ,& by his faith receive Christ, True believers must not only beleeue in Christ but must also live in Christ by faith and by the motive of the Spirit. & his benefits, for remission of his sins,& to his justification, but his whole life must bee a walking and going on in that faith; a true Christian must not onely beleeue in Christ, but he must also live in Christ by faith, and by the motion of his Spirit, wee haue this further proved unto us by the example of our Apostle Gal. 2.20. he saith, that Christ lived in him( that is) by his spirit and in that, that he lived in the flesh, he lived by faith in the son of God, Gal. 3.11. he makes it general citing the words of the Prophet, that the just shall live by faith, and Rom. the 8.1. he saith, such as are in Christ, walk not after the flesh but after the spirit, and indeed as many as beleeue in Christ to their justification, must also live in him by faith, and find him powerful in them by Spirit, to their sanctification. The point no doubt is clear, for the truth of it; yet happily some may desire to bee more particularly informed touching this duty, How wee are to live by faith in Christ in our general calling as Christians,& in our particular places and callings. and may demand how they are to live by their faith in Christ, the general being not so easy to be understood; know therefore for our better and more special instruction in this point, that our faith in Christ, must show itself powerful, not onely in our justification in the sight of God, and in our inward renovation, faith purifying the heart Act. 15.9. which things are not so sensible and easy to bee discerned, but wee are to walk by our faith in Christ, our faith is to bee working in our outward actions both of religion, and general calling, as we are Christians, and in the outward actions of our particular places and callings. How is that may some say? I answer, when faith makes us do the works of our callings in hearty and sincere obedience to Gods commandements, with diligence and with prayer in quietness and contentment, referring the success of our labours to the Lord, when we labour in our callings therein to obey the commandements of God& do our office with diligence, calling on God for a blessing on our labour, and for the issue of our labours we rest ourselves vpon the promise of the Lord, Heb. 13.5. I will not fail thee, neither forsake thee, then we walk by faith in the outward works of our particular callings. again, our faith is to show itself powerful in our outward crosses and afflictions that befall us in our bodies or goods, How faith must be powerful in our outward crosses& afflictions. wee are then by faith to rely vpon that promise of God, 1. Cor. 10.12. that the Lord will either give strength to bear them, or deliverance out of them, and though temporary things fail us, yet we are by faith to retain hope of mercy and of life eternal, and to wait on the good pleasure of the Lord for our deliverance, the Prophet saith; Isa. 28.16. he that believeth shall not make hast; thus we see in some part how we are to live by our faith in Christ, in regard of our outward actions, both of religion and of our particular callings, and in the outward afflictions of this life. And these things I rather insist in, which are things more sensible and familiar, reproof of them who live not by faith in Christ that hereby wee may try ourselves whether wee walk in Christ, and live by faith in him or no, and if by these things wee try ourselves, we shall find that many of us come short of this duty, for why? do not most amongst us spend their dayes in the cares of this world? they care not onely to do the works of thelr callings, which is commendable, but they care for the issue of their labours, which belongs only to God, and these cares, so take up their hearts, that no good thing can enter into thē,& do not many seem to trust in God so long as it pleaseth him to vouchsafe unto thē the means of life,& maintenance but if these be taken away then they are confounded in themselves, as if there were no God to care for them; is this a life of faith? no, no, this is to live by sense, like bruit beasts, this is not to trust God upon his word and promise, but vpon his pawn, like the distrustful usurer, who will not trust a man without some specialty, or some pawn, so if the Lord please to lay down his pawn as money, goods, lands &c. and leave them in our hands, wee trust him; but if these bee taken from us, wee doubt of his providence and goodness, and break out into distemperd speeches, yea, some are so distrustful of the providence of God, that they think when they haue plenty of outward things, if they should bee somewhat liberal towards good uses, then they and theirs might happily be brought to want, see how cunning our own corruption is to deceive us, what is this but to prove against ourselves, that we are not the children of God, for wee know wicked men are tender over their own children, even bears and lions provide for their young, shall then the God of all goodness wlthdraw his hand from helping his sons& daughters, and making supply with interest of that they give to a good use, it is not possible, let us then be better advised;& that we may be stirred up to this duty now delivered, know wee this for a truth, if our faith bee not in some measure powerful in all actions and passions of our lives wee yet beleeue not in Christ to our justification, but wee are yet in our sins, and our case as yet is damnable for without question, as many as haue received Christ Iesus by faith to their justification, cannot but feel the power of that faith to their renovation, and in the whole course of their lives; let them as many as hold themselves interested in the blood of Iesus Christ, labour to feel the power of their faith in such things as they may best judge of it, as in the outward actions of religion, and of their particular places& callings& in the outward afflictions that befall thē. When all things in this world, friends and means, yea, health and strength fail us, yet let us then by faith rest on the promise of God, and certainly hope for mercy and life eternal, that so we may live by faith, and may also die by faith, and both in life and death find comfort in this, that we are truly justified, and within the compass of Gods special love aod favour in Iesus Christ. VER. 7. Rooted and built in him, and established in the faith, as ye haue been taught, abounding therein with thanksgiving. This verse contains an amplification of the maner how the Colossians were to walk in Christ( namely) not only as they had received him, but in respect of themselves that they should go on in him with constancy, and with a settled course, expressed first in those metaphoricell terms ( rooted and built in him) and then more plainly, ( established in the faith) and the Apostle having made mention of faith which is a word comprehending many sorts under it, subjoins an explication of it, what faith he meant,( namely) that faith of Christ, which they had been truly taught, ( as ye haue been taught.) And again, that they should bee so far from being deficient and failing in the fruits of that faith that they should on the contrary, abound in them, and that with alacrity and cheerfulness of mind, set out by the effect of it,( namely) thanksgiving ( abounding therein with thanksgiving) Thus we haue the connexion of this ver. with the former,& the general matter contained in it; come wee to the word of it, and first of the words, Interpretation. Rooted and built in him. These words are metaphoricall and borrowed one from trees and plants, that as trees and plants not onely grow vpon their roots, but are strong and able to endure the force of winds and weather, according as they are rooted, so the Apostle would haue the Colossians, and all true believers, being engrafted into Christ by saith, and growing up as branches from him, as a root that cannot be loosened to be constant and strong in their faith. The second metaphor is taken from houses& buildings, and in substance doth signify as much as the first, that as houses set vpon a strong foundation, are firm, and stand without falling in the greatest violence of wind or water, so the Apostle would haue true believers being built on Christ the foundation of his Church: or rather in Christ as the Apostle saith here, and Ephes. 2. the last ver.( to put a difference between earthly and spiritual buildings) a foundation that never can be shaken, to be firm and steadfast in Christ and the meaning of the Apostle is this. That they should walk and grow strongly and formely in Christ, so as no temptation or affliction should be able to remove them from him; even as trees well and deeply rooted, and as houses set vpon sure, firm and immovable foundations, which neither wind nor weather can overturn and throw down. Now here passing by that doctrine of constancy in faith of which I shall haue more fit occasion to speak when I come to handle the next words, the first thing wee are to mark is, that the Apostle was not content to exhort the Colossians to walk on in Christ, but he adds further rooted and built in him, that they should walk in Christ, as those that are rooted and built in him, hence the Apostle by implication doth give us to understand. That some men seem to walk in Christ,& yet indeed are not rooted and built in him, Some seem to walk in Christ and yet are not rooted and built in him. mistake me not, I say not that some do truly walk in Christ, and yet are not rooted and built in him, for certainly as many as truly walk and live by their faith in Christ, are rooted and built in him, but I say some seem to walk in Christ, and yet they are not rooted and built in him, thus much the continuance of the Apostles exhortation in these words doth imply, he adding to his exhortation( walk in Christ) rooted and built in him, doth thereby intend the good of the Colossians, that they should walk in Christ, as those that were rooted and built in him, and withall doth intimate unto us, that men may seem to walk in Christ, and yet not bee rooted and built in him, nor bee able to stand without falling in time of trial, when they shall be tried either by cunning deceuers, or open& violent persecutors, some seem to walk in Christ,& yet they are not able to stand in time of such trial,& this is further proved unto us by the second sort of hearers in the Parable, Mat. 13.20.21 some hear the word, and incontinently receive it with ioy, and yet haue no root in themselves,& dure but a season, for as soon as tribulation or persecution cometh, because of the word, by& by they are offended, yea, temporary believers there spoken of, not only know the word, assent to the truth of it, profess it& rejoice in in it, yea, in the saving promise without effectual application, but being pricked forward with desire of praise, profit or some other sinister respect, bring forth some kind of seeming fruits, yet saith our saviour they haue no root in themselves, and dure but a season, they are like corn growing on the house top, and as soon as tribulation or persecution cometh, because of the word, they are offended and start aside. This being so, it concerneth as many as persuade ourselves that we walk in Christ, and live by faith in him, to look that our faith bee not a temporary faith, but such a faith as is well rooted and built in Christ, and such as will stand strong and steadfast in time of trial. Such as persuade themselves they live by faith in Christ must look that their faith bee so rooted and built in Christ as in time of trial it will not fail them. Some may say, how shall we know that, how shall wee now( before trial and trouble come vpon us) know that our faith is so rooted and built in Christ, that in time of trial it will stand fast and not fail vs. I answer, wee shall know it by this, if so bee wee find ourselves now able by grace, and by the strength of faith, to withstand strong temptations to sin, even such as do most fit our natural inclinations, if wee now being out of trial, by outward trouble, do find our faith a shield as the Apostle calls it, Ephes. 6.15. to quench all the fiery darts of the wicked, even sudden, strong and dangerous temptations, then doubtless our own faith is well rooted, and in time of trial by outward trouble we may bee sure it will not fail us, but wee shall bee able to stand out, if now in time of outward prosperity wee bee led away to vanity, to pride, to self conceit, or to any other sin, when trial comes, certainly wee shall fall away, and this is to bee thought on and considered. I am persuaded if men did daily examine themselves, I mean such as haue been tried by seducement of impostors, and cunning deceivers, and haue yielded& fallen away to brownism, Note. or papism, if they should call themselves to account, they should find that they were never able by the strength of faith to overcome some known sin, as of pride, of self conceit, or the like, and so by the just iudgement of God haue been left to themselves, and being so left, haue fallen, and made it manifest, and clear to the world, that though they seemed to walk in Christ, and haply with great forwardness, yet( indeed) their faith was never rooted and built in him, if then we would be assured that our faith is so rooted in Christ, that in time of trial, either by seducement, or open persecution, it will not fail us, let us before such trial, labour to find and feel our faith strong to withstand temptation to known sins, if we find our faith steadfast, and able to stand against the assaults of Satan in time of prosperity, then doubtless we shall find it strong and never failing in time of trial by outward trouble or any adversity whatsoever. The next thing wee are to observe from these words is that Christ is compared to a roote and a foundation in respect of his members, in that the Apostle saith, they must be rooted and built in him, hence we may conclude. That Christ gives both sap and safety to all his members, Christ gives both sap and safety to al his members. there is no danger of any hurt to them that grow by faith in Iesus Christ, the root of the tallest cedar, or strongest oak cannot defend the branches, or the body from hurt, the wind may break off the branches, the axe may cut down the body without resistance; but Christ the root of al his members, being all-sufficient,& omnipotent doth minister unto them as much safety, as sap, so that no storm nor tempest, no force nor weapon, can separate the least of his members from him, nor any way hurt them. Consider wee the reasons of it, which are chiefly these two. First, Christ doth remove from his members that which is the cause of all hurt, and danger,( namely) sin, he takes away the guiltiness, and punishment of sin, by his suffering Rom. 8.1. and the power of it by his grace, therfore what hurt may they fear. again, as many as haue Christ for their roote, haue God his Father for their dresser and keeper, John 15, 1.2. therefore if any thing bee hurtful in them, he takes it away; if any thing wanting he supplies it, if violence bee offered them, he withstands it, and even thus the Lord speaks of himself, Isay 27.3. sing( saith he) of the vineyard of red wine, I the Lord do keep it, I will water it every moment least any assail it, I will keep it night and day. What then canst thou hurt the Lords vine or any branch of it. Some may say, none are more subject to miseries, Ob. troubles, and dangers, then they that be the members of Christ, daily experience shows it. Though they bee so, yet those miseries that befall them bee not hurtful unto them; death itself hath lost his sting through Christ, and therefore not any other misery can hurt or molest them that belong to Christ; the troubles that befall them are testimonies of Gods love; and not of his anger; would wee then haue our harts at liberty, free from dread of all hurt that may befall us, especially in the time of some common calamity. We must then draw all our safety from whence we derive our salvation, Wee must draw our safety from the same root from whence we derive our salvation. even from the Lord Iesus our saviour, from our being in him and growing in him, and our communion with him, without this, all the means in the world will not secure us from hurt, and deliver us from plagues, and judgements, no; Gods own hand will not comfort us without respect had to this, that wee are members of Christ, such as bee out of Christ, and vnbeleeuers, haue the wrath of God, his threatenings, his oath, and his hand against them, and what hand or strength can defend them, on the contrary, true believers are so free from danger of any hurt, that though Satan, and his instruments, would yet they can do nothing, that may hurt them, yea I may be bold to say( if I be rightly understood) that God himself can do nothing to their hurt, because he will not, and so understand my speech of his actual power, for his will and actual power, are of equal extent, the one goeth not further then the other, and so I say God himself can do nothing that may hurt them; which is a great comfort to all true believers; let us therefore labour to draw safely from the same root from whence we derive our salvation, even from Iesus Christ our saviour, by being engrafted into him, and rooted in him by faith, and then we shall bee safe, and free from danger of hurt, in the greatest calamities that can be sent amongst vs. observe wee further that the Apostle saith,( rooted in Christ, and built in him) and not on Christ, which is a phrase not usual in building, giuing us to understand that true believers are as Peter calls them, 1. Peter 2.5. living stones, living and growing in the foundation: hence I gather. That all the members of Christ are fruitful branches,& as living stones receiving life; and grace from Christ, their roote and foundation, The true members of Christ are fruitful branches, and as living stones receive grace and life from him. and therefore it is false which the Papists affirm, that hypocrites and ill livers may be members of Christ, wicked men may be members of the visible Church for a time, and of Christ sacramentally, but not indeed, as many as are indeed, and truth, members of Christ receive sap from him, and bring forth fruits answerable to such a roote. Come wee to those words wherein the Apostle doth plainly express the meaning of his continued exhortation that the Colossians should go on in faith, Hypocrites& ill livers cannot be true members of Christ. with constancy as they had begun, having set it down in words metaphoricall, whereof we haue spoken, he further propounds it in these plain terms established in the faith, together with an explanation what faith he means( namely) that faith which they had been taught, as ye haue been taught) the word( established) is not here metaphoricall, as in cap. 1.13. in the original wee find two different words, Interpretation. the word here is to be taken in the proper signification of it, and is as much as if the Apostle had said, confirmed in the faith, so it is translated 1. Cor. 1.6. as the testimony of Iesus Christ hath been confirmed in you, the Apostles meaning then is briefly this, confirmed in the faith of Christ, or of the gospel, all is one in substance, as ye haue been truly taught by the true teachers of the gospel. The first thing that is offered from these words to bee considered, is the constancy and stability of faith, in that the Apostle truly▪ saith( established in the Faith) the point is this. That we are to be settled and confirmed in our knowledge, and faith of the gospel, wee are not to stand in a mammering, not knowing whether our faith be right, or wrong, but we are to be persuaded in our hearts, it is the true faith of Iesus Christ, we hold and profess, We are to bee persuaded in our harts that the faith of Iesus Christ wee hold and profess is the true faith. and to be resolved rather to forego our lives, then to forsake it, and this is that which the Apostle doth enforce vpon the Corinthians: 1. Cor. 16.13. saith he, stand fast in the faith, &c. and again Ephes. 4.12. Ephes. 4.12. he saith, it is one special use of the ministry of the gospel, that Christ ascending up on high gave gifts unto men, some to be Apostles, and some Prophets, and some evangelists,& some pastors, and teachers for the gathering together of the Saints, for the work of the ministry,& for the edification of the body of Christ, &c. that we hence-forth should bee no more like children tossed up and down altogether in uncertainty, but that we should be settled in all points of religion, we profess, and haue our hearts established with grace, as we haue it Hebr. 13.9. the reason and ground of this that our knowledge and faith should be thus settled and established, is, because it is knowledge and faith of the gospel, the eternal and unchangeable word of God, and therefore it must be answerable to such an object in some measure of constant and settled stability, far be it then from us( we now by Gods mercy professing the true faith of Iesus Christ) that wee should be so unsettled( as some are) in the principal points of religion, We are not to be unsettled in the principal points of religion as some bee. that every cavil of any seducer should drive us from our hold, and make us doubt whether we go right or wrong, let this be far from us to bee so light and wandering. Happily some may say how is it possible, how should we be settled in that we hold, and beleeue, amid the multipliclty of opinions, and differences of judgements, some are Papists, some Protestants, some hold one thing, and some another, how then can we be resolved, it is the truth of God which we in our Church hold and profess? I answer, wouldst thou( indeed amid the diversity of opinions, be resolved thou art in the right way, and that the Faith which thou dost hold and profess being the faith of this Church is the true faith of Iesus Christ? look thou that thine heart be upright in the fear of God, that thou with an honest and good heart, hear, red, and meditate in the word of God, and endeavour to practise that which thou knowest, and then thou shalt not bee left to shift for thyself, and to roll up and down in doubtfulness, and uncertainty, for want of direction, but thou shalt then haue a faithful guide and director, within thine own breast, thine ears shall hear a voice behind thee( as saith the Prophet Isay, 30.21. even the voice of the spirit of God who is always in them that are upright and true hearted Christians, saying this is the way, walk in it, for mark what the Lord promiseth to them that faithfully serve him, psalm. 25.12. What man is he that feareth the lord? him will he teach the way that he shall choose. again, consider that excellent speech of our saviour to this purpose John 7.17. if any man do the will of my Father, he shal know of the doctrine whether it be of God or whether I speak of myself; Note. he that is a doer of the will of God in true and sincere obedience, he shall not be left in doubt, but shall be taught the truth by the Spirit of God, and fully resolved of the same, and indeed if men bee left wavering and doubting whether they be in the right way or no, it is because they are laden with sins, and carried away with their own lusts, and are utterly voided of the fear of God, therefore labour thou to fear God, and to obey his will, according to the measure of knowledge, and thou shalt be guided by the spirit of God, to know the truth, to love and embrace the truth, yea thou shalt haue thine heart so established by grace, as that thou shalt bee settled, and fully resolved to live and die in the truth held and professed. And that we may be stirred up to this duty, consider we that the end of the doctrine of the gospel is to confirm us, and to make us certain of Gods grace in Iesus Christ to make us rejoice in Gods presence in this world, even to speak to God in prayer, and to meet him with comfort in his word and Sacraments, and at the day of iudgement, to stand with holdnesse before the throne of glory. Now this cannot be done so long as we are wavering, and floating up and down in uncertainty, John saith, 2. epist. 9. whosoever abideth not constant in the doctrine of Christ, he hath not God to be his gracious Father, if then wee would not disappoint ourselves of the chief comfort of the gospel, let us never rest till wee be so settled, and confirmed in our true knowledge and faith of the gospel, that no blast of false doctrine, or breath of any seducer, can be able to remove vs. The next thing we are to mark from these words is; that the Apostle doth limit, True faith hath relation to the word preached. and refer the faith wherein he would haue the Colossians established, to the doctrine of the gospel that had been taught amongst them, ( established in the faith as ye haue been taught &c.) Hence wee may take up this known conclusion. That true faith hath relation to the word preached, true faith is conceived and wrought by the public ministry, and teaching of the word, ca●l to mind for proof of this, onely that known gradation of the Apostle, Rom. 10.14. How shal they beleeue in him of whom they haue not herd and how shall they hear without a preacher, and the inference vpon that, verse 17. is this, then faith is by hearing, and hearing by the word of God. Now this makes it clear that the faith of some, I mean of such as build on visions, and apparitions, and private illumination of the Spirit, is but a fancy, Faith built on visions& apparitions and private illumination of the spirit is a mere fancy. a mere dotage, and device of the devill 2. Cor. 3.8. the Apostle calls his preaching the ministration of the Spirit, giuing us to understand that the word and spirit are so nearly conjoined, that they must always go together, the Spirit shineth unto us in the word, and the word is powerful by the Spirit, and wee must bee taught of God, but it must be by the word, and by the ministry of man, our saviour Christ, John 14.26. promiseth that his Spirit shall suggest, and bring all things to the minds of his Apostles, and followers, which he had taught them, and not any new doctrines or revelations; therefore they who rest vpon any revelations in the matter of Faith, besides the word, most falsely pretend the Spirit of God. again, let this conclusion bee thought on to further use, it doth discover unto us, that the faith of many persons is but a mere imagination, The faith of many persons discovered to be but a mere imagination. for why? do not many say they beleeue their salvation by Christ, and yet live in continual neglect, or contempt of the public ministry of the word, they either come not to the public exercises of the word, or care not to profit by them. Let such persons know that their faith is indeed but a fancy, and as it is not conceived by the teaching of the word, nor built on the word, so in time of trial, it will minister unto them no comfort from the word, the storehouse of all sound and saving comfort. One thing more may bee gathered from these words, In that the Apostle would haue the Colossians to be established in that faith they had been taught, wee may conclude. That wee are to bee as fully persuaded of the truth of the word and promise of God taught by man lawfully called, as if God himself should speak unto us from heaven, We are to be as fully persuaded of the truth of Gods word& promise taught by man lawfully called, as if God himself should speak unto us from heaven. for why? God hath so ordained, it is the ordinance of God that the promises of the gospel should bee preached and▪ applied to our souls by the ministry of man, and by virtue of Gods ordinance, the word and promise truly taught, and applied by a lawful minister, is as certain and infallible, as if the Lord should immediately speak from heaven himself, and for this very cause saith the Apostle, 1. Thess. 2.1.3. thank wee God without ceasing, that when ye received of us the word of the preaching of God, ye received it, not as the word of men, but as it is indeed the word of God, which also worketh in you that beleeue, a plain& pregnant proof of the point delivered And this( for the use of it) may serve to strengthen us in faith, it may comfort and cheer us up in time of trouble, or temptation, Strength to our faith and comfort unto us in time of trouble and temptation. when wee are conflicting with Satan, and wrestling against despair, if then it please the lord either to bring to our remembrance, the sweet promises of the gospel, we haue heard delivered, and applied in the public ministry, we are to apprehended and to take hold of them, and to be fully persuaded of the truth of them to our comfort, or if it please the Lord at such a time to sand unto us his minister, to declare unto us our righteousness, as job saith cap. 33.23. and to say unto us out of the word of God, beleeue, and repent, and Gods mercy belongs unto thee, we are then to be as verily persuaded of the truth of that promise, as if God himself should speak unto us with his own immediate voice from heaven, and so to be comforted and strengthened in our faith, and full assurance of Gods mercy: when Nathan came to david being cast down to the mouth of hell,( yet his faith not altogether failing, and told him in the word of a Prophet, as we red 2. Sam. 12, 13. the Lord hath put away thy sin, no doubt Dauids hart was much cheered, and comforted, and his soul much strengthened in the assurance of Gods mercy, yea doubtless more comforted by Nathans speech, then if all the men in his kingdom, being not prophets should haue said as much unto him, because the promise and blessing belongs properly to the minister in the discharge of his function, when therefore in the like case the minister shall say unto us, beleeue and repent, and mercy belongs unto thee; wee are then to be as thoroughly persuaded it is true, as if God himself should call us by name and say beleeue thou, and repent, and mercy belongs to thee, or say unto us; I am thy Father, and thou art my child if thou beleeue and repent. It followeth, abounding therein with thanksgiving. In these words the Apostle makes known to the Colossians, that he would haue them so far from being deficient in faith, as that they should abound and increase and grow to greater measure, and that with cheerfulness. Interpretation. For that is briefly the meaning of the words, abounding in that faith ye haue been taught, with cheerfulness, for concluding of the first point hence offered, wee are to mark that the Apostle doth not say abounding in faith generally, and so urging upon the Colossians, the general proposition, that they should continually grow in grace, in faith, &c. but he doth limit his speech to that faith, they had been taught, and saith abounding therein. Hence wee may gather that to the doctrine of faith; hope, love, or any virtue taught amongst us, wee are to add a measure, and a further increase in respect of ourselves, wee are not to content ourselves with that doctrine of faith, hope, love, or other grace that is deliueuered, and taught, but wee are to add unto it, and further to abound in it, in regard of our own particular measure, To the doctrine of faith or any other grace taught amongst us we are to add an increase in respect of ourselves in particular. and use of that grace. understanding aright, we are not to add unto it any different thing, that were to add to the word of God, but after the hearing of the doctrine of faith, or any other grace, wee are to gather more unto ourselves in particular, touching both particular knowledge, Note. and particular use of the same, then that wee haue heard delivered unto us; for proof of this red Matthew 13.23. he that receiveth the seed of the word in good ground &c. that I observe from thence, fitting the point in hand, is this. That good hearers must be like good ground, and good ground( as we know) brings forth more in harvest, then was cast into it, in seed time, so good hearers receiving the seed of the word into honest and good hearts, must sand forth the same seed, but with some increase in respect of themselves, they must add a measure to that they haue received. Thus did david, he did not content himself with that he had received of his teachers, but but did daily increase in his particular knowledge, and use of the things taught, in somuch as he became wiser, and had more understanding then all his teachers, Psalm. 119.99. thus must wee do, wee must daily add to that we are taught a particular knowledge, and use of it to ourselves. The reason of it is this, if it please God to open our eyes, to see our spiritual estate, we are best acquainted with our own condition, and can better, and more particularly apply things taught, for the increase of our knowledge, and the use of them, then our teachers do, or can do, we must not therfore rest in that we are taught, but add a measure, and increase unto it, in respect of ourselves, now before I come to urge this duty, I hold it needful to show some special means, helping forward to the performance of it, which may justly bee expected, for it may bee said, wee see it indeed made manifest unto us, that wee are to add a measure and increase to that wee haue been taught, means helping us to ad an increase to that wee haue been taught are two. but how is that to be done? I answer, the means helping to that purpose are many, but especially these two. The first is a serious& careful meditation vpon things heard, a reuiewing and thinking again vpon the doctrine of any grace taught and made known unto us, for as Satan doth put into the heads of wicked men( they setting their wits to devise mischief) such platforms and devises as otherwise were wonderful to come unto, witness that of the gunpowder treason. So the spirit of God doth communicate to them that set themselves to meditate on good things heard, with care to profit by them, more heavenly things then they can possibly reach, either by hearing, or reading. Hence it is that david saith, he had more understanding then all his teachers, because the testimonies of the Lord were his daily meditation. The second means helping to the attainment of more particular knowledge, and use of things heard, and of the doctrine of any grace delivered in the public ministry, is an expressing of that in our lives, which is made known by teaching, and an exercising of that grace wee are taught by the word, as occasion is offered, for by expressing, and by exercise of faith, love, patience, and other graces, we shall come to more particular knowledge and use of those graces, then by the doctrine of the best teacher in the world, yea by exercise it comes to pass many times, that private men are able to speak of faith, and of other graces, with better knowledge and conscience then some preacher, Hebrewes 5.8. it is said that our saviour himself learned obedience, by the things which he suffered, he exercising obedience in suffering, he learned obedience, and romans 5.4. it is said that the exercise of patience brings forth experience( mark it) by exercising patience under the cross, we come to such a a particular and experimental knowledge of our own weakness by nature, and of our strength by grace, and by the assistance of Gods spirit, as we cannot possibly haue by the doctrine of patience. We see then that by serious meditation on things taught& by exercising that grace that is made known unto us by the ministry of the word, we may add a further measure in regard of our particular knowledge, and use of the same and this duty is worthy to be thought vpon, the most of us are defective in it, reproof of such as are defective in this duty. we are so far from adding any measure, and abounding in faith or other grace, as that wee retain not things received, but let them slip and run out of our mindes, yea it may bee wee never thought this to be our duty, to add any thing to that wee are taught, indeed( as I said) we are not to add any new thing unto it of ourselves, but yet wee are by good means to go on to a further increase of our particular knowledge, Two motives to stir us up to this duty. and use of things taught, and to help us forward in this, consider we these two things. First, all the grace, and all the faith wee haue, or can reach unto, is little enough in time of temptation, when there comes a trial of our faith, patience, meekness, humility, or any other grace that is in us, we shall find, that all we haue is little enough, even holy job, though he had a great measure of patience, yet he found it too little in time of his greatest trial. again consider we, that if we rest in that we hear and learn by teaching, and labour not to add unto it a particular knowledge and use, surely our knowledge may end in ignorance and prophannes, for such knowledge is either conceived by the strength of natural understanding, or at the most, it is but a general illumination, and common to us with the reprobate,& if we go no further, it must needs fail in the end,& by the just hand of God fall either into ignorance or profaneness, our saviour saith Math. 13.12. whosoever hath not( that is) as appears by the circumstance of the place, hath not more then a general illumination, from him shal be taken away, even that he hath even his gifts of nature, as understanding, dexterity of wit, and the like; let it therefore be thought on, that the greatest measure of grace is little enough in the time of trial, and if we rest in that we learn by teaching, our knowledge in the end may fall into ignorance or profaneness. Yea wee may bee left not onely destitute of heavenly graces, but by the just hand of God, bee stripped and deprived of the good gifts of nature. Let us therefore be stirred up to labour, both by serious meditation on things taught, and by exercise of that grace that is made known by the word, to gather more particular knowledge, and use of faith, or any other grace, then possibly we can come unto, by hearing the best teachers. The next thing hence offered to our consideration, is from the word here used ( abounding or exceeding) for the word signifies not, that there can bee any excess of faith, or any other grace, as the Papists writing on Acts. 17.22. foolishly define superstition, to bee an excess of religion, but that we are not to content ourselves with a small measure or mediocrity of faith, but to labour for a plerophory, for store and plenty of Faith? Hence then we see, what is a lawful desire and seeking of abundance( namely this,) wee may lawfully labour and use all good means to abound, We may lawfully and wee ought to use al good means to increase in faith and inward graces of Gods spirit 1. Cor. 15 58. but wherein? not in wealth and outward things, wee are not to seek for such things more then necessary for nature and person, but we may lawfully use all good means to increase in faith, and inward graces of Gods spirit, yea it is our duty so to do, as the Apostle exhorts, 1. Cor. 15. last verse, therefore my beloved brethren, be ye steadfast, vnmoueable, abundant alway in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord; the reason is plain( namely) this. Because the greatest measure of grace wee can reach in this life, is not more then necessary to salvation, as the least measure truly wrought may be sufficient, so the greatest measure is not more then sufficient, therefore wee may lawfully, and it is our duty to use all good means to increase in faith, and in the fear of God, and in other graces a duty never more needful to be urged then in these daies. Now most men haue their desires and affections set on the world, and greedily hunt after abundance of riches, reproof of such as 'greed ly hunt after the things of this life and haue little or ●o care to seek ●fter spiritual good things. and honours, such as haue plenty are never satisfied, such as are poor, esteem them that haue plenty most happy, and so every one almost labours to gather riches to himself, but not to bee rich in God as our saviour speaks, Luke the 12.21. to heap up, if possibly he can, though by unlawful means abundance of wealth, and riches, but few or none seek after the true riches and treasures, after abundance of spiritual gifts and graces which indeed ought to be sought for above all the wealth in the world,& to this end we are to disburden ourselves of care and greedy seeking after the things of this life; the thorny cares of this world choke the seed of the word, and make it unfruitful, Matthew 13.22. yea such as haue abundance of riches and outward good things, ought to spend more time, more care and labour in seeking after grace and spiritual things, then they who are in poverty, and want things needful, Thus much the Apostle teacheth us, 1. Cor. 7.21. when he saith to the seruant, if thou mayst bee free, use it rather, such as haue plenty of wealth, haue or may haue more freedom to attend on holy exercises, Note. therefore they are to give more time to attend on the means, effectual for the working and increase of grace in them, and if thou beest poor, yet seek for abundance of grace, if thou attain that, thou art richer then the richest in the world, wanting grace, Two motives to stir us up to labour▪ after plenty of grace. and to stir up every one to labour▪ after plenty of grace, if thou beest rich, consider that thy life standeth not in thy abundance, as Christ himself saith, Luk. 12.15. if thou hast no more care to bee rich in grace; as thou art rich in outward things, thy iudgement and condemnation shall be the greater in regard of thy riches, if thou bee poor, and hast no care to seek after grace,( of which sort there be too many) thy poverty is then a curse unto thee, and but a beginning of a further woe and misery, and the Lord hath begun to sit in iudgement against thee already. again, let us all, both rich and poor, consider that this one thing( namely) seeking after grace, is absolutely necessary, Maries part Luke 10.42. though the entertaining of Christ was as necessary as any outward business, yet it was not necessary in comparison of that one thing, for without this a man cannot be saved, which he may without any thing else having this. Let us therefore in the fear of God bee stirred up, not so greedily to hunt after the things of this life, but to labour and seek after this one thing, so absolutely necessary to our own salvation. Let us never rest till by the use of good means, we attain to a plentiful measure of grace, and by the spirit of grace bee transformed into the image of Iesus Christ. Come we to the last words( with thanksgiving) the doctrine offered unto us, hence is this. That as wee abound in faith, so are wee to abound in thanksgiving to God, or( to deliver it positively) the proposition may bee this( the words will bear it) as many as abound in faith, they also abound in thanksgiving to God, As many as ab●und in faith they abound also in thanksgiving to God. it is not possible that any should haue much faith and little thankfulness to God for his mercy, the woman in the gospel being assured of much mercy in the forgiveness of many sins, returned much love to Christ Luke 7 47. and certainly, if there bee in the heart abundance of faith, a plerophory, and full persuasion of Gods mercy, it will set the head on work, We are to examine ourselves touching the measure of our thanksgiving to God. Ps. 100.16.11. and make a man say with david, what shall I render unto the Lord for all his benefits towards me, yea it will make him keep a continual remembrance, with a serious acknowledgement of Gods mercy towards him, and to dedicate and consecrate his body and soul, and all that he hath, to the honour and service of almighty God, for that is true thanksgiving to God. According to the measure of our thanksgiving to God for his mercy in Christ so is the measure of our faith. Let no man then deceive himself, but take it for an infallible rule, that according to the measure of our faith, will ever be the measure of thanksgiving. And again, according to the measure of our thanksgiving to God for his mercy in Christ, so is the measure of our faith, and remember withall that if our thanksgiving to God bee not greater for his mercy in Christ, Note. then it is for other blessings vouchsafed, wee haue no faith at all, happily wee can open our mouths and bless God for our health, our wealth, and other outward good things,( which is commendable indeed) but if we haue not our hearts more enlarged, if wee cannot more bless God for the work of faith in our hearts, by the ministry of his word, and for his mercy apprehended in Iesus Christ our hearts are not right within us, for that is the greatest blessing of God that can bee vouchsafed in this life, and if wee be more thankful for other blessings then for that, we haue as yet no apprehension of Gods mercy in Christ at all. Examine thyself therefore whosoever thou art, hast thou no thanksgiving to God for that excellent gift of faith apprehending the mercy of God in Christ, or less thanksgiving for that, then for other inferior gifts? certainly then thou hast no faith at all. And again, hast thou thine heart enlarged, is the very ioy of thine heart, and canst thou more delight to bless God for his mercy apprehended by faith in Christ, then for any other good thing that is a sure argument of a sound faith, yea, that is a great argument that faith doth inwardly abound in thine heart, and then thou mayst justly rejoice and say, blessed bee God my faith increaseth, and I shall certainly go on daily to a clearer sight of Gods mercy in Iesus Christ, and in the end bee made truly conformable to my head and saviour the lord Iesus. VER. 8. Beware least there be any man that spoil you through Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. In this verse the Apostle returns again to that general proposition. That all things out of Christ in the matter of salvation are mere deceit and vanity; and here he comes to a more particular handling of it, laying before the Colossians the special means used by seducers to deceive them, and to draw them from Christ, and to thrust, vpon them other things besides Christ, that is the general matter contained in this verse. Now this matter is expressed& laid out in these particulars. First in a caveat and premonition forewarning to take heed of seducement; which seducement is set forth by the nature aed force of it, where it takes place, that it is of a corrupting and spoiling nature, in these words beware least there be any that spoil you. Secondly, in a special mention of some particular means whereby seducers use to deceive( namely) these three First, philosophy which is further by way of explication, said to be vain deceit. Secondly the traditions of men. Thirdly the rudiments of the world. Then in the last words of the verse, the Apostle doth oppose to all these corruptions, a general refutation, that these things must needs be false, deceitful and of a spoiling nature, because they draw men from Christ, and from seeking happiness and salvation by Christ alone, this is implied in those last words ( and not after Christ.) Come we to speak of the Apostles caveat and premonition, together with the first particular means of seducement, used by seducers, in these words), Beware least there be any man that spoil you through philosophy, and vain deceit. Beware, the original word signifieth see, or look, it is a word proper to the eyes of the body, but here transferred to the mind; and the meaning of the Apostle is, let there bee in you a vigilant care and diligent heedefulnesse; ( spoil you) this word is metaphoricall, borrowed from theeues and robbers, who come vpon a fold of sheep, take and bind the sheep, and carry them away as a prey, and the meaning is, beware least there bee any that cease upon you by imposture and seducement, and bind you, and carry you away from the true faith of Christ, as a spoil, as a prey, and a booty; ( philosophy) this word properly signifieth love or study of wisdom, but it is here put to signify doctrine fetched from Heathen wise men and from their books and writings containing the knowledge and science of natural and moral virtues, and least the Apostle should seem generally to condemn all such knowledge, both moral and natural, he adds further as a restraint ( and vain deceit)( that is) such doctrine fetched from Philosophers and Heathen wise men, as is a vain and pernicious seduction, and drawing out of the way, for so the word translated( deceit) signifies even a drawing out of the way from Christ,& his true doctrine into errors, and in the end to destruction, thus then are these words to bee conceived, as if the Apostle had said. Let there be in you a vigilant care and watchfulness, least there bee any that by imposture do cease vpon you, and carry you away as a prey, or a booty, and that by means of some corrupt doctrine derived and taken from Philosophers,& Heathen wise men, which may seem to carry a show of wisdom, but indeed is a vain& pernicious drawing out of the way from Christ, to error, and to destruction. Now from the first word of this verse ( beware) wee are taught that heed and circumspection, is needful, in respect of deceivers and seducers, wee are to take heed of such as go about to corrupt our faith, and our religion, and to draw us into error, We are to take heed of seducers who seek to corrupt our faith and religion and to draw us into errou● yea, though wee bee such as are well grounded in the truth, yet are wee to take heed of seducement and drawing away, the Apostle witnesseth of the Colossians verse 5. that they were steadfast in the faith, yet he thought it meet to give them this caveat, beware least there bee any that spoil you, &c. Hence it is that he saith, Phillip. 3.1. it grieved not him to writ to them of that Church the same things, for he knew it to bee a sure thing, even a thing tending to their confirmation& strengthening against seducers, and then he subjoins a tripled premonition, Beware of dogs, beware of evil workers, beware of the concision: giuing us thereby to understand, how needful it is even for such as are well instructed, having been often taught the same things, to look about them, to take heed of the deceit of false teachers, for indeed the Lord who hath the ordering, and doth ever order the malice of Satan, for the good of his Church, doth suffer Seducers in the Church, for the exercise of the faith and patience of his chosen, and for the manifestation of such as be sound in the truth. 1. Cor. 11.19. Therefore they that be most sound in the truth, are to bee wary and to take heed of seducement. It were easy further to show the necessity of this duty, but the question may be, how this is to be done, and how we shall take heed of such as seek to draw us to error. To this I answer, that first we must learn to disce●ne and know them. Alas may some say, how shall we that are illiterate and unlearned know them? they can transform themselves into the likeness of true teachers, as Satan can change his colour, and transform himself into an angel of light, so can his ministers, 2. Cor. 11 14.15. how then shall wee know them? Ans. I haue heretofore shewed, in a word therefore to recall it, wee shall know them by their proper fruits, I mean by their fruits not as they are Christians, but as they are teachers, that is, by their doctrine, if their doctrine be consonant and agreeable to the written word of God, and grounded on Iesus Christ incarnate, with due respect of his glory, and set before us spiritual worship of God, agreeable to his nature and will, then is the teacher a true teacher: but if the doctrine either dissent from the word of God, or any thing derogate from the glory of Christ, or urge vpon us an outward worship, standing in outward rites and ceremonies, then is the teacher a false teacher, and having found him out so to be, and discovered him, we are in the second place to avoid him Rom. 16.17▪ I beseech you mark them diligently, which cause division and offences, contrary to the doctrine ye haue lear-and avoid them, yea, a false teacher being known to us we are to avoid the very breath of him, We are to avoid the very breath of false teachers. we are to give him no entertainment, nor receive him to house nor bid him good speed joh. 2. Epist. 10. wee are to admit no conference, nor speech with him, as some foolishly do, presume on their own strength; for if wee so do, wee break the commandement of God, who hath said, receive not such a man to house, admit no familiar conference with him,& tansgressing the commandement of God, can we haue any assurance of preservation, that we shall bee kept from hurt by such an one? no certainly, wee pass the bounds God hath set about us, we are out of the way, God hath appoynted us to walk in, and wee can haue no assurance of his protection; let us therefore labour to discern and know seducers, and when we know them, let us bee careful to avoid the very breath of them, let us not suffer them to come near us, least so doing we not only confirm them in their sin but bring ourselves within danger of infection by them: yea, as the Apostle saith, to be made a prey or a spoil unto them,& consequently a prey to the teeth of the lion, even that roaring lion the divell, who walketh about seeking whom he may devour. The next thing we haue here to observe, is the nature and force of seducement, where it takes place, that it is of a spoiling nature, therefore the Apostle saith not ( Beware least any seduce you) but least any spoil you; the point of tnstruction hence offered, is thi●. That where deceivers, teachers of error, fasten vpon any person or people, they spoil them, Where false teachers fasten vpon any person or people they spoil them. they carry them away from the truth, as the bear, wolf or lion carry away their prey which is not able to resist them, 2. Cor. 11. The Apostle painting out the manners of false teachers, and by way of exprobration, reproving the Corinthians for suffering them amongst them, saith thus; ye suffer even if a man bring you into bondage, if a man devour Whence it is clear that where teachers of error are suffered, they bring men into bondage, they spoil and devour them. Act. 20.30. the Apostle saith to the elders of Ephesus, of your own selves, shall men arise speaking perverse things, to draw disciples after them; the words carry this sense, that false teachers rising up amongst them, and speaking perverse things, should so far prevail with some, as they should make them( as it were, swear unto their opinions, thus indeed did the Arrians the Donatists and other heretics in succeeding times, as might be shewed at large. First, therfore this may serve to make us cease from unraveling that some persons who are seduced by deceivers, We are not to marvell some persons that are drawn to error become of obstinate in their error. & drawn away to papism to brownism or the like, become wilful& obstinate in their errors; here is the reason of it, false teachers haue spoiled them,& made a prey of them& hold them so fast, that a good shepherd may happily take out of the mouth of the lion, two legs, a piece of an care, as the Prophet speaks, Amos 3.12. but the greatest part they will hold without rescue or recovery, yea, lamentable experience shows, that where deceiving jesuits& popish priests fasten vpon poor silly souls, they cease not only on their minds, in corrupting them with error, but vpon their very wills, so that, talk with them,& you shall find though they seem willing to be resolved,& to learn the truth yet they will not, but when they hear a reason, which they cannot answer, instead of yielding, they say, were such and such here they could answer you, in this case, they do as Pharaoh did, Exod. 7.11. who when himself could not tell what to say, to so manifest a sign as was wrought by Moses and Aaron, yet he persuaded himself his wise men& his enchanters could, and sand for them he will, to see what they can say, rather then yield to the work of God, and thus do many seduced persons, when they know not what to answer themselves, yet they think that such and such can, and so they continue wilfully blinded and hardened in their errors: Let us not therefore marvell when we see persons seduced, by popish enchanters, having been dealt withall, by such as are able to convince them, still wilful and obstinate in their errors, and hating to bee reclaimed, deceivers haue taken them, and carried them away as a booty, and hold them fast under their power, and by their iugglings, haue not onely shut up their eyes, that they cannot see the truth, but by the just iudgement of God, haue bound up the power of their wills, so as they will not be made to see it when they do see it. again it being so, that where deceivers fasten on any people or person, they spoil them; let this teach us not onely to avoid seducers, but to affect the truth, and to receive the truth in love of the truth, We must not onely avoid seducers but affect the truth and receive it in love of it. for indeed because men receive not the love of the truth hence it is as the Apostle hath taught us, 2. Thess. 2.11. that God sends them strong delusions to beleeue lies, even such delusions as strongly deceive them, and strongly hold them, being deceived, for so much the words do import {αβγδ}. That the Lord sends vpon them such errors as not onely prevail with them, but are powerful and strong to hold them, having erred, so as they haue neither power nor will to wind themselves out, but think themselves in happy case and right, when they are most wrong, and so go on stiff and stubborn against the truth, and against their own good, till they perish and be damned in hell, let this be thought on, and let it stir us up to receive the truth in love of the truth, and to testify our love to the truth. 1. means. Let us hate and detest all contrary error, as david saith he did Psal. 119.104. having gotten understanding of the truth, he hated always of falsehood. Come we to the first particular means here set down whereby seducers use to prey upon poor Christians( namely) philosophy and vain deceit, the Papists in their notes on this place, charge us to be such as advance philosophy above the due place, and say wee haue no other argument against the real presence in the Sacrament of the Lords supper, but such as are borrowed from philosophy, concerning quantity, place, position, dimensions, sight, taste and other straites of reason, which indeed is a mere cavil and standerous imputation, for we haue many other arguments against that carnal presence both out of Scripture and out of ancient divines, and again, we bring no arguments out of philosophy, but such as haue ground in Scripture, the Scripture teaching that Christ was truly incarnate, and had a true body like unto ours, had all the essential properties of a true body, we hence conclude according to the rules of philosophy, that his body is visible, circumscribed, locally and present only in on place at one time the ground of our argument is from Scripture and nor from philosophy thus far we consent with our aduersaries, that a doctrine grounded on philosophy is a means of seduction& drawing out of the way from the truth of religion, A doctrine grounded on philosophy is a means of drawing out of the way from the truth of religion. that is clear from these words of the Apostle,& the reason of it is manifest. Because the wisdom of man is blind in matters of religion, as the Apostle saith Rom. 1.22. when the Philosophers, and wise men among the heathen professed themselves to be wise in matters of faith and religion, they became fools; therefore a doctrine grounded on their writings must needs be a means of seduction and drawing away from the truth into error. And this we may easily retort and turn back vpon the head of our aduersaries especially the school divines amongst them, who ground many doctrines on Philosophy as justification by inherent righteousness, freedom of will and diuers others. Let the use of this bee thus much unto us, let it teach us to look to the ground of every doctrine tendered unto us that it be grounded on the written word of God the foundation of all true faith and learn we to suspect speeches clothed in philosophical habit, under them many times lies hide much corruption. Let us not then receive things offered unto us in that manner hand over head but with examination. I deny not all use of philosophy, there may be good use of it in divinity. And I will now briefly show how far forth philosophy is pernicious and hurtful to religion, and how far forth it is not. First therefore know that philosophy& the learning of the heathen is hurtful to religion, in that it puts down some things utterly false and against the word of God as the eternity of this world, that chief happiness is found in civil virtue, that virtue is nothing else but a mediocrity or moderation of natural affection without renovation or change of them by grace and such like. Secondly, it is pernicious to religion, in that such things as haue their truth in philosophy and nature are abused to overturn or corrupt some truth in religion, for example, that of nothing, nothing is made; it is true in nature and reason, but it is false in divinity and religion, that teaching us that God made all things of nothing, that from a privation to an habit there is no return, hath some truth in philosophy, but in religion it holds not true, because from death to life there is a return, and there shall be a resurrection of the body; that the iustice and righteousness by which a man is just and righteous is formal inherent in himself not in another, as wisdom or learning is in him that is wise or learned is true in philosophy, but false in divinity, because the iustice and righteousness by which we are just and righteous in the sight of God, is not inherent in us, but it is the righteousness of Christ imputed unto us, many other instances might be given, but these may sufficiently clear it, that philosophy is dangerous to religion in that such things as haue truth in philosophy are abused to overturn or to corrupt some truth in religion. Now on the other side, How philosophy is not hurtful but rather helpful to religion. philosophy and the science of natural things and moral virtues delivered by Heathen men is not hurtful to religion in things there truly delivered and used as a seruant unto divinity, and so as it may be a means to further us in the knowledge of God, and of heavenly things, for certainly the knowledge of natural things and moral virtues may help in the knowledge of things heavenly& divine, the Scripture itself doth sometimes sand us to the teaching of nature, and of natural things, 1. Cor. 11.14. saith the Apostle, doth not nature itself teach you, that if a man haue long hair, it is a shane unto him, Christ himself sends his followers to the fowls of the air,& to the lilies of the field to learn that excellent point of the providence of God, in the preservation of them; the book of job is full of arguments from things natural to manifest and make known the infinite wisdom& power of God,& there is no doubt, but that Moses and Daniel being instructed in the wisdom of the egyptians and chaldeans they made good use of that knowledge, let no man then simply condemn philosophy& all liberal arts& sciences as some foolishly do but so far forth as philosophy puts down things utterly false, or as the rules of it are abused to overthrow or corrupt some truth in religion. Let us learn to profit by our knowledge of any natural thing, let our knowledge of a thing natural, We are to profit by our knowledge of natural things serve as a step to ascend by, to the knowledge and consideration of some things heavenly and spiritual; for example we know that the eye hath a faculty and power of seeing. Let us thereby be lead forward to consider that here is an eye in heaven that sees more. That in God the creator& maker of the eye, there is a power of seeing all things. Thus did david reason, Ps. 94.9. he that formed the eye shall he not see, he riseth up from a consideration of sight given to the eye, to consider the all-seeing eye of Gods providence; we knowing that there is in man a conscience that doth check him for notorious known sins( as it doth if it be not hardened and cast asleep by custom of sin.) This ought to led us a long to consider of a iudgement to come, that there shall be a time when God will bring all to iudgement. even our meate, drink& apparel, are to put us in mind of the necessity of the food of our souls, and the inward hablements and clothing of the soul, yea, the grass of the field, and the flowers of our gardens flourishing for a time, and then fading away, are to put us in mind of the short continuance and fading state of our lives, thus doing wee shall walk in earthly things and haue heavenly mindes, and make a right use of our philosophy, even of our contemplation& knowledge of natural things. observe with me one thing further from these words( namely) this, that the Apostle calls philosophy, the best learning of heathen, thrust vpon men in respect of true comfort& salvation, not only a deceit, but vain deceit, a vain thing, such as hath not in it that soundness of comfort that is happily expected by it, hence we are taught. That the greatest knowledge a man can reach unto in human learning if he rest in it,& look for true comfort by it, it will disappoint him, The greatest knowledge in human learning will disappoint a man if he look for true comfort by it. if a man think himself happy& lift up himself in regard of his excellent knowledge gotten by his natural wit,& by study of the best human learning he deceives himself, he shal vanish away in his own speculation, for why? true saving& lasting comfort is not there to be found, it is only found in the knowledge of the word of God, which is therfore called, and that by way of exclusion shutting out true comfort from any other word, the word of comfort,& the word of life. Hence it is, that the Saints of God haue ever found such delight and sweetness in the word of God, as they haue preferred it before the sweetest things,& made it the very ioy of their hearts. The knowledge that men of the best wits, and by the greatest study come to by human learning cannot minister to them any true comfort in time of their outward pressures and in time of their troubles, that lye on their bodies, it can only tell them this or that trouble is to be born with patience, because there is a necessity of the bearing of it, being laid vpon them, there is no remedy but they must bear it, or it may be, it can go thus far, as to tell them that God will haue it so, but their knowledge they haue by human learning cannot show them in that trouble, the good and holy will of God, and the love of God even in that trouble& that God is still the same good God unto them in afflicting of them that he was before he laid that affliction on them, thus far it cannot go, in regard of outward trouble, much less can it yield true comfort in anguish of soul or perplexity of mind and conscience. Now then this being so, that the greatest knowledge a man can attain by human learning will disappoint him, if he look for true comfort from it in time of need, Such as take delight in reading human histories must moderate their delight. let them as many as take delight( I will not say in reading of vain and frivolous tales, but in reading true human histories of this kingdom or any other( which I speak not against, it is a commendable thing to red them) but this I say, let such as take pleasure and delight in reading of them, learn to moderate their delight, and let them take heed they be not carried away with too much delight in reading of them, it is the corruption of our nature, to be too much tickled with delight,& to place a felicity in reading such histories, and so to spend all the time wee haue to spare in reading of them, but let us learn thus to think with ourselves, will the knowledge I get by reading those stories stay me in the day of my trouble? will it comfort me in the hour of my death? then it is a sure thing, then is it comfortable indeed, but if vpon due consideration wee find it to be vain and empty of all such comfort, and that if we rest vpon it, we wait vpon a lying vanity and forsake our own mercy as the Prophet speaks jonah 2.1. Then let us take less delight in turning over such books& seeking after such knowledge, and let us labour to haue our hearts possessed with greater delight in reading of Gods book which is the volume of true comfort,& will furnish us with such comfort as will stand by us in all times of trouble& distress either of body or mind both in life& death again, it being so, that the greatest knowledge a man of excellent wit& with great study hath gotten out of human writers, There is no true comfort to be found in natural knowledge. even out of moral philosophy which seems to teach the way to true happiness is not able to yield him any dram of true comfort in time of trouble, what comfort then can such persons find as rest in their natural knowledge I mean in that knowledge they haue only by their mother wit, some persons will freely confess they are not book-learned, and indeed they haue not any jot either of human or divine knowledge which they ought to haue,& might haue had by the means long continued amongst them they know not the distinction of the persons in the trinity, or at least cannot distinctly tell what any of them hath done for them, they are not acquainted with the properties of God nor with his actions, they know not his truth, his iustice, his power, his mercy,& other his attributes as they are made known in his word, happily they know them as they may be known by the light of reason,& so did the Heathen, as the Apostle witnesseth, but alas that is a comfortless knowledge serving only to leave them without excuse, let such as bless themselves in their natural knowledge, such as content themselves to know God& the things of God as they may be known by a natural man, let them consider that when trouble comes upon them, they shall be left destitute& void of comfort especially when trouble of mind comes, they shall then haue nothing to oppose to the accusation of a guilty conscience, nothing to the burning wrath and fearful displeasure of God, but shall ly open to fear, trembling& desperation to voluntary death, yea, to lay violent hands vpon themselves. Let these things bee thought on, and let them stir us up not to rest in such knowledge of God and the things of God, as we haue by the light of nature, which is comfortless, and will then disappoint us of comfort, when wee haue most need of it, but let us labour for that knowledge which is offered and may bee had from the word of God, which will be sure to afford us true and sound comfort, even in the greatest conflict of mind and conscience that can befall vs. Come we to the second means used by seducers to deceive ( n) the traditions of men, through philosophy and vain deceit through the traditions of men, by traditions, &c. Interpretation. The Apostle in this place means such doctrine, rules or precepts as were merely devised by men either contrary or beside the written word of God, in the case of religion, Doctrines merely invented by men spoil such as embrace thē. we may find Mat. 15.9. that traditions are called mens precepts or rules, merely invented by men,& ver. 3. such as cross& thwart the commandements of God, such as be contrary, or at lest besides the written word of God, hence then doth the Apostle give us this conclusion. That such doctrines in the case of religion are as mere inventions of men having no ground in the written word of God, they spoil such as embrace them, and draw them away from the truth into error, the reason is plain. because The written word of God is a perfect rule both of faith& manners,& contains all things needful to be known, believed or practised, it is suffi●iently able to make us wise to salvation these things are written, joh. 20.31. that ye might beleeue that Iesus is the Christ the son of God,& that in believing ye might haue life through his name, and the Apostle saith, Rom. 15.4. whatsoever things were written aforetime were written for our learning, that we through patience& comfort of the Scriptures might haue hope: therefore any doctrine added to the doctrine of the word, it being so absolute in itself, must needs bee a drawing away from the truth into error, Confutation of popish unwritten traditions. now such are the unwritten traditions of the Papists, their doctrine touch●ng their masses, trentals, dirges, half communions, invocation of Saints, adoration of images, hallowing of bread, water, oil, crossings, ceremonies& many more of that stamp, they are all mere inventions of men, and such as embrace them, are drawn from the truth to error; but the Papists pled and say, these things are not so to bee taxed as mee●e inventions of men. Ob. Because( say they) they were not ordained by mere human power, but by Christ his warrant and authority, by such as are placed over his Church, of whom he saith, he that heareth you heareth me, and he that despiseth you despise●h me, they are appointed by the holy Ghost joining with their Pastors in the regiment of the Church this is their colour they set vpon them, but to take from them this shift. First, they are never able to prove that their teachers haue apostolical power and authority, the same that the Apostles had, and that they are simply to be believed in that they teach, that is a privilege& prerogative belonging only to the Apostles, the planters and founders of the Church of the new Testament. again, it is true indeed, Christ saith, he that heareth you heareth me &c. but how? so long as they teach nothing but that Christ hath taught; he doth not assure us, whosoever heareth man being called to teach, heareth him simply whatsoever he teach, but so long as man preacheth Gods word and that appears joh. 14.26. the comforter which is the holy Ghost, whom the father will sand in my name he shall teach you all things, and bring all things to your remembrance, which I haue told you Christ there promiseth that his spirit shall suggest to the minds of his disciples all things, which he had taught them, and not any new doctrines, therefore the Church of Rome cannot free their unwritten verities from being found mere human inventions, and we are to avoid them as things that will spoil and draw us away from the truth into error,& embrace only such doctrines, as are grounded on the written word of God, which is perfectly able to make us wise to salvation. Now to the third means used by seducers to deceive ( namely) the rudiments of the world, according to the rudiments of the world, and not after Christ. These words if they be considered with the former they haue respect unto them on this manner, that the traditions of men were according to the rudiments of the world according to the rites of the ceremonial law so indeed were the traditions and rules of pharisees touching washing of cups and platters and the like, but these words besides the relation do imply that the rudiments of the world are hurtful, and so I make them a third means used by seducers to deceive. Now the word translated Rudiments doth properly signify elements, and by rudiments or elements, Interpretation. wee are to understand the legal doctrine of Moses in the old Testament, the rules and precepts given by Moses touching circumcision jewish sacrifices, and concerning many rites& ceremonies among the Iewes as the eating of certain meats and abstaining from other, the observation of daies and times, wearing of this or that kind of garment. Now these legal precepts and rules are called by the Apostle, rudiments or elements by way of similitude, either alluding to the four elements of the world, fire, air, earth& water, whereof all perfect bodies under the heauens are compounded or rather indeed, to the first elements of the instruction of ch●●d●en to the letters the A. B. C. or primar, wherein little children are first instructed and thence lead forward to the exercise and study of more excellent learning such were the legal precepts touching circumcision, jewish sacrifices and the rites among the Iewes they were but as the A. B. C. the first letters wherein the Iewes were trained up as children for a time till the coming of Christ. At which time was revealed both to them and the whole world a more excellent doctrine, and that this is the allusion of the Apostle appears plainly, Gal 4.3. where speaking of himself and all the Iewes under the law, he saith, when we were children, we were in bondage under the rudiments of the world. again these legal precepts are said to be rudiments or elements of the world, because they were concerning outward and visible things. Thus then are wee to conceive these words of the Apostle, According to the rudiments of the world, as if he had said, according to the precepts and rules given by Moses touching circumcision, jewish sacrificies, and many outward rites among the Iewes which were but as a pedagogy or an A. B. C. to instruct the jews only for a time, till the coming of Christ at which time was revealed a full and more plentiful doctrine. The law of ceremonies g uen by Moses is in some case pernicious to Gods people. Now here first let it bee considered of us, that these words of the Apostle do imply that the legal rules and precept given by Moses teaching circumcision, jewish sacrifices and and services under the Law may be a means to spoil people or persons, and to draw them from the truth of religion and from Christ to perdition, therefore the Apostle gives warning to the Colossians to beware least any spoil them, not onely by the rules of philosophy and traditions of men, but through the rudiments of the world, through the pedagogy and childish elements of the ceremonial law these being as pernicious and dangerous as the other. Now it may bee demanded how the rule, and precepts, and the Lawe and ceremonies given by Moses being part of the written word of God should bee dangerous. I answe e, when things there prescribed are thrust vpon men as things of necessary use and observation as needful to bee observed, together with faith in Christ, and that appears both by the context and discourse of this place, and by other places of Scripture, Galat. 5.2. saith the Apostle; behold, I Paul say unto you, that if ye bee circumcised, Christ shall profit ye nothing. It is a speech full of power, wherein the Apostle sets his authority given him by Iesus Christ, against the authority of all that teach the contrary, whosoever they be. Behold I Paul who am an Apostle, and haue authority to publish the gospel, say unto you, whosoever saith to the contrary, if ye bee circumcised, if ye think circumcision of necessary use with faith in Christ, in the matter of justification,( for that is the argument there handled by the Apostle) I tell you Christ shall profit you nothing, you shall haue no benefit nor comfort by his death, passion, resurrection or any thing he hath done; a plain proof of this, that the Law of ceremonies given by Moses, is hurtful and pernicious, when things there prescribed are urged, as things of necessary use to salvation together with faith in Christ. And the reason of this is, because things there commanded are abrogated and taken away by the coming of Christ, not in respect of signification and Scripture, for they may still instruct us concerning Christ, but in regard of use and observation, therefore to hold and use them as things of necessary use, together with faith in Christ, is a means to make Christ unprofitable unto us, yea to draw us from Christ to perdition. The knowledge of this point may thus profit, not onely to let us see that wee are free from the observation of jewish ceremonies, and that there is an abrogation of them, but it may further serve to discover un●o us that the holy things of God, such things as haue full ground in the word of God, yea things of divine institution, being extended beyond their right use, they become pernicious Holy things of God even things of diu●ne institution being extended beyond their right use become pernicious. and hurtful, yea means to carry us away, as a pray from Christ to everlasting destruction; thus the Sacraments which God hath ordained to be signs and seals of his covenant of grace, if they be reached out as they are by the Papists to further use as to bee physical causes of grace to bee things that contain and give grace to the receivers by the very act and work of receiving they become dangerous things, and in stead of ministering comfort they become means to make Christ the fountain of all comfort unprofitable unto vs. I might yet further insist in the fruits and works of the spirit, as prayer, almsdeeds and such like, yea faith itself extended further then to bee an instrument apprehending Gods mercy, and the merit of Christ to justification, to be a meritorious and deserving cause of justification and salvation becomes dangerous and deadly, and this is carefully to be observed of us, for it is a subtlety of the devill, when he cannot make men lightly to esteem the holy things of God, Note. and to use them for fashion or custom, then to bee tempering with them on the other hand to make them to extend them to further use then God hath appointed, thus he dealt with Christ our head in his temptations, as appears Matth. 4. by conference of the third and sixth verses, when he could not weaken his faith in the providence of God, and make him distrust, then he laboured with him to extend his trust in the act of it too far, even to presume on the providence of God, and to neglect the means, thus no doubt he will bee dealing with the members of Christ, wee must therefore labour to know and discern the right use of all holy things of God and to take heed that the devill or his instruments prevail not with us to extend them beyond the same for so doing we do not only abuse the holy things themselves, and make them unprofitable unto us, but they become means to spoil us, to draw us from Christ and make his death and bloodshedding, his resurrection, his victory over sin, death, and the devill, utterly voided unto us, and yielding no profit nor comfort unto us at all. We are further to mark, that the Apostle calls the legal doctrine of Moses rudiments or elements, or the a b c, of the law, and that in respect of the more full and perfect doctrine afterward revealed in time of the gospel, hence we may take out this conclusion. That the teaching under the Law was nothing so excellent as the teaching under the gospel, The teaching under the law was nothing so excellent as the teaching under the gospel. they that lived in time of the Law were but as young schollers in some petty school, we that now live under the new testament, are as students of some famous university, wee by the teaching of the gospel are lead forward to more excellent learning, and more is revealed to us, then to them that lived in time of the old testament, and this is clear by many places of Scripture, wee find it to bee one main difference between the Law and the gospel, that the gospel is a far more excellent and glorious light then the Law, 2. Corinth. 3. from the sixth verse to the end, the Apostle doth prefer the excellency of the teaching of the gospel, before the doctrine of the Law in many respects. But happily some will object and say this seems not true for Abraham and the Prophets had more revealed unto them, then the best of us, yea then the best that haue lived since the coming of Christ in the flesh, excepting the Apostles who were immediately taught by Christ, therefore they were not abcedaries or young schollers in respect of us? To this I answer it is true indeed, if wee compare person with person, as Abraham with some one now or heretofore living since the coming of Christ. Abraham is not a child in respect of such an one, but if we compare church with Church, the Christian Church under the new testament with the Church of the Iewes under the Law, wee shall find that the Christian Church doth far exceed the Iewes in respect of revelation and excellent knowledge, hence it is that our saviour saith, Luke 10.24. that many kings and Prophets desired to see the things manifested by his coming and saw them not, and the Apostle, 1. Pet, 1.11.12. saith, that the Prophets inquired and preached, when or what time the spirit which testified before of Christ, which was in them should declare the sufferings that should come unto Christ, and the glory that should follow, unto whom it was revealed, that not unto, &c. This then remaines a true conclusion, that the teaching under the Law was not so excellent as the teaching under the gospel, they that lived in time of the law were but as petties and young Schollers in respect of us that live under the gospel. Now then is the teaching under the gospel more excellent then the teaching under the Law? is more now revealed to us by the gospel then to the fathers of the old testament in time of the Law? then certainly our knowledge must be answerable, we must exceed them in the knowledge of the mysteries of Iesus Christ, Our knowledge of the mysteries of the gospel must exceed theirs that lived in time of the old testament. the rule is general, to whom much is committed, of him much shal be required according to the means vouchsafed, so shal be our account returned, ignorance now in the clear light of the gospel is a most heavy and fearful sin, it might in some sort excuse them that lived under the Law, but now it is inexcusable, now it leaves men void of excuse, ignorant persons haue now nothing to plead for themselves, and that the ugly shape of this sin may further appear unto us, consider wee that ignorance now in time of the gospel, it is an argument of hardness of heart, we know that a thing that is often exposed, and set before the bright shining of the sun, and neither changed nor mollified is of a stony nature, so surely such as live in the bright beams of the gospel; and are neither bettered nor mollified by them, are of a most stony temper, yea ignorance now doth not onely argue this hardness, but it is more then a probable sign of everlasting perdition, so saith the Apostle, 2. Corinth. 4.3. If the gospel be hid if the glorious light of the gospel do not enlighten us, but wee continue ignorant of it, it seals up a fearful conclusion against us, that we are such as are appointed to everlasting destruction, especially if wee bee wilfully ignorant as many are, who in respect of time and means might haue been teachers as the author to the Hebrewes saith, cap. 5.12. and yet had need to bee taught the first principles of christian religion, they are behind the Iewes they know not their letters the rudiments and first principles of the word of God, and can they look to be saved? certainly no, continuing in that state they cannot, their state is worse then theirs of sodom and Gomorrha, it is the sentence of Christ himself, Matthew 10.15. Let it then stir them up to use all good means to come out of their blindness and ignorance, yea let such of us as haue the greatest measure of knowledge learn in respect of the clear light of the gospel to bewail the remnants of ignorance that be in us and be careful daily more and more to increase in knowledge, that we may bee answerable to our means and condition. Come wee to the last words of this verse( and not after Christ.) These words are opposed to the three means of seducement before specified as a general refutation of them all, and the meaning is briefly this. That they are not according to the doctrine of Christ in the gospel, the point of instruction that ariseth hence is this. This ought to prevail with us to renounce every corruption both of life& doctrine that is not according to the doctrine of the Gospel. That it ought ever to bee a probable and sufficient reason to sway with us against any corruption either of life or doctrine, that it is not after Christ, and that it is not according to the doctrine of the gospel, Eph. 4.20. the Apostle doth use this as a special argument against the corruptions and manners of the Gentiles to dissuade the Ephesians now converted not to follow their fashions he saith that they had not so learned Christ meaning that such things were not suitable to the doctrine of Christ, and therefore to be avoyded, and this manner of reasoning we are to use. When wee are assaulted by Satan and tempted to any corruption and sin, When Satan tempteth us to any corruption and sin we are to use this kind of reasoning. wee are to think and say with ourselves, surely this is not according to Christ, and if we haue truly learned Christ, it will be a notable means to avoid it, and especially this manner of reasoning is to bee used in time of some grievous conflict of conscience, when the conscience wrestleth with despair, when the law accuseth, terrifieth and threateneth the wrath of God, then will the devill set Christ before us as an angry judge, saying unto us on this manner, this thou oughtest to haue done, and thou hast not done it, know therfore that I will take vengeance on thee, wee are then to remember that this is not according to the doctrine of the gospel. Christ doth not speak there on this manner to poor afflicted consciences, he adds not affliction to the afflicted, he breaks not a bruised reede, but unto poor afflicted consciences, labouring under the burden of sin, and Christ himself in the gospel speaks most lovingly and comfortably, and saith, Come unto me all ye that are weary and laden, and I will ease you, Matthew 11.28. Bee of good comfort my son, thy sins bee forgiven thee. Matthew 9.2. bee not afraid, I haue overcome the world, John 16.33. we are therefore thus to reason in time of conflict of conscience, and if we be able thus to do, it will bee a notable comfort and refreshing unto us in the greatest conflict that can be. VER. 9. For in him dwelleth all the fullness of the Godhead bodily. This verse dependeth on the former as a reason to prove that Philosophy, the traditions of men, the rudiments of the world, and all other things are mere deceit and vanity, and altogether needless in the matter of salvation, and that all things needful to salvation are to be found in Christ, the reason is taken from the sufficiency and perfection of Christ, that in him is all perfection and sufficiency to salvation to bee found, therefore all other things are needless, now this sufficiency and perfection found in Christ is propounded in this verse, and applied to the Colossians in the next, and it is not barely propounded in this verse, but laid down in the proof of it, and that from the condition of the person of Christ, that Christ is both perfect God and perfect man, united into one person, and therefore most perfect and all sufficient to salvation, that is the respect that these words haue to the former and the sum of them ( in him) that is, in Christ ( the Godhead)( that is) the very divine essence and nature, Interpretation. not onely the grace of God, but the very God of grace himself, the Apostle adds further the fullness of the godhead, thereby signifying the full and perfect Godhead, the perfect substance, nature, and essence of the godhead, and yet further he saith ( all) his meaning in that enlargement is this, that the whole perfect essence of the Godhead is in Christ not onely perfect wisdom, perfect power, perfect iustice, perfect mercy, &c. but that the perfection and fullness of all these together, and of every essential property of the godhead is in him, yea that the same whole glory and majesty of the godhead that is in God the Father is in Iesus Christ his son ( dwelleth)( that is) abideth and continueth united for ever, the Apostle speaking in the present time signifieth a continual residence and abode ( bodily) this word bodily is here used after the greek phrase, the phrase of the Grecians, who use to put {αβγδ} that signifieth a body, to signify not onely a thing that hath a true being, as a body hath but a person,& wee in our English tongue use the word( body) for a person, as some body, or no body, we use to say for some person, or no person; the meaning then of the Apostle in saying( bodily is essentially and personally united to his manhood, that there is a true union of the godhead and manhood in Christ, that they are made one person, and so the essence of the Godhead in Christ, being in itself incorporeal, is after a sort by personal union become corporate, they are the words of the holy Ghost, John 1.14. the word was made flesh, the eternal word the son of God, the second person in Trinity was incarnate and made man, thus then are we to understand this sentence of the Apostle, as if he had said. For in Christ the whole most perfect essence and substance of the Godhead abideth for ever, united truly and personally to his man-hood, so as God and man in Christ make one person. In this verse thus laid open and conceived are found most excellent points of doctrine, and before I come to speak of the particular things contained in it, wee are briefly to observe and mark the argument of the Apostle, whereby he proves that al sufficiency to salvation is found in Christ, and no where else taken from the fullness of the Godhead dwelling in him, for thus reasoneth the Apostle, Christ is true and perfect God as well as man, and therefore a perfect mediator, and all sufficiency to salvation is found in him onely. Hence wee may gather this point of doctrine. That the ground of all sufficiency in Christ, is his godhead, The ground of al sufficiency in Christ is his godhead. the godhead of Christ is that which makes him a most sufficient redeemer and saviour, for indeed, hence it is that his blood is so precious, that the shedding of it is satisfactory and meritorious, able by the merit of it to purge, cleanse, and wash us from sin as Saint John saith, 1. John. 1.7. the blood of Iesus Christ his son cleanseth us from all sin; wee are to mark his speech, he saith, the blood of Iesus Christ the son of God is that which cleanseth us from all sin, and hence it is even from the Godhead that the flesh of Christ though it profit nothing in itself, yet by virtue which it receiveth from the Godhead to which it is joined by personal union it is the bread of life, and a quickening flesh, John 6.58. yea hence it is that Christ his righteousness, his perfect fulfilling of the Law is available for righteousness, to every true believer, because he is God as well as man, and so not bound to fulfil the Law for himself, but of his own accord he became the end and perfection of the Law, and fulfilled it for righteousness to every one that believeth. Rom. 10.4. this doctrine is to be thought vpon. And for the use of it, it may serve to answer& silence the reasoning of the flesh against the sufficiency of Christ, Strength against the reasoning of the flesh touching the sufficiency of the death and suffering of Christ. his death and suffering, for our own corrupt reason will teach us to argue against the sufficiency of Christ, his death after this manner; Christ his suffering was but for a time, and we by our sins deserve eternal death and punishment in hell for ever, how then can Christ his temporary suffering answer and satisfy for our deserved eternal punishment, between that which is finite, in respect of time and that which is infinite in continuance, between temporary and endless, there is no proportion? for answering of this cavil of the flesh; the doctrine now delivered may help us, and we are to remember it, in the hour of temptation, we may haue need to remember it, therefore let us think on it now before the trial come, that the ground of all sufficiency in Christ is his Godhead,& therefore we are not esteem the merit of his death by the time of his sufferings but by the person who suffered, that Christ who suffered was both God& man, united in one person,& by virtue of his godhead gave power to his death to be meritorious, and of infinite price& value, and hence the Church is said to be purchased with the blood of God. Act. 20.28.& 1. Cor. 2 8. that the Lord of glory was crucified; the meaning of those places is not, that God suffered or shed blood he being impassable, and having no blood to shed, but they do note out unto us the infinite merit and sufficiency of Christ his death in respect of his godhead, that the person suffering being not a mere man but God and man, his death was made infinitely sufficient and effectual by virtue of his Godhead personally united to his manhood, and so was a sufficient satisfaction for the sins of the whole world, and so I come to the particular things offered unto us in this verse, and first we are hence to take knowledge of the perfect deity and godhead of Christ, in that the Apostle saith, all fullness of the godhead dwells in him. Wee are taught that Christ is true God, yea of the same most glorous eternal essence and substance with the Father, Christ is true God of the s●me most glorious essence and substance with the Father,& he is God of himself. and he is God of himself, equal to his Father, and this is clear by many places of Scripture, that one is an excellent place to this purpose, Philippians 2.6. Where the Apostle saith that Christ Iesus being in the form of God, thought it no robbery to be equal with God: that is being in the glory and majesty of God, before his incarnation, he knew it to be no violence, injury or usurpation to bee equal with God, for he was( in dead and truth) God of himself and of equal majesty and glory with his Father from all eternity. I might further prove this by many reasons as by the prophetical predictions of Gods Prophets, spoken only of the Lord of hosts, and applied by the Apostles to Christ; by the works of God truly imputed to Christ, as to make the world, to forgive sins, to know the hearts of men and the like; by his miracles and many more reasons might be brought to prove the eternal Godhead of Christ, that he is true God of himself, equal to his Father, if it were needful; but come we to make use of this point, and first this being a truth grounded on the word of God, it may not onely settle us against many erroneous opinions which I will not now remember; but it may serve to clear the doctrine of our Church, The doctrine of our church cleared from an imputation which the papists cast vpon it. from a most vile and slanderous imputation cast vpon it by the Papists, they stick not to charge the doctrine of our Church to bee faulty in no less then the highest degree of atheism, because wee teach this very point. That Christ is God of himself, and that he received not his Godhead from his Father. Against this, one in a popish pamphlet cries out& saith, vpon this position it followeth that there is neither father nor son in the godhead,& why so? mark his reason, for saith he, according to the common sense( see) common sense is the ground he builds vpon in so high a mystery, he only is a true natural son, that by generation doth receive his nature and substance from his Father, if therefore the second person in Trinity did not receive the godhead from the first, but had it of himself as the Protestants do affirm, than certainly he is no true son of the first, and consequently the first person is no true Father, and thus saith he, they overthrow both Father and Son in the Trinity, and are found faulty in the highest degree of atheism; a foul fault indeed, if it were justly charged vpon us, but to clear us from this blot and to answer him. First, it seems this cavilling Sophister cannot or will not distinguish between Christs god-head& his person, for we teach that Christ his godhead is of itself, Note. that Christ in regard of his god-head is of himself, as well as the Father, but that his person or sonship( as I may so speak) is from the Father as Christ is the second person in trinity, and the eternal son, so is he from the Father, that is our doctrine, and so the popish argument is not to the purpose. again, this cavillers argument stands onely on sense, and reason, not on the word of God, and I answer further unto him, that the strict urging of the natural generation of man, as a pattern of the spiritual& unspeakable generation of the son of God is most absurd, for it will make the son a distinct God from the father, yea, it will make Christ an inferior God to God his father, because the father shall haue his Godhead of himself, and the son not of himself but of his father, which things are in no wise to be granted we are to renounce them as utterly false, and to hold it for a truth grounded on the word of God, that Christ is true God, yea, God of himself equal to his father. For a second use of this point, wee are to build up ourselves in the comfort of truth, A ground of sweet comfort to all true believers. it is a truth full of sweet comfort to as many as truly beleeue in Christ. And the consideration of this is, that Christ is true God may minister to them, not only this comfort, that they are made one with him by faith, who is the ever springing fountain of all comfort, who is able to save and deliver them from death& damnation, from the divell and all the enemies of their salvation, which is a great comfort but it may raise up their harts with further comfort as( namely) this that they are one with him, who is most willing to save them, yea, that will be sure to confer and bestow vpon them righteousness and life everlasting, for why? they are one with him who is true God, in whom is all fullness and perfection not only of power, but of mercy and goodness, favour& loving kindness; who is not only most powerful but most gracious& ready to do them good,& will never suffer them to perish,& this is Christ his own argument of comfort and of assurance that none of his shall perish, nor the power of hell ever prevail against them, that he and his father are one. In the two verses before he saith, I will give unto them eternal life, joh. 10.30.28. ver. &c. then followeth the ground of all, ver. 30. I and my father are one, as if he had said; I and my father are one in substance, will, power &c. therfore none shall pluck my sheep out of my hand, none shall be able to take them out of my fathers hand. in him, and need not any thing out of him, as a compliment of their justification and salvation. For why, they are perfectly justified by Christ, they haue full and perfect remission of their sins, so as there is no condemnation to them, Rom. 8.1. and they are made the righteousness of God in him, 2. Corin. 5.21. therefore they need nothing out of Christ to their justification. again, all the works of meditation wrought by Christ are most absolute and perfect, and need nothing to bee added and adjoined, as a supplement unto them to make them perfect, for Christ being God and man is a most perfect saviour, and therefore he doth perfectly justify and save all that truly beleeue in him, the holy Ghost saith, Heb. 7.25. he is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercission for them. Where then is any place for human merits and satisfactions, surely, there is no place left unto them, wee truly believing Christ need not to seek satisfaction and remission of sins, Confutation of human merits and satisfactions. any where but in Christ▪ in him wee haue full and perfect remission; the masses, pilgrimages and other works of pennance which the Papists hold able to satisfy, do mightiy derogate from the one full, perfect and sufficient sacrifice of Christ once offered upon the cross, Heb. 10.14. with one offering hath he consecrated or( as the word is) perfected for ever them that are sanctified that sentence is worthy to bee duly considered our meditations are to dwell vpon it; with one offering hath he consecrated, and that for ever; How we may be kept from abusing that doctrine that in Christ we haue perfect justification and salvation. no need then is there of any thing at any time out of Christ, and again consider that the perfect satisfaction made by one offering of Christ belongs to them that are sanctified, that is also to bee considered and marked of us to keep us from abusing this doctrine, that true believers need nothing to their justification and salvation out of Christ for our corruption will be ready to abuse this doctrine and teach us to think thus with ourselves, is nothing needful to our justification and salvation out of Christ, then a sanctified holy life is needless, we must take knowledge from this worthy sentence of the holy Ghost; that this is a foolish and deceiving kind of reasoning, it is all one as if thus wee should reason, nothing is needful to justification and salvation out of Christ, and therefore wee will not haue Christ himself, for such as are not sanctified, haue not Christ, they haue no part in the merit of his death and passion. Note. And further take we knowledge of this, that howsoever a sanctified life is not needful to salvation in respect of any merit, yet is is needful in respect of assurance of salvation, and in regard of the degree of glory in heaven: the greater our sanctification is, the greater shall bee our glory in heaven, therefore learn we to hold the truth of the doctrine now delivered with the right use of it, let us content ourselves with Christ alone, with his obedience, as most sufficient to our justification and salvation, even despising in respect of him all other merits and satisfactions whatsoever, yet so as we ever remember to whom the merit of his death and perfect obedience belongs( namely) to them that are sanctified, and that sanctified life is needful in respect of assurance of salvation, and regard of the degree of glory in heaven. The next thing wee are to mark is this, the Apostle saith, ye are complete in him, he saith not, ye are made complete or made perfect from him, but in him; hence ariseth this conclusion. That the perfection of true believers in this life is in Christ, The perfection of true believers in this life is in Christ. it is not wrought by Christ in themselves, the perfection by which we are perfectly just in this life, is out of ourselves in Christ, it is not any perfection infused and powred into us, but a perfection in Christ, even his perfect righteousness inherent and abiding in him, and not powred into us, is our perfection in the sight of God in this life, 2. Cor. 5.21. the Apostle saith directly, we are made the righteousness of God in Christ, Eph. 1.6. he saith, God by his grace made us accepted or freely beloved, not through any perfection wrought in us, or righteousness powred into us by that grace, but altogether out of ourselves in his beloved, Phillip. 9.3. the Apostle saith, he accounted all things but loss and dung, that he might bee found in him, and then he expounds himself in the words following, not having his own righteousness, but that perfect righteousness of Christ apprehended by faith; these places make it clear, that the perfection by which we are perfectly just in this life is out of ourselves in Christ, and the reason of it is this. Because even the best so long as they are in this life haue the corruption of sin remaining in them, though it bee not imputed to their condemnation, yet it dwelleth in them, Rom. 7.20. and defileth all their thoughts, words& actions, so as they cannot aspire to perfection of righteousness in themselves, but their perfection is only in Christ, and made theirs by the appplication of the spirit, and the apprehension of faith. This may serve first to strengthen us against the erroneous and false doctrine of the Papists, Strength against a f●lse position of the Papists. who teach that a certain limited portion( for so they speak) of iustice or rigteousnesse, is derived out of Christ his infinite righteousness, and powred into this or that man, and so he is made perfectly just by that righteousness inherent in himself; a doctrine directly contrary to the truth now delivered, and such as hath no ground nor footing in the word of God, they are never able to show it out of the word of God, that any portion of Christ his infinite iustice is infused into us, and inherently made ours, that is a mere device of their own brain. Secondly, this doctrine makes much for the comfort of all true believers, Comfort to al true believers for why? is it so that our perfection in this life is not in ourselves, but out of ourselves in Christ, this then may minister singular comfort to all such as truly beleeue in Christ, if we look into ourselves, and be able to search ourselves, we shall find a world of imperfections in us, imperfect knowledge, yea, more ignorance then knowledge, imperfect faith mingled with much unbelief, weak and feeble hope &c. yea, nothing in ourselves if we be not partial in ourselves, but cause of doubtting, distrust and utter despair, but on the other side, when we remember that perfection is not to be sought for in ourselves, but in Christ, and if we truly beleeue in Christ, that even in this life amid our manifold imperfections, wee haue fullness and perfection of righteousness in him, and that in him wee are complete and perfect, it will raise up our hearts with excellent comfort, yea, it will enlarge our hearts with this comfort, further, that our perfection being in Christ it can never bee lost, Note. wee shall bee as sure as Christ is in heaven, to find perfect righteousness to our justification and salvation, for our perfection is laid up in Christ, who is now in heaven at the right hand of his father, and therefore nothing can take our perfection out of his hands: it is the Apostles argument Rom. 8, 34. it is Christ which is dead, yea, or rather, which is risen again. who is also at the right hand of God, and maketh request also for us; who therefore shall condemn saith the Apostle, so may every true believer truly say, my perfection is laid up in Christ, who is at the right hand of his father, who therefore shall take it from me, not all the power of hell is able to deprive me of it, and that is an excellent comfort, and to be thought on to the comfort of all that truly beleeue in Iesus Christ. Now from the words following, which is the head, and observe we onely this, that we are to consider Christ even whole Christ God and man in respect of the Angels as a Lord over them and far above them, Whole Christ God& man is Lord over the Angels and far above them. the Apostle speaking of the aduancement of Christ, Ephes. 1.21. saith, God raised him from the dead,& set him at his right hand in the heavenly places far above all principality, and power, and might, and domination, and every name that is name, not in this world onely, but also in that, that is to come, Heb. 1.4. the holy Ghost saith, Christ made is much more excellent then the Angels, inasmuch as he hath obtained a more excellent name then they. And first in this respect, wee are to bee strike with due admiration of the majesty and glory of Iesus Christ for indeed, admiration and magnifying of the Angels, We are to be st●icken with due admiration of the majesty and glory of Christ. hath been the cause of giuing too much unto them, even divine worship and adoration: of that point wee shall speak hereafter, but in that Christ is Lord and governor of the Angels, it may be matter of great comfort to all that truly beleeue in him, and of terror to all vnbeleeuing persons. It is matter of comfort to the godly and of terror to the wicked that Christ is Lo●d of the Angels. Of comfort to all true believers, because Christ their head is also head of the good Angels, and will bee sure to sand them out to minister unto them for their good, for their protection and comfort at all times, as wee haue it Heb. 1.14. they are ministering spirits, sent forth to minister for their sakes, which shall be heires of salvation, yea, Comfort. they haue a charge laid on them by Christ, to watch over thee, and to keep thee in all thy ways if thou belong to him, yea, to keep and protect thee( if it bee good for thee) from common dangers and calamities that bee in the world, a matter of great comfort to all true believers, on the contrary, terror. it may strike vnbeleeuers with terror that Christ is the Lord of the good Angels, and hath them at command to execute vengeance vpon them, we red in the Scripture, that the Angels destroyed sodom, plagued the egyptians, and slue in one night, an hundred fourscore and five thousand in Senacheribs host, 2. King. 19.35. how then ought men to tremble and to stand in awe of Iesus Christ the Lord of these glorious and powerful creatures and as the Psalmist saith, Psal. 2.12. kiss the son least he be angry, and so they perish and be utterly destroyed, for certainly, if men do not in time make peace with this great Lord of Angels, he will one day, as the Apostle saith, 2. Thess. 1.7. show himself from heaven with his mighty Angels in flaming fire, rendering vengeance unto them that do not know God, and obey not his gospel, let this bee thought on by all hard hearted and unrepentant sinners. VER. 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. This verse is an anticipation or prevention of a secret objection. For the Colssioans might say, you tell us that wee are complete in Christ, but there bee some teachers that say, wee Gentiles wanting circumcision are unclean, and therefore not perfect in Christ, this the Apostle meets withall in this verse, and saith, that in Christ they also were circumcised: and in this verse the Apostle begins to reason against the third means of corruption used by seducers spoken of verse the 6.( namely) the rudiments of the world, the legal doctrine touching circumcision sacrifices and ceremonies among the Iewes, and he begins in particular to deal against circumcision showing that the believing Colossians needed not to be outwardly circumcised in the flesh, as a compliment or means to add any thing to their perfection in Christ; his reason is this. You are by the power of Christ inwardly circumcised, therefore you need not outward circumcion in the flesh. That is the sum and substance of this verse, and so stands the Apostles reason against outward circumcision. Now before I come to speak more particularly of this verse, a doubt must be removed, some may take exception against the Apostles argument, as insufficient, and say, it is not to the purpose and question in hand, and not continuing in the terms of the question. For the question between the Apostle and false teachers was, Ob. whether circumcision in the flesh were necessary or no, the Apostle saith no, it is not necessary, his reason is, because they were inwardly circumcised. Now may some say, this is not to the purpose, this proves not outward circumcision to be therefore needless, because they were inwardly circumcised; if this be a sufficient argument against outward circumcision; then this also is a good argument against outward baptism, that such as are inwardly washed by the holy Ghost, need not outward baptism, but we see that to be contrary by the practise of Peter, who commanded that Cornelius his family and others met together, being inwardly baptized by the holy Ghost, should be also baptized with water in the name of the Lord Iesus, therefore this seems to be no sound and sufficient argument used by the Apostle. Ye are inwardly circumcised, and therefore need not outward circumcision. For the removal of this doubt, we must consider a difference& distinction of times( namely) of the time under the old Testament,& the time under the new Testament, of the time before the coming of Christ in the flesh,& the time after, in the time of the old Testament, such an argument as the Apostle useth, had been weak and insufficient because then circumcision was in force, both as a sign of the Messiah to come,& a seal of righteousness& regeneration, but in the time of the new Testament, the Messiah being come, the Apostles argument is strong and sufficient because then circumcision with the whole regiment of Moses is abolished,& the instance of baptism is not to the purpose, because there is now this difference between outward circumcision, and outward baptism, the one is abolished and removed by the coming of Christ, and the other standeth in force, by the institution and commandement of Iesus Christ, therefore these two reasons are not alike. Yea are inwardly circumcised, and therefore need not outward circumcision; that is a good argument, and ye are inwardly baptized, and therefore need not outward baptism, that is insufficient, and to come some short use of this before we pass from it; is it so that the reason of the Apostle had been nought, if circumcision had been in force as it was in time of the old Testament, then let us think vpon it in the like case, that it is no good argument, and no sufficient plea, for thee whosoever thou art to say, I haue the effect of this or that sacrament inwardly wrought in me, and the inward fruit of it, therefore I need not use the outward Sacrament, but at my pleasure when I will myself; it may bee this is the conceit of such as seldom come to the Table of the Lord, happily, once or twice in a year, it may bee they think thus, I haue that in me which the Sacrament can seal up unto me( namely) true faith in the blood of Christ, what need I then often to come to the Lords Table, oh remember whosoever thou art( if this be the thought of thine heart) that this is a deceiving thought, this is not sufficient to excuse thy wilful withdrawing of thyself from the Sacrament this will not clear thee from being found guilty of great contempt of the order, that Iesus Christ hath left in his Church, that even such as haue the greatest measure of faith should often come, to testify and seal up the same by receiving the outward sacrament,& if thou bee a contemner of Christ his order, thou art then one of those himself speaks of, Luk. 19.14. who will not haue him to reign over thee, and that punishment threatened ver. 27. shall one day light on thee, those mine enemies which would not that I should reign over them, bring them hither and slay them before me, the Lord will cut thee off,& give thee thy portion with hypocrites. Come we now to speak of this verse more particularly, we may observe it in these things laid before vs. First, that in Christ the believing Colossians were circumcised, In whom also ye are circumcised. Secondly, the manner of their circumcision; with circumcision made without hands. Thirdly, what it was( namely) a putting off the sinful body of the flesh. And lastly, by what means it was wrought and how they were in Christ citcumcised( namely) through his circumcision; through the circumcision of Christ, of these in order. In whom also ye are circumcised with circumcision made without hands: for the right conceiving of these words, we must know that circumcision among the Iewes was a cutting off of the foreskin of the flesh as appears in the institution of it, Interpretation. Gen. 17.10.11. and that cutting off the foreskin was among them a Sacrament answerable to our Sacrament of baptism, a sign of Gods covenant of grace, as the Lord there saith, and a seal of righteousness, Rom. 4.11. as the Apostle saith now as in our Sacrament of baptism, there is the outward washing of water, and the inward washing of the spirit in them that are truly baptized, so was there among the Iewes an outward circumcision in the flesh a cutting off of the foreskin of the flesh,& an inward circumcision of the hart, a cutting off of the fore-skin of the hart by the spirit of God; thus then we are to understand the Apostle when he saith, in whom also ye are circumcised with circumcision made without hands as if he had thus spoken. In Christ also ye believing Colossians haue the foreskin cut off as well as the Iewes, I mean the inward foreskin of your hearts, which is not cut off by the hand of man, but by the finger of God, even by the spirit of God. Now first in that the Apostle saith; the believing Colossians who were not outwardly circumcised, were notwithstanding inwardly circumcised,& that they in Christ had the effect of circumcision without the outward sign of circumcision: Hence we may gather this conclusion. That the grace of God is not tied to the outward sign and the outward Sacrament, Gods grace is not tied to the outward sig●e of the Sacrament. grace signified by circumcision, may bee had without circumcision in the flesh-as appears plainly by these words of the Apostle, grace is not tied to the outward sign or sacrament. Ob. But to prevent an objection in the beginning, some may say indeed, grace signified by circumcision, may now be had without circumcision, because the outward sign is not now in force, but in time of the old Testament it could not be had without circumcision, for the Lord saith, Gen. 17.14, the uncircumcised wild in whose flesh the foreskin is not circumcised, even that person shall be cut off from his people, &c.& consequently grace cannot now be had without the outward signs of grace: Therefore grace is tied to the Sacrament. To this I answer, first, that even then when circumcision was in force, the grace of God was not tied to it; for the Lords own appointment, was that the child should not be circumcised till the eighth day, Gen. 17.11. which he would not haue done, if grace had been tied to circumcision, and 40. yeeres together was circumcision omitted in the wilderness, Iosua 5.6.7. and yet we are not to say, whosoever among them died in that time wanted grace to salvation, far be that from vs. again, for the place alleged; I answer, that place is to be understood of such as were of yeeres and discretion,& not of infants, for it is not said, the uncircumcised person being an infant, but indefinitely the uncircumcised, and there is reason so to understand it from the text itself, for the Lord saith in the last words of the verse, because he hath broken my covenant; now to break Gods covenant is not incident to infants but to men of yeeres, we see then grace to salvation, even in the time of the old Testament, when circumcision was in force, might bee had without that outward sign, if there were no wilful neglect or contempt of it; and consequently, grace is not tied, either then or now to the outward sign or Sacrament of grace, the words of david after the death of the child that died before the eight day, 2. Sam. 12.23. are to be considered, I shall go to it, saith david, without question, he meant not that the child was not in hell, or in any Limbus infantum as the Papists dream, but he comforted himself by conceived hope it was with the Lord, and thither himself should go. Remember again, the thief on the cross that repented and was converted, Christ saith to him, Luk. 23.43. this day shalt thou be with me in paradise, yet he wanted the outward sacrament of baptism. This I deliver to this purpose, even to strengthen us against fear, Comfort against fear& doubting of the salvation of children dying before they be baptized. and doubting of the salvation of children taken away before they can come to baptism; there is sometimes a scruple and doubt striking in the mindes of some touching children, that die without the outward sacrament of baptism, wee must learn to cast out that scruple and know that God is not worse to us under the gospel, then he was to them under the law, nor less able to save the seed of the faithful, now without baptism then he was then without circumcision; his grace was not then free and now bound, then great and now little, then strong& now weak, we are not so to imagine, it were a wrong, yea, a blasphemy against the infinite mercy of our gracious God and the God of thy seed, not adding any condition of baptism if it cannot be had as it ought. Oh but there is one speech of Christ himself, Ob. that happily strikes deep, and it is objected by the Papists joh. 3.5. to prove an absolute necessity of outward baptism our saviour saith there, except a man bee born of water and of the spirit, he cannot enter into the kingdom of God; behold say they, a plain proof that outward baptism is absolutely necessary to salvation. I answer, first it can never be proved by sound reason, that, that place is to be understood of infants, but rather of men of yeeres, for if we mark it, Nicodemus his question vers. 4. was this, how can a man that is old be born; can he enter into his mothers womb again,& be born? our saviour answereth( holding( no doubt) to the terms of that question) verily, verily, except a man grown in yeers in whom there is either wilful neglect, or contempt of baptism be born of water and of the spirit, he cannot enter &c. And again, it is no more necessary, that by water in this place, we should understand material water, then by the word fire, Mat. 3.11. we should understand material fire: but rather, by water we are to understand the office and work of the holy Ghost( namely) spiritual washing, as if our saviour had said, except a man bee born of the spiritual washing of the holy Ghost, and this is agreeable to that which followeth ver. 6. that which is born of the spirit is spirit, and ver. 8. so is every one that is born of the spirit, where wee find no mention of water; it remaines then notwithstanding this speech of Christ that outward baptism is not of absolute necessity to salvation, therefore let us not fear the salvation of infants departed this life in regard of the want of outward baptism; but look wee with comfort to the covenant God hath made with the faithful, that he will be their God, and the God of their seed. Wee are further to mark that the Apostle sets out the inward circumcision of the Colossians, in these terms, circumcision made without hands, hence we may take up this conclusion. That the inward circumcision of the heart, the cutting of the desiled foreskin of the heart, The inward circumcision of the heart is not a work of mans hand but of the powerful hand of God. and taking away the corruption of it, is not a work of the hand of man, but it is a work of the finger of God, and onely wrought by the powerful hand of God; hence it is that Moses saith, Deu. 30.6. the Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayst love the Lord thy God with all thine heart, and with all thy soul, that thou mayst live, the reason of this is. Because inward circumcision of the heart, the inward purging of the heart, is a new creation as david prayed, Psal. 51.10. create in me a clean heart, O God, and renew a right spirit within me; therefore proper only to the hand of God; Now least we stumble and bee not able to keep ourselves from falling in respect of precepts given in scripture to circumcise our own hearts, to change them, and the like, Ierem. 4.4. be circumcised to the Lord; Note. we must know that all such precepts given in Scripture to men since the fall of Adam and in his corrupt state do not signify and imply any power in man to perform them, but teach us our duty, that we are to seek for help, where it is to be had even at the hands of God, and let that be the first use of this point. That seeing circumcision of the heart, is a work onely of the hand of God, let us then ever seek and sue to him that he would vouchsafe to put his hand into our bosoms, We are to seek and sue to the Lord that he would circumcise our harts. and pluck off the foreskin of our hearts, and take away the corruption of them. And again, if the Lord haue in any measure circumcised our hearts, The whole praise& glory of our conversion must be given to the Lord. let us give him the whole praise and glory of that work, look not too much on the outward instrument; do not too much gaze vpon the excellency of the gifts of any that hath been a means of thy conversion, least so thou give part of the glory to the instrument, but ever haue thine eye vpon the mighty power of the Lord whose onely work it hath been, remember that Paul or Apollos, are but the ministers of God, by whom thou hast been brought to beleeue, 1. Cor. 3.5. bless God for them, but give him alone all the praise, and all the glory of that great work. Now come wee to the words following, By putting off the sinful body of the flesh through the circumcision of Christ. Wherein the Apostle sets down what is the inward circumcision, namely, a putting of the sinful body of the flesh ( by putting of) these words are often used by the Apostle in the like matter that is here handled, as cap. 3. 9. seeing ye haue put off the old man with his works; Interpretation. Ephes. 4.22. that ye cast off concerning the conversation in time past, the old man which is corrupt through the deceivable lusts, and they are metphoricall, borrowed and taken from uncloathing of the body, or the stripping off of the apparel, and do signify the manner of taking away, and abolishing of the inward corruption of the heart, that it is after the manner of incloathing the body, or rather indeed of putting off the skin of the body, the heart and inward parts and powers of the soul being enwrapped& encompassed with corruption as with a filthy garment or leprous skin ( sinful body) the word body doth not here signify any corporeal substance, consisting of flesh, blood and bones, but is also a word used by way of similitude: to signify the massy lump of corruption, and that lump of corruption is expressed by this word ( body) to signfie the greatness and extension of it, that it is as a body having all dimensions, height, length, breadth and thickness, and as having all the parts of a foul monstrous and reformed body, in which are found all sins bound up it were in one body, which break out as any occasion is offered, hence it is that the Apostle calls diverse foul sins breaking out of this body, our member, cap. 3.5. by sinful body, then understand we, the sinful mass or lump of corruption ( of the flesh) by the word ( flesh) wee are to understand the corruption of nature, even of the whole nature of man of all the powers and abilities both of soul and body, for it is frequent and usual in Scripture to put the word ( flesh) for the corruption of nature; and not only to signify the corruption of the inferior parts of the soul, as the affections, appetite and sences, but also of the superior, even of the reasonable soul, and of the powers thereof, the mind, will, memory and conscience, Ro. 8.7. the wisdom of the flesh( that is) the wisdom of the mind, for that is the seat of wisdom, in the natural and corrupt state of it is enmity against God; and the reason why the corruption of the whole nature of man is called flesh, is this, because it comes by propagation, by natural and carnal generation, and that that is born of the flesh is flesh. joh. 3.6. so then the full sense and meaning of the Apostle in these words, by putting off the sinful body of the flesh, is this. By taking away and stripping off, as it were a leprous filthy garment or skin, the sinful mass, lump and body of the natural corruption of the whole man, even of all the powers and abilities of soul and body. here first observe we that the Apostle sets out the inward circumcision of the heart in these terms, that it is a putting off, an uncloathing or a stripping off of the filthy leprous garment of corruption; hence we are taught. That the spirit of God inwardly circunctsing and regenerating the heart, Regeneration doth not abolish any faculty of the soul or any natural affection of it, but only taketh away the corruption of them. doth not take away the substance of the heart, but the corruption of it, regeneration is not an abolishing or taking away of any faculty of the soul, as understanding, memory, will, conscience or any natural affection of the soul, but onely a stripping of the filthiness and corruption of them; for why, natural corruption is not a substantial thing as some haue thought, nor a corruption of the substance of the soul, for then could not the soul be immortal, if the substance of it were corrupted, nor Christ haue taken mans nature without sin, but it is a corruption cleaving and clinging to the faculties of the soul, and to the affections of the heart, and such as may be removed by the powerful work of Gods spirit, and hence is it said to be an evil that doth compass ●s about Heb. 12.1. cast away every thing that presse●h down, and the sin that hange●h so fast on, or that doth so easily compass us about, so the original word signifieth therfore regeneration is not an abolishing of any faculty of the soul, but a putting off of that filthiness, and that corruption that doth enwrappe and compass about every faculty of it, this I note in a word, it may be unto us one ground of trial, whether we be truly regenerate or no; it may serve as one means whereby we may know it( for mark) regeneration is not a taking away of any faculty of the soul, trial of the soundness& truth of our regeneration. or of any affection of the heart, but of the corruption of it, hereby then examine thyself, no doubt thou art or mayst bee acquainted with the disposition of thine own heart,( I say not with the depth, and all the devices of it, the heart of man is deceitful and wicked above all things, who can know it? Ierem. 17.9. onely the searcher of the heart, the Lord he knows it, but with a little observation thou mayst be acquainted with the natural inclination and disposition of thine heart, in regard of the predominant and chief ruling affections of it, whether it bee naturally given most of all to fear, to love, to ioy, to sorrow, to anger or the like; well then, knowing the chief ruling affection of thine own heart, see whether that affection still remain in thee in the force& strength of it without the corruption of it, if it do, then thou art truly regenerate, but if it do not, thou dost but flatter and deceive thyself, for example, if thou beest one given to too much ioy, and much rejoicing, thou art one of a merry& cheerful disposition, see whether thy ioy and thy rejoicing be still as great and strong as ever it was, not in sin and in outward carnal things, for that is the sinfulness of it, but in God and in good things, if thou find that thou canst now rejoice, not in filthy carnal pleasure in drunkenness or good fellowship, as it is called, nor so much rejoice in the outward blessings of this life, but that thou canst as hearty rejoice as ever thou couldst, yea, thou canst more hearty rejoice in the love and mercy of God in Iesus Christ, in his service and obedience to his will, for his love and goodness, then in any other thing, that is a sure mark of a good and regenerate heart, and that the spirit of God hath wrought powerfully in thee, and stripped off the sinfulness and corruption of thy ioy and cheerfulness in thee by nature; So if thou be one of a hot hasty and choleric nature; if thou find that natural anger of thine stripped off; the sinfulness of it( namely) the rashness, the easiness to be provoked vpon every trifling occasion, the excess in the measure, making thee to forget duty both to God and man, and the expressing of it, for mere private causes concerning thine own person, and not the cause of God;( for these are the filthy rags wherewith thy natural anger is clothed) if thou find not that affection itself abolished, but these things taken from it, and that thine anger is now stirred up, vpon weighty and manifest offence to God conceived with deliberation; kindled through desire to maintain Gods glory; love of iustice and virtue, and directed against sin, and not the person of the sinner, but with love to his person, and sorrow for the sin, and with moderation, not making thee unfit for duties to God and man, then is that affection wrought vpon by the spirit of God, then is thine anger a holy, just and sanctified anger, and thus mayst thou try thyself in other affections, and remember it, that regeneration is not a taking away of any affection of the heart, but a stripping off of the corruption of it. We are in the next plac to mark that the Apostle saith, inward circumcision is a putting off, or a taking away of the body of the flesh, not some part, but of the whole body of it; Hence we may take up this conclusion. True regeneration is a remoouall of corruption from all the powers& faculties of the soul. That true regenaration is entire, it is an abolishing of the whole mass and lump of natural corruption( that is) of natural corruption in all the powers and faculties of the soul, not a removing of corruption from the mind alone, or will alone, but from all and every faculty of the soul, hence it is in other terms expressed to be a putting off the old man, giuing us to vnderstanst that it is an entire work, even as the putting out of a perfect man, with all the parts& members of a perfect man, for indeed where the spirit of God, doth work vpon any man to the purging& taking away of his natural corruption, he doth work vpon all the powers of his soul, grace is never effectual truly to purge one faculty of the soul and not another? if natural blindness, ignorance and dulness of mind be taken away by sanctifying grace, the will and affections are also wrought vpon in like proportion, and hence is regeneration called a new creation, and a new birth, and therfore it is entire, and of the whole man, it were easy to enlarge the proof of this; but for the use of it. Is it so, that where the Spirit of God doth effectually work regeneration; None ought to think himself truly regenerate unless he find himself throughout wrought vpon by the Spirit of God. he puts off the whole body of corruption, let no man then deceive himself, let no man think he is truly regenerat, because happily he is enlightened and hath a general ffooting knowledge of the Mysteries of the Gospel,& yet notwithstanding is carried away with some inordinate affection, or some corrupt lust to pride, to covetousness, to drunkenness, to sensual pleasure, to someone gross sin or other, if this be true regeneration then Herod and Iudas were truly regenerate, Herod knew much, and did many good things, yet was he a mere carnal man, possessed with inordinate love of his brothers wife. Iudas a disciple of Christ and no question, Christ taught him, and he taught others many good things, yet was he a carnal man, carried away with the inordinate lust of covetousness, and therefore deceive not thyself think not that the Spirit of God hath wrought on thee to thy regeneration, unless thou find that he hath put off the the whole body of thy corruption, and haue crucified the flesh withall the inordinate affections and lusts of it, and withall remember, that except thou bee truly regenerate thou hast no part nor portion in Gods kingdom, that is, Christ his own speech, joh. 3.5. Now here a question may be moved( namely) this. How far forth the whole body of corruption is put off and taken away in them that are truly regenerate? To this I answer, that the body of corruption is put away onely in part in this life, though the Spirit of God do work vpon all the powers of the soul, and put off the body of corruption in such as are regenerate, yet not wholly and perfectly for the time of this life, therefore the Apostle here speaks in the present time, and saith, inward circumcision is a putting off of the sinful body of the flesh, signifying a continual act never perfected in this life the corruption of nature remaines till death, in the most regenerate, though not imputed unto them, the Apostle affirms it of himself, Rom. 7.3. and he calls it sin in many verses of that chapter which the Papists deny, I will not stand to dispute the question, but I say, it remaines in the most regenerate not imputed unto them, and wounded, so as the regenerate do not serve it, Rom. 6.6. nor subject themselves to the tyranny of it, to obey it in the lusts thereof▪ as the Apostle teacheth, also by implication Rom. 6.12. let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof, and herein is a main difference between the regenerate and unregenerate. In the unregenerate, the Spirit of God doth only restrain and hold back corruption, or for a time turn the affections of their hearts clean another way for the good of his children, as he did the hearts of the egyptians Exod. 12.36. the Lord gave the people favour in the sight of the egyptian, and the heart of Saul towards david for a time, 1. Sam. 24.17. but shortly after his hatred broke out again, and he purposed to kill him, and thus doth the Spirit of God, eithet restrain or turn the affections of the heart another way in the unregenerate onely for a time, but afterwards it breaks out and shows itself again, but in the regenerate, the Spirit of God doth take away the power of natural corruption, so as at no time it bears sway in them, but they hate it, and labour& groan for deliverance from it, and though sometimes it give them a blow and a wound, yet is it with much reluctation and striving against it, as the Apostle saith of himself Rom. 7.15. and after that they recover themselves by speedy repentance. Now further in that the Apostle doth express the corruption of nature under this word ( body) signifying that it is as a body, having as it were all dimensions of a body, Hence we are taught. That the corruption of nature is exceeding great, it is no light superficial thing, The corruption of nature is as it were a massy& substantial body and it hath a real being,& is exceeding great. no shadow, but as it were a massy and substantial body, it is not as some haue taught, only a privation, an absence or want of that holinesse and righteousness that ought to be in us, but it is more, even a positive thing, such a thing as hath a real being, it is both a guiltiness in respect of Adams sin, for in Adam all sinned Rom. 5.12. and it is an inclination or proneness of all the faculties of the soul, to that which is evil and against the Law of God, the understanding is not onely blind, but carried to error and vain imaginations the will is not onely nilling, or not willing that which is good, but averse and repugnant, and striving against it, and willing onely that which is evil continually, it is said, Gen. 6.5. the Lord saw that the wickedness of man was great in the earth,& why? all the imaginations of the thoughts of his heart were onely evil continually, and that the greatness of the corruption of nature may yet further appear, consider we the diffusion and spreading of it, it is as a leprosy spread over all the powers of the soul, there is not one free spot in the soul, but all and every one is defiled with it, hence it is called the old man, giuing to understand that the natural man is nothing, but as a man made of corruption, it is even as the man himself, and do not natural and carnal men demonstrate and prove this, abridge them of their lusts, and they think they are no men they had rather dy then be abridged of thē,& hence is it also called the law of the members, Rom. 7.23. because all the powers of the soul and parts of the body are subject to it as to a Law. again, consider wee the comprehension of it, it contains, all sins in it as a root, or as an Ocean sea, sending out into every channel and vain of the body streams& floods of sin, so as one saith well, if all the heresies that be were ceased in the world, yet if God leave a man to himself, he hath in himself sufficient matter and spawn to breed and revive all kind of errors and sin, the Apostle Gal. 5.19.20. having reckoned up many works of the flesh, is forced to conclude and say. ver. 21. and such like, as being not able to think of all the sins, that do as fire sparkle out of that furnace. Last of all; the greatness of the corruption of nature may plainly appear in that it takes occasion by the commandement of God, to break out and to show itself as the Apostle saith, Rom. 7.8. sin( meaning the corruption of nature) took occasion by the commandement and wrought in me all manner of concupiscence; and again ver. 13. this sin that it might appear sin( that is) exceeding great, wrought death in me by that which is good, that sin might be out of measure sinful by the commandement; it is herein like the gangrene or elephantiasis the leprosy, it is made worse by that which should be a means to cure it, it breaks out vpon the commandement of God, if then we duly consider the spreading, the comprehension and swelling of our natural corruption it breaking out vpon the commandement of God, which is given as a remedy against it, wee must needs confess it to be exceeding great. Now then this being so, that our natural corruption is so exceeding great, it being not onely a want of that holinesse, that ought to be in us, but a proneness to all evil spread over all the powers of the soul containing the seed of all sins, and breaking out vpon the commandement of God: let no man think it a small matter to bee a natural man, We are not to think it a small matter to be in our natural condition as many foolishly do. and a light and trifling thing to bee in his natural condition; some there be who please themselves and hold themselves in very good case, because they are no drunkards, no whoremongers, or the like; they cannot justly be charged with any gross offence: yea, some stick not to boult out this, or the like foolish speech, that Preachers should lay before men onely their open gross sins, and deal onely against drunkenness, whoredom, and such like sins: a speech tasting of a filthy vessel whence it comes; yea, sent out( be it spoken with reverence) from a very dunghill of filthiness and corruption: thou that thus speakest, whosoever thou art, thou hast yet a rotten and a filthy stinking heart, this argues thou dost not know and conceive the corruption of thine own nature, nor the stain and danger of it: thou art yet in bondage to thine own corruption, and a vassal and slave to the devill, therefore think vpon it; and surely, such as think they are in a good case onely because they are no drunkards, no whooremongers, or the like; they see not the inward sin of their hearts, and their corruption of nature, for they may be so by restraining grace, and yet lye wallowing in the puddle of their own filthiness, and for a man to think himself in good case, onely because he is free from the act of some palpable sins; it is all one as if a Traitor to his Prince, should think himself free from danger of Law and execution, because he cannot justly be charged with petty pilfering or stealing, for it is not onely actual transgression of Gods Law, but even our natural corruption, and that chiefly: it being the mother sin, and the seed of all other sins that doth sever us from Gods favour, and make us stand subject to Gods curse and everlasting perdition. Let us then labour to see the greatness of our natural guilt and corruption, and to see ourselves under Gods wrath in regard of it, and seeing it, bewail and lament for it above all things; yea, whensoever wee make confession to God of any known actual sin, we are then to be brought to the sight of that sin, even to see with sorrow the roote of it, and all our other sins, and to cry out with Paul, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death. And with david, Psal. 51.5. Behold I was born in iniquity, and in sin hath my mother conceived me. For confession of some known sin may be forced out from self-love, fear of shane, punishment, or such like, and unless by that sin wee bee brought down to the roote of all our sins, Note. and to haue sense and sorrow for that also, we shall never find ease or relief by Christ, he came not to call the righteous but sinners to repentance, Matth. 9.13. and not every sinner, but that sinner that condemns sin in himself, and especially the mother sin, and is weary and laden and groans under the burden of it. Mat. 11.28. In that the Apostle calls the corruption of the whole nature of man, and of all the powers of the soul ( Flesh) he would haue us to know that the corruption of nature comes by propagation, The corruption of nature comes by propagation. it comes not as Pelagius& his followers taught by imitation, children haue not a want of holinesse that ought to be in them, and a proneness to sin in all the powers of their souls by imitation, but it is conveyed unto them from their parents by natural generation, as we are plainly taught, Gen. 5.3. It is there said, that Adam after his fall begot Sheth in his own likeness( that is) corrupted like to himself. For as job speaks Chap. 14.1. Who can bring a clean thing out of filthiness, it is not possible. Hence we are said to be children of wrath by nature, or nativity, even so born, Ephes. 2.3. And most plainly speaks david to this purpose Psalm. 51.5. I was born in iniquity, and in sin hath my mother conceived me; and if we desire further evidence and proof of this, consider we but this one thing, that many times some particular and inward evil quality of the parents is found in the child in his infancy before he can learn it by imitation, and therefore it is conveyed and transmitted from the parent to the child by generation, Note. I say many times, not always, for it pleaseth God sometimes of his goodness to stay the course of a particular evil quality and disposition, that it pass not from the Parent to the child, as he did in the birth of Hezekiah the son of a most wicked Father King Ahaz, and of josiah son of wicked Amon: but original corruption common to the stock, and common to mankind, is ever conveyed from the parents to the child by the propagation of it, is perpetual by natural generation. And this must teach us to take heed of Pride and swelling in regard of birth and parentage, We must take heed of pride and swelling in respect of parentage. men commonly look at the worthiness of their parents, and boast much of the dignity and eminency of their ancestors in respect of their blood, riches, honour, and such like; but if they look as they ought, they should find matter enough to humble them, they shall find that their father was an Amorite, &c. as the Prophet speaks Ezek. 16.3. and that they are in the common condition of all men, polluted in their blood; and though they receive from their parents outward glory and honour, yet withall they receive such an hereditary common corruption and disease, yea it may be, together with that, such particular infection as makes them odious in the sight of God; and if the course of it bee not stayed, it will poison their bodies and souls more and more, till at length both body and soul like a rotten poisoned thing drop down into hell. again, is it so that natural corruption comes by propagation, then let this stir up all parents to labour to estate and entitle their children in something, that may be for the good of their souls Parents must labour to estate their children in something that may bee for the good of their souls that their children descending of them, may be entitled to some thing that may bee for their good. How is that to be done may some say? Answ. Let them labour to bring themselves within the covenant of grace and to become true believing members of Christ, and then though they cannot derive their faith and holinesse unto them, because they beget them not as good men and believers, but as men simply by the power and strength of nature, yet by virtue of the covenant, God will bee good and gracious to their children, Gen. 26. We red many blessings promised to Isaac and why? Vers. 5. Because Abraham his father obeyed the voice of the Lord, and kept his Ordinances and Commandements, his Statutes and laws. Teaching plainly that the holinesse of parents seals up the Lords favour not onely to themselves, but to their children also: this cannot raking and scraping together of wealth do; men use to say, happy is the child whose father goeth to the devill, a wicked saying; it is rather a comfort to children when they can remember their parents, are, or haue been godly and in the favour of God, for he loving the stock will not disregard the branches; they may say as jacob said, Gen. 32.9. Thou hast been, or art, the God of my Father, good and gracious to him, show then mercy to me his seed, according to thy sweet promise. Yea, God is good even to wicked children of good parents. Gen. 36.7. Esau had riches and outward good things. 1. King. 11.32. When the Lord rent the kingdom from Solomon for his sin, yet one Tribe was left for Dauids sake. A notable inducement to make Parents to become godly; and if we desire that God should be good to our children after us, let us labour to bring ourselves within the covenant, and we shall find that an effectual means to move God to mercy towards our children for many generations. Come we to the last words ( through the circumcision of Christ) in these words is expressed the means how the believing Colossians were in Christ circumcised ( viz.) through, or by the circumcision of Christ, in this place wee are not to understand the passive circumcision, that whereby Christ himself was circumcised, but the active, that whereby we in him are circumcised and regenerated by his spirit, and we may note and observe a difference between justification& Regeneration or Sanctification, the Apostle speaking of justification in the Verse before, saith, We haue perfection of righteousness in Christ, in him we are complete, not adding any thing further, that that perfection is wrought in us by Christ: but here speaking of regeneration and sanctification, he saith that in Christ also wee are regenerate, and he expounds his own meaning, how( namely) through the circumcision of Christ, through the working of his spirit in us, whence we see a manifest and plain difference between justification, and sanctification. There is a manifest difference between justification and sanctification. The Papists confounded these two, in teaching justification by holinesse inherent: and I note this to teach us to take heed of so confounding of them; and know we that justification is by righteousness inherent in Christ apprehended by faith, and regeneration and sanctification is wrought in us by the spirit of Christ in this life, We must take heed we confounded them not. but in part, and shall bee made perfect in the life to come. VER. 12. In that ye are butted 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 verse the Apostle meets with a secret exception that might bee made against his speech in the former verse, on this manner; some might say, though outward circumcision, the cutting away of the fore-skin of the flesh be not now needful for the believing Colossians, that being proper to the time of the old Testament, yet they haue need of an outward sign and sacrament, signifying and sealing up unto them their inward and spiritual circumcision: this exception the Apostle prevents in this verse, showing that the Colossians had an outward sign and seal of their inward circumcision( namely) baptism which by Christ his institution succeeded circumcision,& that in stead of being circumcised, they were baptized, and so had the outward sign with the thing signified. Now the Apostle doth not rest in expressing the outward sign of baptism, but by way of further explication and declaration of the inward circumcision, and abolishing of the corruption of the believing Colossians, he sets it out, together with the inward things signified by baptism, and whereof through baptism they were made partakers, as, First that, through baptism was signified and sealed up unto them, and they made partakers of the burial of Christ. In that ye are butted with him through baptism,& Secondly that though baptism was signified and sealed up unto them, and they made partakers of Christ his resurrection in these words: In whom ye are olso raised up together. And then followeth the inward means by which their outward baptism was effectual to make them partakers of Christ his burial and resurrection,( namely) faith through the faith. Which faith is further described by the efficient cause of it that is the cause working faith in the heart( namely) the power of God, through the faith of the operation of God. And that power and operation of God is further specified to bee the same that raised up Christ from the dead in the last words, which raised him up from the dead. Come wee to the particular examination of the words as they are laid down by the Apostle, and first of these words. In that ye are butted with him through baptism; for the understanding of these words, two questions are to be answered. Interpretation. First, what it is to bee butted with Christ. Secondly, how through baptism wee are butted with him. answer to the 1. For the First, to bee butted with Christ, is to haue fellowship and communion with Christ in his burial, to partake with Christ; both in the merit of his burial, whereby he hath changed the nature of the grave, and taken away the horror of it, and turned it from an house of perdition, to a place of sweet repose, and to partake with Christ in the power of his burial to bury sin and natural corruption in vs. answer to the 2. For the second question I answer, that wee are butted with Christ through baptism two ways. First in sign and Sacrament onely, for the dipping of the party baptized in the water, and abiding under the water for a time, doth represent and seal unto us the burial of Christ, and his abiding in the grave, and of this all are partakers sacramentally. Secondly, wee are butted with Christ through baptism, not onely in sign and sacrament, but in dead, and truth, when by the working of his spirit wee are baptized into Christ,& really engrafted into him; for being really and truly made one with Christ, wee are made partakers of the merit and power of his death, burial and resurrection, and all his benefits, as the Apostle plainly teacheth, Rom. 6.34.5.6. Know ye not that all wee which haue been baptized into Iesus Christ, haue been baptized into his death? Wee are butted then with him by baptism into his death; that like as Christ was raised up from the dead by the glory of the father, so wee also should walk in newness of life. For if wee be grafted with him to the similitude of his death, even so shall wee bee to the similitude of his resurrection, knowing this that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, &c. where he shows that such as are baptized not onely in sign and sacrament, but truly baptized into Christ, are baptized into his death, burial and resurrection, and so are partakers of the merit and power of his death, burial and resurrection, by the answer to these two questions, wee may come to conceive the meaning of the Apostle in these words to be this, as if he had said, in that ye through baptism being truly engrafted into Christ, and made one with him, are partakers of the merit and power of his death and burial,( for his burial presupposeth his death and the Apostle is so to bee understood) to kill and bury sin and natural corruption in you. Now these words being thus understood, the words following are after the same manner to bee expounded, onely reading for( in whom) in which with reference to baptism, as the original will bear it, and it is more agreeable to the context. In which baptism, and the words so red, the meaning of them is plain by the former exposition, as if the Apostle had said, in which baptism you being truly engrafted into Christ, are partakers of the merit and power of Christ his resurrection, and by that power are raised up to newness of life. Now here observe that the Apostle by way of prevention of an objection, baptism succeeds in the room of circumcision by the institution of Christ. makes known that the Colossians had an outward sign and seal of their inward and spiritual circumcision( namely) baptism, that in stead of being circumcised they were baptized. Hence briefly note we that baptism succeeds in the room of circumcision, and that circumcision being now abolished, baptism is put in place of it by the institution of Christ, and hence wee may haue one ground and warrant to prove the baptism of infants, that the baptism of infants is lawful and warrantable by the word of God, for circumcision being administered to infants in time of the old● Testament, there is no reason why baptism succeeding it should not bee administered to them in time of the gospel, unless wee say that the condition of the infants of Christians in time of the new Testament, is worse then of the children of the Iewes, in time of the old; and that by the coming of Christ, the grace of God is more obscure,& not so ample& large, or less testified to us then it was to them which lived under the law, which to say were to cast reproach and contumely on Iesus Christ, and far be that ftom vs. For concluding the next point wee are to mark that the Apostle speaks here in the time present; ye are butted with him, &c. Hence we may take up this conclusion. That baptism hath use after the administration of it, even throughout the whole life in such as are truly baptized, baptism is effectual throughout the whole life in such as are truly baptized. it is effectual to the taking away of sin in all times of life, it seals up the washing away of all sins in all times of life, past, present, and to come. Hence it is that the Apostle Peter, 1. Epist. 3.21. speaking of those who were before baptized, saith baptism which now saveth us and our saviour Christ himself extends baptism in the force and efficacy of it, as well to the time to come as to the time past, Mar. 16.16. he that shall beleeue and be baptized shall be saved, the reasons of this. That baptism is effectual to the taking away of sin in all times of life are these two. 1 The foundation or substance of baptism is the covenant of grace; for in baptism God promiseth and covenanteth with the baptized such as are inwardly baptized to be their God, and this covenant is eternal, Isai 54.10. the mountaines shall remove, and the hills shall fall down, but my mercy shall not depart from thee, neither shall the covenant of my peace fall away saith the Lord, that hath compassion on thee. Ierem. 32.40. I will make saith the Lord an everlasting covenant with them, that I will never turn away from them to do them good, but I will put my fear in their harts, that they shall not depart from me, therefore the force and efficacy of baptism is not limited to any time, but is of force so long as the covenant is of force. Secondly, baptism is the sacrament of incision of engrafting into Christ, sealing up our setting into Christ, which is onely once never after to bee done again, and therefore the force of it continueth in all times: for if it did not, then we should haue another engrafting into Christ, and an other seal on the same, but because wee are once engrafted into Christ, and after nourished in him, therfore we are once onely baptized, and many times receive the sacrament of the Supper, and that plainly proves, that the force of baptism is extended to the whole life of man, to seal up the taking away of all sins, both original& actual, in regard of the guilt and punishment of them. This for the use of it may discover the error of the Papists, who teach that baptism takes away all sins that go before it, but sins committed after, are not thereby taken away, but must be taken away by theit devised sacrament of penance, Confutation of the popish sacrament of penance. a doctrine directly opposite to that which I haue now delivered and proved, and such a devise as destroys the true use and nature of baptism, yea such as is full of much discomfort we are to renounce it. For a second use consider we the comfort of the truth delivered, it is full of sweet comfort to all such as are inwardly baptized Comfort to all that find themselves inwardli baptized. ( namely) such as are careful to perform that part of the covenant made between God and them, that belongs to them( that is) to repent of their sins, and to beleeue in Christ, to them it is full of heavenly comfort. For why? is baptism effectual to seal up the washing away of all sins in all times of life? then in all times of trouble and distress: especially in time of trouble and affliction of mind and conscience haue recourse and go with speed to thy baptism, there thou shalt find comfort, thou shalt find that God hath therein sealed up unto thee his love and favour, and his everlasting covenant of grace, and hath promised to bee thy God for ever, and he will not fail of his promise. Men use often to look on deeds and wills, and such like writings, that they may be resolved in matters of doubt: look then often on the Will of thy heavenly Father, sealed and delivered to thee in thy baptism, and thou shalt bee better resolved in the midst of thy greatest doubts; thou shalt there find that thou being once entred into covenant with God, no evil in thee can drive God from his promise, but that he will surely perform it, and be thy God for ever, even good and gracious unto thee, in the forgiveness of all thy sins, yea, that in thy baptism was sealed up unto thee the pardon of all thy sins, even of that sin that happily now troubleth thy mind and conscience, and that is a matter of singular comfort, and often to be thought on by all such as are truly baptized, and let none but such take hold of this comfort, to them onely it belongs, from these words of the Apostle we are farther taught. Such as are truly and inwardly baptized are partakers of the merit and power of Christ his death, burial and resurrection. That as many as are truly and inwardly baptized, are by baptism made partakers of the merit, and power of Christ his death, burial and resurrection, the Apostle saith; through Baptism they were butted with Christ, &c. and further proof of this we heard before out of Rom: 6.3.4.5.6. &c. together with the ground of it( namely) our union with Christ that we being made one with Christ, haue communion and fellowship with him in his death, burial and resurrection, and hereby first we may see the wickedness of that Popish distinction, Confutation of a Popish distinction. that baptism is for remission of sinne●, life and sanctification; but confirmation by laying on the hands of the Bishop, which they hold also to be a sacrament, is for strength to fight against spiritual enemies, as though there were any sanctification, without strength to fight against spiritual enemies, and as though when wee haue comfort from baptism against terrors and temptations, wee are not strengthened and encouraged to fight against them, it is a most absurd and foolish distinction, I leave them, and for the use of this doctrine to ourselves. Is it so that such as are inwardly baptized, are by their baptism, trial, whether wee bee inwardly baptized or no. made partakers of the merit and power of Christ his death, burial and resurrection; then let us hereby examine ourselves, if wee find ourselves dead and butted with Christ, wee are inwardly baptized, but if it bee otherwise, wee are not; and that we may know when wee are dead and butted with Christ, remember wee the condition of such as are dead and butted, they neither see nor hear, they haue no sense nor feeling of any thing; How wee may know that we are dead and butted wlth Christ. if it bee thus with us in respect of sin, when the divell, and our own corruption do 'allure us to sin; if we bee not moved to it, but are as men dead in regard of it; wee are then through baptism dead and butted with Christ: but if when wee are moved to sin, wee haue hearts ready to yield unto it: for example, when wee are tickled, with the lust of uncleanness, if our heartes bee ready to consent, and our bodies to execute the same; if when wee are provoked by injury our hearts be presently enflamed with anger, our tongues ready to shoot out bitter words; we are not yet through baptism partakers of the power of Christ his death and burial, and consequently we can haue no comfort by our baptism,& let us know it for a truth, that without inward baptism wee haue no part in Christ, outward baptism without the inward is but the mark of a fool that makes a vow, and afterwards breaks it, as saith the Preacher, Eccles. 5.3. Let me now add one thing to this point, by way of further use and application of it( namely) this, it being so that as many as are truly baptized, are by baptism made partakers of the merit and power of Christ his death, burial and resurrection, and wee are hereby to examine ourselves, let us further know that wee are often to examine ourselves vpon every occasion, wee are to look to our baptism, to see whether we through baptism, be dead, butted, and raised up with Christ, or no, and especially then, when the sacrament of baptism is administered in our sight; We are often to try whether wee bee inwardly baptized or no, and essentially when the sacrament of baptism is administered in our sight. the administration of that Sacrament must be a visible Sermon to put us in mind of this duty, even then are wee to enter into our own hearts, and to examine ourselves, it is therefore a great fault in such as depart and go away from the public assembly( having no urgent extraordinary occasion) when the Sacrament of baptism comes to bee administered, as it is a bewitching, and an enchantment of satan to hold such as haue Iesus Christ in lively manner described in their sight, and crucified before them, in the preaching of the word and administration of the sacraments, to hold them from yielding obedience to the truth, reproof of such as depart and go from the assembly when the Sacament of baptism is administered. as the Apostle saith, Gal. 5.1. so doubtless it is a subtlety and slight of the divell, as much as possibly he can to keep men from seing Christ crucified before them. From seeing the death of Christ in lively manner set before them, either in the preaching of the word; or administration of the Sacraments; and to this end he labours to fasten vpon their mindes this conceit, that baptism onely concerns the little children that are to bee baptized, and some few others,& nothing at all belongs to them but that they may depart the congregation at their pleasure, and without question he hath poisoned the minds of many with this pleasing conceit, and it is very needful that this cunning working of satan should be discovered unto us, and wee put in mind of this fault, that we may learn to reform it, and to this end know we. That baptism is a public work of the whole congregation, and every one of us hath a part in that work, in witnessing the work done by the the Minister, in approving the same by one consent of the spirit of grace, by consenting in prayer and thanksgiving, yea the whole body of the congregation ought with knowledge of Gods covenant,& ioy of a member to be added to the church, to address themselves to that work; yea every one of us ought particularly to take profit by it, as oft as wee see it administered, we are to call to mind our own baptism, and see whether the Lord hath been powerful through that to kill, and bury sin in us, and to raise us up to newness of life or no, and to remember the vow every one of us made in baptism, this is our duty, and these excellent uses ought wee to make of that holy Sacrament, whensoever wee see it administered; therefore let no man think it a matter arbitrary and indifferent, that he may either stay or go away at the time of the administration of it: no, no it is our duty to attend it, and it is of excellent and profitable use to every one of us, and it is the subtlety of satan to make us lightly regard it. I pass on to further matter from these words of the Apostle, butted with him through baptism, &c. there is yet offered one thing more to be considered of us,& that of excellent use. Hence we are further taught, that such as are engrafted into Christ through baptism, are so nearly conjoined with him, as that they are dead and butted with him, and raised up together with him; yea, what Christ did as mediator, they did with him as the members of his body; Such as are engrafted into Christ through baptism, are so nearly conjoined with him, as that the things done by Christ as Mediator, they did with him as the members of his body. Hence it is that the Apostle, 1. Corinthians 12.12.( which is worthy to bee observed of us) gives the name of Christ to all true believers in Christ, he stiles them jointly together being one mystical body by the name and title of Christ, so is Christ( that is) the Church of Christ; and he gives the reason of it in the verse following, because by one spirit they are all baptized into one body, whether Iewes or Grecians, bond or free, and haue been all made to drink into one spirit, and they are made one body, under one and the same head Christ Iesus; and hence it is that the Apostle, Gal. 2.19. saith he was crucified with Christ, and in the third Chapter of this Epistle, Verse 1. If ye then bee risen with Christ, seek those things which are above, as if he had said, if ye bee made one with Christ, and as members of Christ be risen up with him, seek those things which are above, where Christ fitteth at the right hand of God: by all which places& many others that might be brought it is very clear, that so near is the union and coniunction of Christ and his true members engrafted into him through baptism, that what Christ did as mediator, they did with him, when he died they died with him, when he was butted they were butted with him, when he rose again from death to life, they were raised with him. First, this may serve as a ground of excellent comfort to all such as are truly engrafted into Chtist by baptism, Comfort to all such ar are truly engrafted into Christ by baptism. for why? consider it, is it so that when Christ died, they that are engrafted into him died with him, when he was butted, they were butted with him, when he rose again, they were raised with him? what then shall disappoint them, what then shall deprive them, of the fruit, the benefit, and the comfort of Christ his death, burial, and resurrection; surely, not all the power of hell is able to do it; Let the Papists say what they will, that justifying faith by which wee hold the merit of Christ his obedience, active and passive, may be utterly lost, which they are never able to prove, yet they will never be so shameless as to say wee can bee frustrated and disappointed of the fruit, benefit and comfort of that which wee haue already done together with Christ, can a member of Christ die with Christ, be butted with him, and raised up with him, and find no benefit nor comfort by Christ his death, burial and resurrection, he dying, being butted, and raised up for the good and comfort of his members; it is not possible, as many as are truly engrafted into Christ, died with Christ when he died, were butted with Christ when he was butted, and were raised with Christ when he was raised, and therefore cannot bee disappointed of the benefit of his death, burial, and resurrection, but shall be sure to find the comfort in those deeds of Christ, both in life and death; yea we being once set into Christ, and made one with Christ, our hope of heaven is so sure and certain that we are said now to sit with him in heaven already, they are the very words of the Apostle Ephes. 2.6. and that is a ground of sweet comfort for all such as find themselves engrafted into Christ through baptism. again it being so, that so near is the union between Christ& his members, that when Christ died they died with him, when he was butted they were butted with him, when he rose from the dead they were raised with him. If ever we look for comfort by Christ, here must be the ground of it that we are dead& butted,& raised with Christ; If ever wee look for comfort by Christ the ground of it must be this that we are dead, and butted, and raised up with Christ. for al our comfort is from our union with Christ, and as many as are truly united with him are dead, butted, and raised up with him, and therefore if ever we look for comfort by him, we must find ourselves dead, butted, and raised up with him: through the subtlety of Satan many deceive themselves, they think it sufficient if they can say, Christ died for them, and they are persuaded Christ shed his blood for them, though they never find themselves crucified, dead, butted and raised up with Christ. But we must know that this is not sufficient, this is not to build our comfort on a sure ground; no will some say, is not the merit of Christ his Death, a sure ground to build vpon. I answer, yes, for those to whom it appertains, and they are onely Christ his members, who were crucified with him: and if we would find and bee assured of true comfort in Christ, we must not rest in the fruit and merit of his death, but wee must go a step further and find ourselves crucified and dead with him. If you ask how a man shall know this: the Apostle hath taught us, Rom. 6.6.7. When the old man( that is) our natural corruption is crucified with Christ; as a malefactor executed ceaseth from theft murder, and the like, so certainly, if thou bee crucified with Christ, thou shalt find thyself to cease from thy old sins. And let this be ever the ground of thy comfort in Christ, that thou art crucified with Christ: even a wicked reprobate may fancy to himself that the merit of Christ his death belongs to him, but can never go thus far to find himself dead and butted with Christ: if then wee would go beyond a reprobate, one that is damned in hell. Let us not content ourselves with a bare notion that Christ died for us, but let us labour to find ourselves dead, butted, and raised up with Christ: and that onely will assure us, that wee through baptism are engrafted into Christ, and made one with him, and that all the strength of Hell shall never be able to make a division between Christ and us, and that will bee unto us a sure ground of lasting comfort: it followeth,( through the faith of the operation of God) in these words the Apostle sets down, as wee haue shewed, the inward means by which outward baptism was effectual to the Colossians, and they made partakers of Christ his burial and resurrection,( namely) faith, and that is described by the efficient cause of it,( namely) the actual working of the power of God. For the power of God is two fold; Interpretation. absolute, by which he is able to do more then he will; and actuall● equal to his will, and that power we are here to understand, and the meaning of the words is briefly this, through faith wrought in you by the actual power of God. observe we hence in the last place, that baptism is effectual to seal up the grace of God, touching washing away of sins and regeneration onely in such as beleeue it is not the outward act of baptism that doth confer and give grace without faith. The Apostle saith plainly, baptism is effectual to seal up Gods grace onely in such as beleeue. ye are butted with Christ through baptism, and that through Faith. Yea, the proposition is general, that the Sacraments without faith do not actually confer grace Ephes. 5.26. The Apostle saith, that Christ sanctifieth his Church by the washing of water, and he there stays not, but adds further through the word,( that is) through the word of promise believed: for indeed, the word itself is not as a physical or natural instrument containing grace, but doth onely signify the good will of God to his chosen, and being mixed with faith is profitable, and it is the power of God to salvation onely to them that beleeue, Rom. 1.16. Therefore the Sacraments which are but the word of God made visible, do not give grace by the outward act, but through faith in those that rightly receive them, they are effectual to signify and seal up the grace of God. use. First, this may discover unto us the error of the Papists, discovery of the error of the Papists touching the force and effect of the Sacraments. who teach that the Sacraments of the new Testastament confer grace, ex opere operato, yea, they say that the Sacrament of baptism doth itself wash away sins by force and virtue of the work and word done, and said in the Sacrament; and for this they allege Act. 22.16. Arise and be baptized, and wash away thy sins in calling on the name of the Lord. Which text if it bee well observed makes directly against them; for to the Sacrament of baptism is here joined calling on the name of the Lord, which is a fruit of faith, and whereunto salvation is promised, Rom. 10.13. It is therefore a mere device of their own, that baptism or the Supper of the Lord do confer and give grace by the very work done: wee are to renounce it as an untruth and Popish error. And for the use of the point to ourselves, is it so that the Sacraments do not actually give grace, we must then look when we partake of the Sacraments, that wee bring faith with us, When wee come to partake of the Sacrament. we must look that we bring faith with vs. the Sacrament do not work faith, but seal it up where it is wrought, and if faith be not all ready in us, they seal up nothing but iudgement unto us; yea, wee must mix the hearing of the word and prayer with faith, or else our hearing will bee unprofitable, and our prayers but lip-labour and abominable, and hence it is that men find no comfort in the promise of the gospel in time of trouble, and hence also is it that men by the threatenings of Gods Law are more hardened and the word becomes a savour of death to their deep condemnation; labour we therefore to beleeue and to mix the word and Sacraments with faith, or else the Sacrament shall be a seal of thy damnation, and the word preached and heard by thee shall aggravate thy iudgement. These words ( though the faith of the operation of God) understood as before they were expounded, do further afford unto us this point of instruction. That true faith by which wee are united to Christ, and made one with him, and haue fellowship with him in his death, burial, and resurrection is the effect of the mighty working power of God; True faith in christ is not in us by nature, nor begotten by any power or strength of ours, but is onely wrought in us by the powerful and almighty hand of God. True faith by which we are knit unto Christ& haue fellowship with him is wrought in us by the powerful hand of God. Therefore the Apostle here calls it the faith of the operation of God, or the faith of Gods power; true faith is not onely the mere free gift of God, Phil. 1.29. to you it is given for Christ, that not onely ye should beleeue in him, but also suffer for his sake, as all other graces are; but it is so wonderful and so supernatural a gift and grace of God as it is wrought by the exceeding greatness of his power, by the working of his almighty power: as the Apostle saith, Ephes. 1.19. That ye may know what is the exceeding greatness of his power towards us, which beleeue according to the working of his mighty power, and the reason of it, that faith in Christ is so wonderful and so supernatural a gift is this Because it is not onely above nature corrupted, but even above nature created, it was not in the pure nature in time of mans innocency before the fall, because then there was no need of it, other gifts and graces were and so other gifts and graces are now onely renewed in those that are effectually called by the working of Gods spirit, they were before in nature created, but saith in Christ was not so; true faith in Christ is first wrought in such as are in their corrupt state and condition, and therefore is a most wonderful, heavenly and supernatural work of the mighty power of God. Let us then from hence bee admonished to take heed we deceive not ourselves; let no man fancy to himself that faith is in his own power, that he can at his own time and pleasure beleeue in Iesus Christ, They deceive themselves who think they can at their own time and pleasure beleeue in Christ. herein the devill doth delude many thousands of poor souls in the world; he persuades them that either already they beleeue and haue faith, and that easily conceived without feeling of any working of the mighty power of God, yea, some are so besotted and blinded by the subtlety of Satan, that they think they haue believed in Christ ever since they were born, and never doubted of Gods mercy; or else if this slight be discovered and be two palpable and their eyes be opened to see it, then he persuades with them, that though now they beleeue not, yet they may hereafter when they will, and that it is an easy matter to beleeue in Christ, and in their own power to beleeue when they list; yea, that they may take hold of the mercy of God, and merit of Christ, at the very last hour of their life, and with this pleasing conceit he deceives many and draws many a poor soul down to perdition: let us therefore learn this truth, that true faith in Christ is a wonderful work of Gods power, and make use of it to oppose it against the subtle and cunning slight of Satan, going about to persuade to the contrary, and that we may be yet further resolved and settled in this truth, and armed against the subtlety of Satan in this respect, consider wee but this one thing, that if true faith in Christ were in a mans own power, then certainly never any of them whose hearts are pressed down with the burden of sin, and the anger of God for the same would despair, but would take hold of Gods mercy. Now lamentable experience sheweth the contrary that at such time as some are brought to a sight of their sinn●s& a thorough sense and feeling of Gods anger against them for the same, they cannot then beleeue in Christ, nor take hold of Gods mercy by any means, it is the property of the cursed nature of man at such a time, Note. as that to blaspheme God, and to despair of Gods mercy; and therefore it is not in mans power to beleeue when he list. look on the example of Iudas, did not he, when he saw the greatness of his sin, and Gods hand was heavy vpon him, did not he in a hellish horror of conscience and fearful desperation lay hands vpon himself: if faith had been in his own power would he haue done so? certainly he would not, let then all such as now in the security of their hearts( neither seeing, nor feeling the weight of their sins) think that faith is in their own power, and that they may beleeue in Christ when they will: consider it, that when Gods hand shall be heavy vpon them,& the Lord shal let them see the greatness of their sins, that happily then they may seek for faith and never find it; yea, it may be that if then one would give them ten thousand worlds, they shall not be able to find any comfort in Christ; let them think vpon it, and learn to know that true faith in Christ, is not in a mans own power, but it is onely the work of Gods mighty power, and never rest till they find that the Lords hand hath wrought vpon them, and in them the wonderful supernatural work of faith, and that we be not deceived in this point of so great weight and consequence, our salvation depending vpon it; ( for without true faith in Christ there is no hope of salvation) let us never rest till we find such a faith wrought in us, as is able even to break thorough the sense and feeling of our own sins, and Gods anger, and to take hold on Gods mercy, and the merit of Christ for our comfort, and then wee may bee sure that faith is wrought in us by the mighty and powerful work of Gods spirit. again, is it so, that true faith in Christ is the work of the mighty power of God, then let all such as find it truly wrought in them, Comfort for all such as find true faith truly wrought in them. herein comfort themselves; for certainly faith being wrought by the power of God, the same power shall ever preserve it from failing, and being utterly lost what power shall be able to vanquish and overmaster the power of God, not all the power of heaven, earth, or hell, can bee able to do it, and hence it is, that true faith never utterly faileth; this comes to pass through the power of God, which in all true members of Christ, is a continued power, working strength and stability in them, and never wholly interrupted, Note. it is not any virtue or excellency in faith itself that makes it of never failing continuance; it is changeable in itself, and nothing in itself is unchangeable but God: but it is the power of God ever working in some measure in the members of Christ, that makes faith not to fail; hence it is, that the Apostle 1. Peter 1.5. saith, that wee being begotten to a lively hope by the resurrection of Iesus Christ from the dead, &c. are kept by faith unto salvation: but how? by any power in faith itself. No, but by the power of God. The words are very significant, we are kept or guarded( for so the original word signifieth) as with a strong garrison, true faith wrought in us by the power of God, is fenced and fortified by the same power of God against all hostility, so as no enemy of our salvation can break in vpon it to overcome it, it may be much weakened and lessened in the measure, and the Lord may suffer it to bee eclipsed and overshadowed with some grievous temptation; but his power that hath begotten it, will never suffer it utterly to fail: no, the mighty power of God being the efficient working cause of faith, gives assurance to true believers that no adversary power whatsoever can ever prevail against their faith, though the Lord do sometimes afflict them grievously; yet I may bee bold to say, that the stroke of his own hand cannot prevail against their faith, because he will not; for his working power is onely equal to his will, it goes not beyond it. Hence it was that job said 13. Chap. 15. vers. Though the Lord should kill him, yet he would beleeue in him; doubtless not boasting of any strength in himself▪ but being assured that his faith should ever bee supported by the mighty power of God, and not by any stroke of Gods hand: no, not by the greatest of all, death itself; be utterly quelled and extinguished: and vpon this ground may all such as haue true faith wrought in them, build their assurance that their faith shall never fail, nor be utterly lost, because it is wrought by the mighty power of God, and by the same power it shall ever be preserved. And let all such as find true faith in Christ truly wrought in them, herein comfort themselves. Come wee to the last words of this verse, wherein this working power of God is specified to be the same that raised up Christ from the dead, for that is the meaning of the Apostle in these words, Interpretation. ( which raised him from the dead) as if he had said who by that working power of his raised up Christ from the dead, the words are clear, and need no further exposition; onely lest wee stumble at some places of Scripture which seem not to agree with this, that God raised up Christ from the dead, in that it is said, Christ raised up himself, John 10.18. No man taketh my life from me, but I lay it down of myself. I haue power to lay it down, and haue power to take it again. Know we that the word ( God) in this place is to be taken essentially, not personally, For the whole Trinity, and not for the first person God the Father, and the external works of the Trnity are undivided. God the Father raised up Christ, Christ as God raised up himself, And God the holy Ghost raised him up: And so there is good agreement of this place and other places of Scripture. Now first, we are to mark that the Apostle specifying the power of God by the effect of it, he makes choice of this effect rather then any other, the raising of Christ from the dead; he saith not through the faith of the operation of God which created the world, but through the faith of the operation of God which raised Christ from the dead; hence we may gather this conclusion. That the all-sufficient mighty power of God was wonderfully declared in raising Christ from the deade. The all-sufficient& mighty power of God appeared in raising up Christ from the dead. In the resurrection of Christ did appear the exceeding greatness of Gods power, the Apostle doth plainly avouch it, Ephes. 1.20. What is the exceeding greatness of his mighty power towards us which he wrought in Christ, when he raised him from the dead. Rom. 1.4. The Apostle saith, Christ was declared mightily to bee the son of God, touching the spirit of sanctification by the resurrection from the dead. Now the reason of it, that Gods power was so exceedingly declared in raising Christ from the dead is this, because the humiliation of Christ by death was exceeding great: never any was, nor could bee so compassed about with the bounds or sorrows of death, as they are called, Act. 2.24. as he was for a time. Therefore in the losing of those bounds there must needs appear the greatest power that ever was, for the strongest bonds require the mightiest power to loose them. Now the Lord hath made it known that in raising up Christ from the dead, he declared his mighty power that we should make use of it:& surely we are thus to take profit by it when we are in the greatest distress, either of body or mind, When we are in the greatest distress of body or mind we are to consider if the mighty power of God in raising up Christ from the dead as a special means to strengthen vs. wee are then to look at the power of the Lord in raising up Christ from the dead; and to consider that the Lord thus shewed forth his power in losing the bonds of death, when it seemed all hope was gone, and when death seemed to triumph over Christ, and that will raise up our fainting hearts and fill them with comfort in our greatest extremities; for indeed though the Lords power support us in time of some great distress, otherwise we should utterly faint and fall flat under it, yet at such a time as that we are not able, through our infirmity and weakness, clearly to see and perceive that working power of the Lord, we are therefore to lift up our eyes and to look at the mighty power of the Lord appearing manifestly in raising up Christ from the dead, and setting him at his right hand in heaven, and that will be a means to confirm and strengthen us in our hope and dependence on God at all times: wee know that if a sick man can call to mind any one that was handled as he now is, and yet recovering his health, it comforts him much; in like manner if wee in time of trouble and distress can but remember the example of some mere man on whom the Lord hath shewed his mercy and power in his deliverance, be it job or any other, Iam. 5.11. the Apostle saith, Ye haue heard of the patience of job, and haue known what end the Lord made, it is a notable means to comfort, and to strengthen our hope, much more will it comfort us if wee set before us the mighty power of the Lord in raising Christ from the dead: and therefore let us ever in time of great distress, look at the greatness of Gods power manifested in Christ, and that will comfort vs. Gods power manifested in raising Christ from the dead gives us assurance that wee shall not bee left in grave. Yea, we are thus to consider of the mighty power of the Lord in raising Christ from the dead, that he being raised who was bound with such strong bonds of death: surely we shall not be left in grave, the Lord raised Christ when he was dead and laid in the grave; therefore an easy matter is it for him, when wee are dead and and laid in our g●aues to raise us, if he raised him with his whole hand, he can and will raise us with his little finger which is an excellent comfort to be thought on by all true believers. observe further, that the Apostle saith, Not raised from the grave, but from the dead; whence it is clear, that Christ descended into the state of the dead: Christ descended into the state of the dead. he was among the dead, that as the Apostle saith, Rom. 14.9. he might be Lord both of the dead, and of the quick: and the comfort of this is delivered in the verse before. Rom. 14.8. That whether wee live, we live unto the Lord, or whether we die, we die unto the Lord, whether wee live therefore or die, wee are the Lords. True believers whether they live or die, are still the Lords. As many as truly beleeue in Christ, though they be dead, yet still they are the Lords; yea their dead bodies are still within the covenant and still conjoined to Christ, which is a sweet comfort unto them. VER. 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. This verse as it hath relation to the general drift of the Apostle in this Chapter, it contains an other argument to prove all sufficiency of salvation to bee found in Christ, and nothing out of him to be needful, the argument is this, You believing Colossians are quickened together with Christ, having in him free remission of all your sins, therefore he is most sufficient to salvation, you need not either circumcision or any thing else out of him. That is, the respect of this verse, to the general purpose of the Apostle. Now more specially it contains a further explication and declaration of their raising up together with Christ, spoken of in the Verse before, and that in regard of the power of Christ his resurrection in them; the Apostle therein in this Verse sets down their raising up with Christ in another phrase and form of speech, that they were partakers of the power of Christ his rising, to the quickening of them, that the Lord had quickened them together with Christ, and this their quickening is further amplified and set before them by their state and condition, in which they were before that quickening, by their state in which they were by nature; that they were deade, and the Apostle doth further explain himself, what manner of death he meant( namely) not a corporal, but a spiritual death, even a death in sin, and the uncircumcision of their flesh. And ye which were dead in sins, and in the uncircumcision of the flesh, &c. Then follows in the last words, the ground of their quickening( namely) the free remission of their sins, forgiving you all your trespasses. Come wee to the words as they are laid down by the Apostle, and first of these words; And ye which were dead in sins, and in the uncircumcision of your flesh, that wee may rightly conceive these words ( deade in sins) we must know that they are not to bee understood of corporal death, Interpretation. the separation of the soul from the body, and that without repentance( as our saviour saith, John 8.21. ye shall die in your sins, that the Colossians were so dead in their sins, but of spiritual death in sin, and there is a double spiritual death of such as are yet living in respect of sin, a death to sin, whereof the Apostle speaketh, Rom. 6, 2. How shall we that are dead to sin, yet live therein, and a death in sin, and these two are as contrary one to the other, as life& death; For, to bee dead to sin, is to renounce sin, and to bee free from the power of sin, but to be dead in sin, is to live under the power of it, to be so under sin as a dead man, is under death, and so wee are to understand the Apostle in this place. And ye which were under the power and rule of sin. By the word( sins) we are to understand actual and original sin, yet least some should think original sin excepted, the Apostle adds further( uncircumcision of your flesh) that they were dead in the uncircumcision of the flesh( that is) in original sin and corruption: now this the Apostle sets down by way of allusion, to the foreskin of the flesh, and calls it uncircumcision of the flesh, because the uncircumcision of the Gentiles was a sign of their original sin inherent in them, as the circumcision of the Iewes was a sign of the taking away of the same: this then briefly is the sense and meaning of these words, as if the Apostle had said; You that were in the time of your natural state and condition under the power and dominion of sin both actual and original as a dead man is under the pow- of death. Now first, hence it is clear, that men in their natural state are so under the power of sin, as a dead man is under the power of death; Men in their natural all state are so under the power of sin, as a dead man is under the power of death. they are not sick of sin, or wounded by it, or half dead, but stark dead in sin, they haue neither spiritual life, nor the actions nor faculties of that life; and that this is the condition of men in their natural state, it is clear by other forms of speech in Scripture, setting out the state of men before conversion; as that they are called darkness. Ephes. 5.8. not dark or blind, but even darkness itself, giuing us to understand, that they are nothing but darkness: Hence they are called flesh, John 3.6. not fleshly, but flesh itself and the wisdom that is in them, is enmity against God, Rom, 8, 7. not onely an enemy or contrary, but even enmity itself. Hence it is that the Apostle, 1. Cor. 2.14. sets out the natural man, not onely to be voided of actual knowledge of God, and of all good things, but void of all potential knowledge of them, he cannot by any power inherent in himself come to the knowledge of them the natural man( saith he) perceiveth not the things of the Spirit of God; there is his actual want of knowledge touching spiritual things, and least some should say this comes to pass, because he doth neglect or contemn them, he never labours to know them; the Apostle adds further, neither can he know them, let him labour never so much; there is his want of power to know them, the reason followeth, because they are spiritually discerned, a plain evidence and proof, that a man in his natural state is so under sin, as a dead man is under death; sin holds a natural man as fast under the power of it; as death doth a dead man under the power of it, he cannot move his mind to think, his will to like, and affect any thing that is good; he is as a dead man in respect of any thing that is good: the Scripture is both plain& plentiful in the proof of this truth. Confutation of the errors of the Pelagians and of the Papists. First, this confutes Pelagius and his followers, who hold that by the power of nature, men might come to salvation. again this meets with that erroneous opinion of the Papists, who say wee may prepare ourselves to receive grace: this is utterly false, if the doctrine now delivered bee true, which indeed is most true, grounded on the word of God. For what can a dead man do to his own quickening and raising up from the grave? can he turn himself, and make himself fit to bee raised up? wee know it is not possible; take him by the hand, lift him up, yet he cannot stand, unless a soul bee put into him, no more can a natural man move himself towards grace or any good thing, unless he haue spiritual life put into him; No, saith the Papist, he may give his free consent to his own quickening; how can that bee, seeing he is dead; why saith, the Papist, albeit man in sin be dead in the way of grace, yet he lives naturally, and hath free will in natural and civil actions, which will of his being by grace fortified, and as it were lifted up to an higher degree of perfection, can then concutre and work with grace to faith, and all good works necessary to life everlasting. These bee their own words: Now this is a poor and silly shift, for first, they speak not ad idem, or to the purpose though it be granted, that a man lives naturally and hath free will in natural and civil things, doth it thereupon follow, that he hath power by nature to will or give consent to his own conversion; no, by no means it will never follow on that ground. again, whereas they say that the natural will being by grace fortified and lifted up unto an higher degree of perfection, can then concur and work with grace to faith and all good works necessary to life everlasting, who sees not that they speak against themselves, for this proves not that the will of man concurreth by it own natural power, which is the point in question, but the clean contrary, that the will onely by grace is enabled, to will that which is good, and that is the doctrine of our Church, that the will of man in the first act of conversion is merely passive, able to do nothing; but being revived and quickened by the Spirit of God, and of unwilling made willing, it is then able to choose, will, and effect that which is good. Thus wee see how the Papists entangle themselves in their own words, and fall ere they be ware into that which is against their own doctrine, to leave them to vanish in their own speculations, and for the use of this to ourselves. Is it so, that men in their natural state are even dead in sin, Such as be in their natural state haue no cause to bee proud and to be lift up with an high conceit of themselves what cause then haue natural men or women such as haue no testimony of true conversion, but can witness if they deal truly with themselves that they never felt any true change in themselves, but still are the same that they haue been heretofore. What cause I say haue they that are in that state, to swell in pride, and to be lift up with an high conceit of themselves, admit they haue excellent natural parts of body and mind, as wit, capacity, iudgement, strength, beauty, and they haue riches, honours, or other outward good things, yet surely they may hence see that, if they bee in their natural condition, they are as a dead corps that is trimmed& stuck with so many goodly flowers: yea the consideration of their natural condition may give them just cause in stead of bearing their heads aloft, and looking big, to droop, and to hang down their heads; yea to shed riuers of tears, in bewailing their misery; for all their excellent ornaments and abilities are stained and defiled by their own filthiness as the Apostle saith, Tit. 1.15. to those that are defiled and vnbelieuing is nothing pure, even their mindes and consciences are defiled; yea which is a further degree of misery, their good actions, such as are good in their kind, and commanded of God, by them are defiled, they are to them but as a stinking savour that comes from a filthy dead carrion; if this were well considered it would pull down the pride and bullocks feathers of many, and stir them up to use all good means to hasten out of this miserable condition. And let me not pass by one further use of this point. discovery of the cause why the word preached is nothing profitable to some. It being so, that men in their natural state are under sin as a dead man is under death, no marvell then though many that are present in the congregation, when the word is preached, haue no ears to hear it with profit; sound a trumpet in a dead mans ear, and he hears it not, so is it with natural men, they are as dead men, and let the Preacher cry out and lift up his voice like a trumpet, Esay 58. they are no more moved by the word, either by the comforts or threats of it, then the dead bodies that lie in the graues under their feet, unless it please God to put life into them, and let as many as haue ears to hear with profit and comfort, bless God for the same, and give him the glory of that great mercy. The next thing we are to mark in these words is this. The Apostle speaking in the time past( ye which were dead in sins, &c.) signifying that the Colossians had been so, but now were not. Hence wee may gather this conclusion. That the chosen of God such as belong to Gods election, before their conversion are in the same estate with the wicked reprobate, Gods chosen before their conversion are in the same state with the reprobate in regard of bondage under sin. not in regard of election and Gods purpose, for so there is a difference between them and the wicked even before their calling, they are then beloved of God, as such as are only known to him to be in the number of his chosen, and afterwards to bee called, but before conversion in regard of bondage under sin, they are in the same estate with the wicked, they haue no more power to think, will or affect any good thing than the wicked. Eph. 2.1.2.3. the Apostle describing them in their natural condition, in the end of the third verse saith, and were by nature the children of wrath, as well as others. 1. Cor. 6.11. such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, and by the spirit of our God. The reason of this truth is plain, namely this; Because all both elect and reprobate are born in the same estate, the elect haue no privilege above the reprobate in regard of birth, but are conceived and born in sins as well as they, therefore till it please God to call and convert them, they are in respect of sin, in the same state; therefore hence we learn the benefit and comfort of effectual calling, that your calling out of your natural condition, is a great mercy of God, Our calling out of our natural condition is aspeciall mercy of God. before that wee lye wallowing in sin, and pleasing ourselves in a course of sin; yea, wee haue no mind to any thing that is good; we are in the same state with the wicked& such as shall be damned; this then is a sweet meditation, when wee can truly call to mind, that we were sometimes in the same state with the wicked, but now are not; yea, this is more comfortable then to think on election or redemption by Christ; for this gives us assurance of our election and redemption, 2. Pet. 1.10. give diligence to make your calling and election sure: for if ye do these things; ye shall never fall; the fore it is most sweet and comfortable when we can truly say, wee were sometimes thus or thus given over to sin; but now are not, and especially when wee can truly say, so in respect of our best pleasing sin, that wee were sometimes held under the power and tyranny of that sin, but now are not, though strength and ability bee not wanting for the practise of it, yet now wee haue no pleasure in it, wee strive against it, and wee avoid occasions leading unto it; if wee bee able to say thus, that is a comfortable thing indeed. again, for a second use, is it so that the chosen of God before their conversion and effectual calling are in the same state with the reprobate in regard of bondage under sin, then let all such as are effectually called be thankful to God for so great a mercy, All that are effectually called are to b● thankful to God for that great mercy. in pulling them with his mighty hand out of that miserable condition, and to this end, let them often call to mind their former condition, and that will stir them up to thankfulness, no doubt this is one cause, why the Lord will haue a remnant of original corruption to remain in the most regenerate during the time of this life, Note. that the sense of that with grief, and desire to bee loosed from it, may put them in remembrance in what state they were before they got life in Iesus Christ; let us therefore by this Monitor, that is lodged with us, be put in mind of our duty: let us often call to mind our former miserable bondage under sin, then the life wee haue gotten in Christ, will bee sweeter, and wee shall bee stirred up to bee more thankful to GOD for the same. The next thing to bee considered, is the phrase and form of speech here used by the Apostle, setting out the original corruption of the Colossians; he calls it uncircumcision of the flesh, alluding to the foreskin of the flesh, from this form of speech: occasion is given to speak of the extent and spreading of original corruption, that it is as a skin spread over the heart, and over all the powers of the soul; but of that wee haue already spoken, verse 11. onely that I will observe from this phrase shalbe this; In that the Apostle calls original corruption uncircumcision of the flesh, which was but a sign of it, wee may see it is no strange and unusual thing in the Scripture to put down the name of the sign for the thing signified by it; It is no strange thing in scripture to put down the name of the sign for the thing signified by it. this manner of speaking is very frequent in the word of God; wee find circumcision ca●led the covenant, Ge. 17.14. which was but the sign of the covenant, and the paschal lamb the Passeouer. Exod. 12.11. which was but a sign of it; and so the bread and wine in the sacrament of the Lords Supper, are said to be the body and blood of Christ, which are but visible signs of his body and blood, and the reason of this is, because together with the outward signs, the things signified are truly offered, there is a sacramental union between the sign and the thing signified, together with the sign, doth God truly offer the thing signified, wee must therefore take heed we abuse not the outward signs of the sacraments: the abuse of them reacheth to the thing signified by them, We must take heed wee abuse not the outward signs of the Sacrament, the abuse of them is very dangerous. even the body and blood of Christ. And hence it is that the Apostle saith, 1. Cor. 11.27. whosoever eateth this bread, and drinketh the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, not as the Papists grossly imagine, because he eats and drinks the body and blood of Christ really and corporally present, but because the abuse of the sign reacheth to the thing signified. Wee must therefore take heed, that we come not to the Lords table vnreuerently, and unprepared without a measure of true faith, and true repentance, for so doing wee make ourselves guilty of the body and blood of the Lord Iesus, the abuse of the sign ever redoundeth to the abuse of the thing signified by it And again, let such as wilfully withdraw themselves from the outward Sacrament, reproof of such as wilfully absent themselves from the Lords table. know that they put away from them the things signified by the outward elements of it, even the blessed body and precious blood of Iesus Christ, and consequently they put away salvation from them, let all such as carelessly& wilfully absent themselves from the Lords table think vpon it. It followeth( hath he quickened together with him) In these words the Apostle declareth the raising up of the believing Colossians together with Christ, in regard of the power of his resurrection to their quickening. I will briefly open the sense and meaning of the word( saith he)( that is) God( quickened) this quickening is to bee understood not of a raising up of their dead bodies out of the grave, but of a vivification and quickening of them in this life, Interpretation. and that being twofold, either a deliverance from standing subject to hell and eternal death, and a donation of right to eternal life, or a freedom from spiritual death in sin, and working in them a spiritual life of holinesse, we are to understand it of this second, as most fitly opposed to their death in sin, that they were freed from death in sin, and had a spiritual life of holinesse wrought in them,( together with him) that is, together with Christ, raised from the dead, and that by virtue of his resurrection, they believing in Christ and being one with him were partakers of the power of his resurrection to their quickening: thus then are wee to conceive these words, as if the Apostle had said; you that were dead in sin, hath God freed from your spiritual death in sin, and wrought in you a spiritual life and holinesse by virtue of Christ his resurrection, you being true believing members of Christ, and one with him by faith; wee had these words in substance in the verse before; I will therefore onely observe one thing from them( namely) this, hence it is clear. That as many as truly beleeue in Christ are partakers of the power of his resurrection. As many as truly beleeue in Christ are partakers of the power& virtue of his resurrection. They being raised with Christ are partakers not onely of the merit of his resurrection; but are also partakers of the virtue of it, they are quickened together with him, they are freed from the power and Dominion of sin, and haue the spiritual life of grace and holinesse wrought in them. And this is that the Apostle laboured for, and accounted so excellent. Phil. 3.10. The Apostle Peter, 1. Pet. 1.3. saith plainly, We are regenerate unto a lively hope by the resurrection of Iesus Christ from the dead. The Scripture is full of proof to this purpose, consider wee the reason of it( namely) this, Christ our head being risen from the dead, now lives onely a spiritual life, before his death, he lived a natural life, yet without sin, he did eat, drink, sleep, and used all actions of life; but in his resurrection, he put away that natural life, and he now lives onely a spiritual life, and therefore it is not possible that any of his members should still remain in their spiritual death of sin, it cannot be but they are partakers with Christ in his spiritual life, and by the power of the same spirit dwelling in Christ, and in his members, are they quickened with a new life of grace and holinesse. Let no man then deceive himself, let none of us think we truly beleeue in Christ, unless we find in us the power of his resurrection, None truly beleeue in Christ, but such as find in themselves the power of his resurrection. that wee are freed from the power of sin, and haue a spiritual life wrought in vs. If wee live in any known sin and lye under the power of it, as in drunkenness, adultery, malice, or the like, wee falsely persuade ourselves, we beleeue in Christ, and know it for a truth, that as it is said, revel. 20.6. He that is partaker in the first resurrection, the second death shall never haue power one him: so on the contrary, such as are not partakers of the first resurrection, such as are not raised up from their death in sin, they shall certainly feel and endure the second death. And let this stir us up not to rest till wee find and feel the virtue of Christ his resurrection freeing us from the death of sin and quickening us with a new life of grace and holinesse. again, is it so that as many as truly beleeue in Christ, are partakers of the virtue of his resurrection, quickening them with a new life of holinesse, then may as many as find themselves freed from the death of sin and quickened by grace to a new life, Comfort for such as find themselves freed from the power of sin, and quickened by grace to a new life. comfort themselves with assurance that they are such as do truly beleeue in Christ; yea, the comfort of this is yet greater, they may hereby assure themselves of the continuance of the Lords mercy towards them, that he will continue to be good& merciful to them for ever, for it was of his own mere mercy that he quickened them being dead in their sins, the Apostle shows it plainly, Ephes. 2.4.5. and he having vouchsafed his mercy to the quickening of them, that mercy of his shal never forsake them, but shall be reached forth unto them for ever; it is the Apostles argument to prove the continuance of Gods love, Rom. 5 8 9.10. As many therefore as haue found the love and mercy of God to raise them up from the death of sin, may assure themselves that the same love and mercy shall ever be reached out unto them, that is a singular comfort to all true believers. Come wee to the last words of this verse. forgiving you all your trespasses. In some books we find, forgiving us all our trespasses. The Apostle meaning himself, and other believing Iewes, as well as the Colossians, and other Gentiles. It is not material whether we read ( you) or ( us) it comes all to one purpose. That remission of sins is the ground of the spiritual quickening both of Iewes and Gentiles dead in sins by nature. The word translated ( forgiving) doth properly signify freely forgiving, Interpretation. and in the original it is put down in the time past, and doth signify having freely forgiven ( trespasses) that word in the original, is the same wee had in the beginning of this verse, and doth signify both actual and original sin, any aberation or declining from the Law of God; and so the Apostles meaning in these words is briefly this. having freely forgiven you all your sins, both original and actual. First, here observe wee the context that the Apostle makes the forgiveness of their sins the ground of their quickening, and so he speaks in the time past, having forgiven us, as if he had said, You hath he quickened, when he had forgiven you your sins. Hence note we thus much, That forgiveness of sins is by order of nature before spiritual quickenings by grace, forgiveness of sins is by order of nature before spiritual life of grace and holinesse inherent. though in time they go together, when the Lord doth vouchsafe to forgive any man his sins, at the same time he works in him a measure of grace and holinesse, yet in natural order remission of sins goes before such spiritual life of grace and holinesse inherent: For as the Apostle hath plainly taught us, Rom. 8.30. justification goes before glorification, and under glorification he comprehends sanctification, now one part of justification is remission of sins; therefore that in nature is before any measure of grace and holinesse wrought in vs. The Lord doth first discharge a man of the guiltiness of his sin, and wash away that in the blood of Iesus Christ, and then free him from the dominion of sin, and purge his conscience from deade works to serve the living God, as the holy Ghost speaks, Heb. 9 14. For use; Is it so that remission of sins ever goes before spiritual life of grace and holinesse. Surely then it is a good argument to say, I am freed from the power of my sin. Therefore from the guilt and punishment of my sin. A man may certainly conclude and gather from his sanctification, the remission of his sins; A man may certainly gather from his sanctification the remission of his sins. the devill will suffer any man to say his sins are forgiven,& he hopes to be saved: but would any man prove it,& so prove it as he may settle his own heart in assurance of it, and put the devill to silence, that he shall not be able to gainsay it, let him then prove it from his own quickening by grace, and that is an holy kind of reasoning, and an argument that will never deceive him; if any bee able to say truly, whereas I was dead in sin, and to every good work reprobate, the Lord hath put into me an heavenly life, and made me active and lively to do his will, both in my general and particular calling; yea, it is meat and drink to me to do his will, the same party may safely say, my sins are forgiven. Let it be thought on by such, as in any measure find themselves truly sanctified: the next thing that offers itself to be considered, is the word here used ( forgiving) which signifies, as I haue shewed, freely forgiving; whence we are taught thus much. That forgiveness of sins is free, it is of the mere free grace and mercy of God, forgiveness of sins is of the mere free grace& mercy of God. that sins are forgiven. Which point is plainly taught by the Apostle not only here, but in diuers other places, Rom. 3.24. he saith in express terms we are justified freely by his grace, not onely by the grace of God but freely; giuing us to understand, that our justification, whereof one part is remission of sins, is of grace, and that of mere grace, and of nothing but grace, Ephes. 1.7. He saith wee haue forgiveness of sins, according to his rich grace, the Apostle is not content to say according to grace, but according to his rich grace, thereby signifying not onely necessary sufficiency, but even diamond plenty of grace, and so excluding all other things as every way needless; it were easy to add to these other like places, but these may suffice; yet before we come to the use of this point a doubt must be removed. Some may say, is forgiveness of sins free? it seems not so, for it is for the merit of Christ, he hath satisfied for sins, therefore the pardon of them is not free. Ans. It is true indeed, in regard of Christ, forgiveness of sins is not free, he hath paid the ransom for sin, but in respect of us it is every way free; yea, therein appears the greater grace and riches of Gods mercy towards us, as the Apostle speaks, in that God gave his son to die for us, and to satisfy for our sins: it remaines then a truth, that forgiveness of sins is to us every way free, and of the mere grace and mercy of God. Come we to the use of this: First, this meets with that doctrine of the Papists, who teach that men by works of pennance, as they call them, merit the removal of the temporal punishment that it is due to sin. Confutation of Popish human satisfactions for the temporal punishment of sin. Christ, say they, hath taken away the guilt of sin and the eternal punishment of it; but men must satisfy for the temporal punishment, either here or in purgatory. This cannot stand with the truth now delivered, that forgiveness of sins is every way free, how can that bee every way free which we in some part merit and satisfy for? it cannot be freely given and deserved, now it is the plain text of the Apostle, that wee are justified freely. Yea, but saith the Papist, the word ( freely) doth not exclude all our working and suffering in that matter of justification; for by your own doctrine it is necessary that we beleeue and bring forth new fruits? To this they are easily answered, it is true, the word ( freely) doth not exclude faith and the fruits of it, but it shuts out all merit of faith, and of repentance, and other good fruits, and doth plainly show, that there is nothing in us, no not faith itself, that doth merit remission of our sins, it is of grace, and of mere free grace, they cannot possibly by any shift, avoid the evidence of that place, I leave them and come to ourselves, and for the use of the point to ourselves. Is it so that forgiveness of sins is free and of the mere grace and mercy of God, then let not any unworthiness of ours, discourage and hinder us from apprehending the mercy of God for the pardon of our sins, Our own vnworthynes must not discou●age nor hinder us from apprehending Gods mercy for the pardon of our sins. remember we that pardon of sin is freely given, it is not any way deserved by us, therefore doubt not of it in regard of thine own unworthiness, indeed if remission of sins did depend vpon any worthiness in us, we had then great cause to doubt of it. But it depends only on the mere free grace and mercy of God. Let not therfore our vnworthenes discourage us, it is a sweet saying, 1. joh. 1.9. often to be remembered of us, If we aclowledge our sins; God is faithful and just to forgive us our sins. If God can bee unfaithful( not if we be unworthy) but, I say, if God can be unfaithful, which is not possible, thē may we doubt of the pardon of our sins humbly acknowledged: yea, mark what comfort we may raise from that place, if we see our unworthiness, and with broken harts aclowledge it, God is faithful& just to forgive it, be it never so great. I speak not this, to hearten any one in a course of sin, that any should heap sin vpon sin; because no vnworthynesse of ours may discourage us: no, no, that is to savour this doctrine to death& not to life, and to turn the grace of God into presumption; but I speak it for the comfort of such as through weakness, either are, or hereafter may be afraid,& stand in doubt of the pardon of their sins, in regard of their great unworthiness, they see themselves so unworthy wretches, that they doubt whether mercy beong to them for the pardon of their sins, or no. Let such know for their comfort, that the Lords mercy depends not on their worthiness, it is freely given where it pleaseth the Lord to bestow it; for the pardon of sins, yea let them know further for their comfort, that they seeing and bewailing their vnworthynes and desiring pardon of their sins, they want no merit. How so will some say? I answer▪ they haue the mercy of God, and the infinite merit of Christ belonging unto them for the pardon of their sins, and therefore they haue no cause to bee discouraged, in regard of their own unworthiness, so long as the Lord abounds in mercy, so long do they abound in merit, and that is a sweet comfort to be thought on, and especially then let us think on it when our own unworthiness doth stand up between us and the mercy of God for the pardon of our sins. One thing more is to bee observed from these words ( namely) this the Apostle saith( forgiving you all your trespasses) hence it is clear, that such as truly beleeue in Christ, haue entire and full remission of all their sins, Such as truly beleeue in Christ haue full remission of all their sins. not any one of their sins shall bee laid to their charge: they are free from the guilt and punishment of them all. This doth the Apostle plainly teach. Rom. 8.1. There is no condemnation to them that are in Christ Iesus, which walk not after the flesh, but after the spirit: and david saith. Psal. 10.3.3. Praise the Lord my soul and forget not all his benefits, which forgiveth all thine iniquities and heal al thine infirmities. The use of it serves to comfort us exceedingly, as many of us as truly beleeue in Christ our sins can hurt us no more then if they had never been done, Comfort to all true believers that none of their sins can hurt them no not the most heinous amongst them, not those wherein we haue continued long, and haue doubled and repeated often, not those we haue done with much boldness and presumption, we now believing in Christ haue free forgiveness of them all, not one of them excepted, which is an exceeding great comfort, let us further follow it in our own private meditations. again, is it so that we believing in Christ haue forgiveness of all our sins, Wee must so forgive our brethren offending us, as God forgiveth us sinning against him. we must then learn so to forgive our brethren, it is the Apostles rule: Ephes. 4.32. forgive one another, even as God for Christ sake forgiveth you: away then with all maimed and half forgiveness of our brethren, forgiving one offence, and retaining an other unforgiven; and let us take heed in this case of the reasoning of the flesh: as forsooth, the matter is so grievous, so prejudicial, we could be content to be entreated to forgive many other offences, but this wee cannot, with many other the like shifts. Let us remember that God forgives us all our sins be they never so great, why then should not we forgive our brethren, if we say wee deserve better of them, so doth God of us; if wee meant him or her no harm, no more doth God us; if we say, the party is far our inferior, Why? what are we to the Lord, if we many times haue forgiven them, with warning to do no more so, hath not God much oftener forgiven us? Yea, times without number; learn wee then to bee merciful, as our heavenly father is merciful,& know that blessed are the merciful, Iam. 2.13. for they shall find mercy, and there shall be iudgement merciless to him that shows no mercy. VER. 14. And putting out the handwriting of ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it vpon the cross. In this verse, as it hath respect to the general drift of this Chapter. That all things out of Christ in the matter of salvation are nothing worth. The Apostle deals against the legal ceremonies of of the Iewes and proves them to bee superfluous; yea, pernicious in that case: his argument is this. The handwriting of ordinances or the legal ceremonies that was in time of the law, Christ hath put out and taken away by his death. Therefore to revoke it, and to seek to bring it in force again, which false teachers labour to do in urging circumcision and the ceremonies of the Law were not only vain but pernicious and hurtful. That is the general purpose of the Apostle in this verse. More particularly it contains an amplification of the benefit spoken of in the last words of the verse foregoing( namely) the full remission of all our sins, understanding those words both of the Iewes and Gentiles believing, and the Apostle doth amplify that benefit in this verse by the means whereby wee attain it, that wee are fully discharged from the guilt and punishment of all our sins, by full satisfaction made for them by Christ. Now that full satisfaction is not in plain terms propounded, but is laid down in the proof of it, and was proved by an argument taken from the disannulling or canceling of a bill or bond which did witness our guiltiness of sin, and by which wee stood bound over to the punishment of sin, that Christ hath canceled that bond, and therefore fully satisfied for our sins, that is the sum and substance of this verse. In the verse wee haue these particular things laid before vs. First, a description of that bill or bond which did testify our guiltiness of sin, and that by the nature of it, before the canceling, that it was an hand writing, or an obligation or bond of ordinances. Secondly, the canceling of that bond by Christ which is set down by certain degrees ascending or going upward one above another, as that he put it out, that he took it out of the way, and that he fastened it on the cross, in which words is implied the means by which Christ canceled the bond( namely) his cross or death on the cross. Thirdly, how far forth he hath canceled it( namely) so far as it was against us, and contrary to vs. Come wee to the words as they are laid down in order, and first of these words. And putting out the hand writing of ordinances that was against us, which was contrary to vs. Interpretation. And putting out, or having put out the original word signifies having blotted out, and that perfectly, so as not one letter or title remaines vnblotted out( hand-writing of ordinances) by these words wee are properly to understand the law of ceremonies belonging to the Iewes in time of the old Testament; touching circumcision and diuers washings, and other ceremonies, which the Apostle calls the law of commandements which standeth inordinances, Ephes. 2.15. but with all( as I take it.) Wee are further to understand by this hand-writing of ordinances, even the whole moral law of God; because the Apostle in this verse( no doubt) would make known the benefit of Christ his death both to Iewes and Gentiles, that it brought to all that beleeue in him, not onely remission of sins, but a freedom from the law, both ceremonial& moral( which was against us, which was contrary to us)( that is) so far forth as it did convince, accuse; and condemn us for sin, and bound us over as a bond to the punishment of sin. Now if any demand how the legal ceremonies of the Iewes, were thus an hand-writing of ordinances against them. I answer, they were so in regard of the use of them. The Iewes in using of them did as it were subscribe to their own guiltiness of death and damnation: in using circumcision, they made known they had original sin, and were guilty of it, their manifold washings did show they were exceedingly filthy in the sight of God, and so guilty of the curse of the law, and so did their sacrifices. Thus then conceive wee these words, as if the Apostle had said, And having perfectly blotted out the law of ceremonies, which in the use of it did convince the Iewes of sin, and bind them over to death for sin, and the whole moral Law so far forth as it did accuse, convince and condemn us of sin. Now from hence it i is clear that Christ hath not onely paid the debt of Gods chosen, and satisfied for their sins, but he hath also canceled the bond which did witness their guiltiness of sin, Christ hath both paid the debt of Gods chosen, and also canceled the bond, witnessing their guiltiness. Reason. accuse them for sin, and bind them over to the punishment of sin. The reason and ground of this is very plain( namely) this, Christ hath not onely paid every jot of the principal debt of Gods chosen, but hath also fully answered the forfeiture and penalty that did lie against them, for the breach of that bond of the law of God( namely) the curse of the law, for as the Apostle saith, Gal. 3.13. he was made even a curse for them, therefore now the law in regard of accusation, and the curse of it, is frustrate, and of no force, strength, nor virtue against them, it is canceled, it is as if it had never been, wee may then safely conclude with the Apostle against our aduersaries the Papists. That Christ hath fully satisfied for the sins of Gods chosen. Gods chosen need not piece out Christ his satisfaction for their sins by anything they can do or suffer as the Papists teach. We know it in common experience, that we use not to deliver up or cancel their bond, till the whole debt bee paid, and they bee fully satisfied, if but half the debt or three quarters of it be paid, and not all in such sort, as the bonde requireth, men still retain the bond in full strength and virtue, but if the bond bee delivered up or canceled, that argues full contentment, and full satisfaction, so is it between God and his chosen. Christ their surety who undertook the payment of their debt to God his Father, hath paid the debt, and canceled the bond,& therefore hath fully satisfied for them; it is most absurd and gross to think, there is any thing unsatisfied, and any thing left for them to pay, the bond of their debt being canceled, especially the bond being in the hands of God, who knows whether any part of the debt bee left vnpaide; and is able to keep the bond in his hands, if it bee not fully satisfied, indeed if the bond had been in mens hands, it might happily haue been gotten from them by violence or fraud, but the bond being in the hands of God, no such thing can bee feared or suspected, therefore he delivering the bond into Christ his hands,& suffering him to cancel it, it is a plain and invincible evidence that he is fully satisfied for the sins of his chosen, and they need not patch or piece out that satisfaction made by Christ, by any thing they can do or suffer, as the Papists do grossly imagine. Such as be in Christ are so discharged from their sins as that none can lay any thing to their charge. again, this doctrine may serve exceeding much for the comfort of such as are in Christ; for why is it so that Christ hath not onely satisfied for their sins, but canceled the bond which did witness their guiltiness, certainly then they may safely say with the Apostle, Rom. 8 33. who shall lay any thing to our charge, who shall condemn us, they are clear and free in law, the law cannot charge them with any thing, yea the divell the accuser of the brethren; revel. 12.10. is cast down and put to silence and can lay nothing justly against them▪ yea,( which is the greatest comfort of all) God himself can bring no action against them, their surety Christ Iesus hath paid their debt and forfeiture, and canceled the bond, wherein they stood bound to God, they are acquitted before the iudgement seat of God, even in the high Court of heaven; therefore it is not possible they should any where be condemned, unless wee say there is some greater then God; or an higher Court of Iustice then the iudgement seat of God, which were folly and blasphemy once to think; how then, shall not this affect the hearts of Gods chosen, and fill them with comfort and ioy unspeakable, men commonly do applaud and please themselves, and find great contentment in this, when they can truly say they owe no man a groat, and they are out of debt, how much more may such as are in Christ find sweetness and comfort in this, that they are out of Gods debt, not in regard of duty, thankfulness and obedience, but in regard of his curse and judgements, they now are no more bound over, and liable to the curse of the law, let as many as truly belong to Christ, meditate and think on it for their comfort. That I will handle in the next place shall be that which is offered from the word ( hand-writing) In that the Law is called an hand-writing, an obligation or bond, and that against us we are taught thus much. That the moral law is not onely a bond of obedience, but also a bond of conviction, a bond convincing accusing and condemning for sin, and binding to the curse for the breach and transgression of it, unless there be a freedom from it by Christ The moral Law not only binds to the obedience of it, but to the curse also for the transgression of it, unless there be a freedom from it by Christ. as it is in penal statutes in the common wealth, men are not onely bound to the obedience of them, but to the penalty for the breach of thē, so is it with us in respect of the law of God, we are not only bound to obey it but to the penalty of it: if we disobey it and break it, it is the condition annexed to the law, plainly propounded in the word of God: do this and live, do it not, and die the death, break it and thou art cursed, thou art bound to the curse, which is the penalty of the law: for cursed is every one that continueth not in all things that are written in the book of the law to do them, it is a clear point and stands with the tenor of the iustice of God, that the breach of the law should bind men over to his curse, unless there bee deliverance from it by Christ. See then the miserable condition of such as are out of Christ, The miserable condition of such as bee out of Christ. as all are who live in their sins, and will not be reformed, they are bound by the law to the curse of God,( that is) to perpetual woe end misery both in the time of this life, in the end of this life, and after it is ended, even to Gods bitter wrath in the lake that burneth with fire and brimstone for ever. Oh that men who live in their sins, would think on this as they ought, if they see not themselves thus miserable in regard of the curse, even therein is the curse already vpon them in blindness of mind,& hardness of heart, if they see and know their sins as they cannot but see and know them, who haue been often convinced of them, as their drunkenness, swearing, malicious dealing, covetousness, usury, seeking to Wizards, Sabbath breaking, and the like; if men see these sins, and their own consciences tell them, they deserve the eternal wrath of God for them, let them then consider thus much and remember it that they are bound over to the curse of the law by a double, yea by a threefold bond, they are bound By the bond of the Law. By the bond of the gospel, and By the bond of their own conscience to death and damnation, And that this may bee thought on with profit. Let us consider what a trouble the remembrance of sin hath been to the godly at some times. The remembrance of sin hath been very troublesone to the godly at some times. job said, God writ bitter things against him; and made him to possess the iniquities of his youth, Psal 38 3. david said he had no rest in his bones because of his sin, and verse 8. that he roared for the very grief of his heart; if the memory of sin be such a trouble to the godly, oh what a rack will it bee one day to him that hath it in full force against him, he that besides the bond of the law, the bond of the gospel, hath the bond of his own conscience binding him over to death and damnation, surely when the Lord shall let loose the cord of his conscience who is out of Christ, though it bee in the midst of his iolity, he shall find it will bee as the hand-writing that Belshatzar saw, Dan. 5.6. it will change the copy of his countenance, lose his joints and his knees will smite one against the other, yea he shall feel the flames of hell fire flashing vpon his soul& conscience, think on this all you that now please yourselves in a course of sin. Come we to a second use, is it so that the law is a bond binding over to the curse for the breach of it, unless there be freedom from it by Christ, then let the law bee as the Apostle calls it. Gal. 3.24. our schoolmaster to bring us to Christ; The Lawe ought to bee our schoolmaster to bring us to Christ. let the whipping and terrors of the law drive us from itself to the throne of grace and mercy, and for encouragement, know we that the end of conviction by the law is, that the promise of mercy may bee given to them that beleeue as the Apostle hath taught us, Gal. 3.22. the law concludes all under sin, that the promise by the faith of Iesus Christ should be given to them that beleeue, Know then that the terrors of the law threatening the curse and perdition, must be a preparative to salvation▪ it must drive us from the law to Christ; that he may be our saviour: When therefore the Law doth convince and accuse thee of sin, arraign thee at the bar of Gods iudgement, and fill thy soul with terror, appeal from it, and go to Christ, and beleeue in him, and that with such a faith as is joined with hope, love, and new obedience, and the promise of pardon and life everlasting shall certainly be given to thee. The next thing that by order of the words wee are lead to consider, is the word ( Ordinances) and therein to show the abrogation of the Law of Ceremonies, but wee shall more fitly handle that, Vers. 17. The next thing, I will handle, shall be that, which the words following do offer to our consideration ( That was against us, or which was contrary to us) I take those words together, because the latter are but an expressing of the former in other terms, and all one in effect, the meaning I shewed to bee this, so far forth as the Law did convince of sin, and as a bond binds over to the punishment of sin. Hence then it is clear. That Christ hath removed and taken away the moral Law of God, from the chosen of God, Christ hath taken away the rigour and curse of the moral Law from Gods chosen. and freed them from it, not in regard of obedience, or as a rule of obedience and the duties of love both to God and men, but in regard of the rigour and curse of it, as it is a rule of good life. it is perpetual, it continues for ever, and admits no abrogation. Our saviour Christ saith, Matth. 5.17. He came not to destroy the Law, but to fulfil it. And the Apostle, Rom. 3.31. do we make the Law of none effect through faith? God forbid: yea, wee establish the Law; the Law then as it is a rule of good duties, both to God and men, is unchangeable, not abrogated by Christ, but in the rigour of it, requiring of us in this life exact and perfect obedience, and that personal, that a man in his own person fulfil it, and for matter and manner do perfectly all things contained in it, and in the threatening, inexorable severity and curse of it, as it doth either convince of sin for the least breach of it, or as it binderh to the curse, for the transgression of it; so it is against us, and contrary to us, and so it is taken away and removed by Christ. The Apostle saith, Rom 6.14. ye are under the Law, as many as belong to Christ are not under the Law,( that is) under the rigour of the Law; God doth not examine their obedience according to the strict rule of the Law, but is pleased through his grace in Christ, to accept their sincere, though imperfect obedience, Gal. 3.13. It is most plain, that Christ hath redeemed us from the curse of the Lawe, when he was made a curse for us,( for it is written) Cursed is every one that hangeth on three, and Gal. 4.4.5. That he became subject to the Law that he might redeem them which were veder the Law, that is, them that were under the yoke and bondage of the Law, and especially under the curse of it, that he might redeem them from under the bondage and curse of the Lawe: it is then a clear point. That Christ hath freed Gods chosen from the rigour and curse of the moral Law of God. Come we to the use of it: and first, this doctrine may discover unto us the vain shift, and pernicious illusion of many in the world, who to justify and maintain their looseness of life, discovery of the vain shift used by many to maintain their looseness of life. and careless contempt of the will of God, and to exempt themselves from all holy obedience, stick not to charge the laws and Commandements of God with too much rigour, and too much strictness; yea they dare say, in plain terms, the Preachers of the word in urging good duties vpon them, lay too much upon them, and do too much restrain them of their pleasures and profits, of liberty in speeches, and freedom in apparel, and such like; to give instance in some particulars, will not the drunkard and sensual person say, he must follow his pleasures, and take his delight among his companions, abridge him of that, and take away his life. Will not the proud person, man or woman, say, they must needs follow the fashion, they must bee like others, or else bee counted no body in the world: and what is the plea of covetous persons that will be rich, howsoever they get it, forsooth, we must use what means we can for our state,& make the most of our own: and what say swearers,& blasphemers, Oh we cannot always avoid an oath, it is but a small matter now and then to rap out an oath,& to swear a little: and generally what say al loose livers,& profane persons, but this; the Preachers would haue us become saints on earth, but it will not be, our nature cannot like of such strictness. Now, what is this( I beseech you) but, as if they should say the law of God, the rule of holy and good life is too rigorous, and too intolerable, and wee cannot endure it: yea, what is this but a plain evidence that they belong not to Christ, for there is no rigour in the Law to them that are in Christ. If then we hold the law too rigorous and strict, wee make an argument against ourselves, wee conclude, ourselves not to belong to Christ, and of our own mouths will the Lord one day judge us; think on it all you whosoever you be that are ever carping and cauelling and excepting against some thing in each Commandement of GOD as too hard, too strict, and too rigorous. And now to speak something on the other side, for the comfort and encouragement of such as are in Christ, and endeavour to obey the will of God in all things, without any reasoning and without disputing against it. Let them know for their comfort, that though they perform not good duties perfectly, yet their practise of them faithfully is pleasing to God, Comfort to such as are in Christ, their faithful practise of good duties though it bee unperfect, yet it is pleasing to God. though they cast not off all evil fully, as they desire; yet true resistance of it with hatred, is accepted of the Lord, though they haue so many infirmities as do make them often to sin, and to come short of perfection in their best actions; yet the Lord will not examine their actions according to the strict rule of his Law. They are freed by Christ from the rigour of the law and their imperfect obedience to the Law is dead in the blood of Christ, and so made, not( as the Papists teach) meritorious, but pleasing to God, their failings besides their purpose shall never be laid to their charge, the Lord will accept their will and sincere affection to obey him in all things, as obedience acceptable to him, for that is the work of God in them, he works that affection in them, and know it for a certain truth, God will approve thee for his own work found in thee, and not reject thee for thine, he hath wrought in thee a will to obey him, he will not cast thee off because of thy weakness, but will accept thy will to obey, for obedience itself, and will spare thee in regard of thy weakness, as a man spareth his own child, they are the Lords own words uttered by the mouth of his Prophet, Mal. 3.17. a man seeing the willingness of his child to do that he bids him though not able to do it, is content to accept it as the dead itself: so doth God deal with his children, which may be an excellent comfort and encouragement to all that are in Christ, to go on in walking humbly before the Lord and endeauoring to keep faith and a good conscience. again, is it so that Christ hath freed Gods chosen from the curse of the Law, then let as many as truly beleeue in Christ, learn not to fear any evil overmuch, Such as truly beleeue in Christ, must learn not to fear any evil overmuch. as reviling, cursings of ill tongs witchcraft, plague, pestilence famine, sword, or death itself, for why, the curse which makes all these and other like things hurtful is removed from them, that are in Christ. Therefore let not them fear these things before they come, nor bee discouraged when they fall vpon them. We red Heb. 11.36.37.38. That such as were renowned for their faith in Christ and through faith obtained a good report, were tried by mockings and scourgings; yea, moreover by bonds and imprisonment, they were stoned, they were heawen asunder, and had their bones broken, &c. Let us then bee strengthened by this cloud of witnesses, as the holy Ghost calls it. Heb. 12. First, Against fear of any evil that may befall us although it be so, that wee bee taken away through want of food in time of dearth, or by plague or pestilence, or by any other means; yet remember this, if we be in Christ, the venom and sting of these things is removed from us and they fall not vpon us, as a curse, indeed if wee bee out of Christ, these things are but praeludia, forerunners of further woe and misery, such as live in their sins, and are out of Christ their condition is fearful: Note. let them know to their terror, that, as they that are in Christ haue no law written against them, the handwriting that was against them is blotted out and canceled, so they that bee out of Christ, haue the Law in full force and strength against them, they are subject to the rigour of the Law; yea which is more; they haue no gospel written for them, for the comforts and sweet promises of the gospel belong to none, but to them that are in Christ; the gospel in itself which is the sweet covenant of grace, to them that are out of Christ, is a word of bitterness, a word of terror, and further increase of iudgement, because they beleeue it not, and the seals of that covenant, the Sacraments received by them, become seals of their iudgement and damnation, 1 Cor. 11.29. In being partakers of them, they eat and drink iudgement and the curse of God to themselves, and there is but a step between them and hel,& there is no other difference between them and those that now lye frying in Hel fire; but this, that they are past recovery, and these, in the great patience and long suffering of God, are suffered yet for a time,( how long or how short none knows but the Lord) to see if they will accept of life and salvation offered them, which is a thing to be thought on with trembling; yea, such a thing as may move the most wicked and profane person, man or woman in the world if the devill haue not taken full possesssion of their souls, to bethink themselves of speedy reformation. Come we to the degrees by which the Apostle setteth down the canceling of the hand writing that was against vs. 1 He saith, Christ hath put it out. 2 He adds further, he hath even taken it out of the way. And not content with that he goeth a step higher, 3 And saith, he fastened it vpon the cross. Wee are in general to mark the amplification of this point, the Apostle thought it not sufficient to say, wee haue grace and full remission of all our sins, but subioines to that. That the Bill or Bond which did convince us of sin, and bind us over to the punishment, is blotted out. Yea, but might some say, though it be blotted out, yet some controversy may arise between▪ the creditor and the debtor about it. The Apostle prevents this, and saith, Christ hath even taken away the matter of difference. Yea, but might some say, what if it bee but kept hide in some place for a time. This also the Apostle meets withall, and saith, we need not doubt any such matter for Christ hath fastened it to the cross, and torn it in pieces with the nailes of his cross; hence wee may easily gather this general conclu: sion. That the word of God is able to resolve us all difficulties, and to answer all occurring doubts, of the flesh whatsoever. But I will hold to the particular here intended by the Apostle: hence it followeth necessary. If we truly beleeue in Christ wee are to be fully resolved of the pardon of all our sins, True believers are to be fully resolved of the pardon of all their sins. and not to doubt of it, wee must bee fully persuaded of the truth of the whole word of God, but especially of those things be they threatenings or promises which the spirit of God hath much beaten vpon, and urged with much amplyfication. Hath the holy Ghost been careful to take away all scruple and to answer all doubts against full satisfaction for the sins of Gods chosen, and assurance of the pardon of them to them that are in Christ, and shall we believing in Christ make doubt of it? Surely it must needs be a satanical Spirit that shall contradict the Spirit of God, in so plain and plentiful evidence of truth; and indeed it is the spirit of Antichrist that doth gain say it. The Papists teach, we can haue no assurance by faith, that our sins are forgiven us, It is the spirit of Antichrist that teacheth that true believers cannot be assured by faith of the pardon of their sins. and one of their cauelling objections is this. Wee are to pray for the pardon of our sins every day, and to say, forgive us our trespasses; therefore wee cannot be assured of the pardon of them, if we could, then we need not pray for it. It is a needless thing( say they) to pray for that we are already sure of, as to pray that God would make Christ his son, to be incarnate, or the like. I answer, indeed if we had such assurance of the pardon of sin, as were voided of all doubting, it were needless to pray for it, but our assurance in this life is mingled with some doubting, with the greatest measure of assurance, there is some doubting through our corruption. Therefore it is not needless, notwithstanding our assurance, to pray daily for the pardon of our sins, they may stand together, and it remaines a truth that wee may haue assurance by faith of the pardon of our sins; yea, the Lord would haue his children so sure of the pardon of their sins whereof he gives them a dislike and true abhorring, as he would haue it an article of their faith and hath given his sacraments to seal up to them that assurance. One thing more observe wee, from these degrees by which the Apostle sets down the canceling of that hand writing that was against us, wee are to mark that the Apostle joins these three things together. 1 Blotting out that hand working. 2 Taking it out of the way, and 3 fastening it to the cross. As indeed signifying one and the same thing in substance( namely) this That Christ hath removed from the chosen of God the rigour and curse of the Law: so as now it hath no power over them and shall never hurt them. And this is amplified by the Apostle in regard of our weakness with this variety of phrase, that Christ hath blotted out the hand writing, taken it away, fastened it to the cross, ascending thus by degrees, but meaning one and the same thing, this is to be observed to this purpose, it may teach us: That the phrases and forms of speech used in Scripture of blotting out sins, taking them away like a cloud or mist drawing them in the bottom of the sea, not imputing them, hiding and covering them, and the like, all of them come to this meaning, that sin is quiter taken away, and shall never hurt them that haue it blotted out, covered, or not imputed unto them. The phrases and forms of speech used in Scripture, of blotting out sins, of taking them away like a cloud, and the like, signify thus much, that sin is quiter taken away and shall never hurt them that bee in Christ. It is all one with this, that their sins are fastened and nailed to the cross, for wee see the Apostle joins these together, blotting out, taking away, and fastening to the cross, as all coming to one purpose; wickedly, and therefore most injuriously deal the Papists with us, in charging us to make a justified man, but as a whited tomb faire without and foul within, and why so? Forsooth, because wee teach according to the phrase of the Scripture, that a man justified hath his sins covered and not imputed unto him, removal of a wicked slander which the Papists cast vpon vs. but the merit of Christ his death imputed for the pardon of them. This, saith the Papist is to make a justified man like to a sepulchre whited without with an imputed iustice, but within full of iniquity and disorder; a mere shift and cauelling slander, for to haue some hide and covered( as we see) according to the phrase of Scripture, is not( as they grossly imagine) to haue it cloaked, or as it were varnished over with a faire colour, it still remaining under that colour, no, no, it is to haue it quiter removed, and taken away in the punishment of it; for indeed nothing can be hide from Gods sight: when therefore sin is said to be hide or covered in respect of God, the meaning must needs be, it is quiter taken away, it is as if it had never been, and let not the Papists by any cavil they can devise, drive us from this truth and from the comfort of it which is this. If the Lord impute not sin, we are to know, Note. he will never punish it, if he remember it not, certainly he will never reuenge it: if he cover our sins, without question he will never call them to iudgement, they are taken out of the way and fastened to the cross, and shall never bee laid to our charge. Come wee now to the very last words of this Verse, wherein( as I said) is implied the means by which Christ canceled the handwriting that was against us( namely) his cross, Interpretation. by the cross we are to understand Christ his suffering death vpon the cross; that Christ by dying on the cross, did by that his death, blot out, take away and cancel the handwriting that was against us, the very same nailes that were driven into his hands and his feet, were by him driven thorough that hand-writing: the meaning is in a word, that the very death, that Christ died on the cross, was an utter abolishing and taking away of the hand-writing that was against the chosen of God. We are here first to mark, that the Apostle doth ascribe the removal, and the taking away of the hand-writing that was against us, not to the life of Christ, but to his death; not to his active obedience, but to his passive, to his suffering death on the cross. Hence we may conclude and easily gather. That Christ his active obedience, the obedience of his life, did not purchase and procure the taking away of the sins of Gods chosen, and of the curse due to them for their sins; but his passive obedience, Christ his active obedience did not purchase the taking away of the guilt and punishment due to Gods chosen for their sins, but his passive obedience. his death and suffering; though Christ his active obedience was most exact and perfect, and he in his life fulfilled the whole Law of God perfectly, yet was not that perfect, legal and meritorious obedience of his, sufficient to procure remission of sins, freedom from the curse of the Law; he must over and besides that, suffer death, even the cursed death of the cross, and bear in his body and soul the extremity of Gods wrath, before he could satisfy Gods iustice for the sins of his chosen: and therefore it is said Isai. 53.5. That he was wounded for our transgressions, and broken for our iniquities, the chastisement of our peace was vpon him, and with his stripes we are healed. And the Apostle, 1. Pet. 2.24. saith, He bare our sins in his body on the three. I may safely say it and deliver it as a certain truth, wee shall not find in any place of the Scripture that remission of sins and removal of the curse is ascribed to the active obedience of Christ, but is ever attributed to his death and to his passion. See then the intolerable pride of the papists, who dare challenge remission of sins, for some thing done by themselves; discovery of the monstrous pride of the Papists challenging remission of sins for something done by themselves. yea, for some things done by themselves, which they haue no warrant in the word of God, but merely devised by themselves, as their pilgrimages, wilful poverty, vow of single life, and the like, they dare challenge pardon of sins for these things, and stand vpon it, that they purchase and procure remission of sins by them. Oh the height of pride in these men, Iesus Christ the righteous did not purchase remission of sins by his perfect fufilling of the Law in his life, and yet the proud Papist shall challenge it for his will worship, and devised obedience, which indeed is most hateful, and a most abominable pride and presumption. The next thing that is offered to our consideration, from this word( cross) is, that which the Apostle thereby entends( namely) this. That Christ his death, his suffering and shedding of his blood on the cross, is the onely means and meritorious cause of removing the rigor and curse of the Law from Gods chosen, Onely by the death of Christ vpon the cross was the rigour& curse of the Law removed from Gods chosen. onely by the death of Christ on the cross is the handwriting blotted out and quiter removed, and taken away from the chosen of God, for why? Christ on the cross stood in stead of Gods chosen, he was their surety. Heb. 7.22. And when he stood on the cross then onely he vnder-went the curse for them; the Apostle shows it most plainly, Gal. 3.13. he saith Christ redeemed them from the curse, but when? even then, saith the Apostle, when he was made a curse for them, and when was that? Surely then, when he hung on the cross for so it followeth in the proof of the Apostle, in the words following; for it is written, Cursed is every one that hangeth on three. He redeemed them from the curse, even then, when he was made a curse for them, and that was when he hung on the cross, which is a most plain and pregnant proof of this point, that onely by the death of Christ on the cross, the rigour and curse of the Law was removed from Gods chosen. How then was it removed from them that lived before the death of Christ? I answer, even by the death of Christ to come, his death was as effectual to take away the curse from al Gods chosen before the death of Christ, as it was when he hung on the cross, for he was the lamb slain from the beginning of the world. We must go to the cross of Iesus Christ if we will find deliverance from the curse and from the venom and sting of any trouble or calamity. revel. 13.8. First then, hence we learn, whither wee are to go to bee freed from the curse, whither to go to find deliverance from the venom& sting of any trouble or calamity that shall befall us( namely) to the cross of Iesus Christ, when thou art sick or cast, into any trouble whatsoever, if thou desire to haue the bitterness and curse of that trouble removed, then seek thou to the cross of Iesus Christ. How is that to be done may some say? I answer, the first thing thou dost in time of thy distress, let it be this, even an earnest suite put up to God for the pardon of thy sins, in the blood of Iesus Christ; seek to the cross of Christ for remission of thy sins, and especially for that sin thou thinkest is the cause of thy trouble; and never rest seeking and suing to the Lord till it please him to give thee some assurance of the pardon of thy sins, and then thou shalt bee sure, though thy trouble bee still continued on thee, yet the venom and bitterness of that trouble is removed from thee, and it shall not hurt thee, and without this thou shalt find no comfort in the time of thy trouble, and though thou beest delivered from it, yet will it bee but in iudgement, not in mercy, as it was with Pharaoh, so shall it bee with thee: one trouble shall follow in the neck of an other, till thou be destroyed. learn then in time of thy distress to go to the cross of Iesus Christ for ease and comfort, and then thou shalt be sure, whether it be continuance of that distress, or deliverance from it, it will be in mercy and not in iudgement. again, is it so that onely by the death of Christ on the cross, the rigour and curse of the Law is removed and taken away; then let us know, that if wee look for freedom from the curse of the Law, it must be by faith in the death of Christ, If wee look for freedom from the curse of the law, it must bee by faith in the death of Christ. even by faith in Christ crucified onely; by the death of Christ on the cross is the curse of the Lawe removed; so far forth then as we haue part in his death by faith, so far we are freed from the curse of the Law,& that wee deceive not ourselves in this point;( for herein every one will flatter and soothe up himself, and think that he hath faith in the blood of Christ, and presume to come to the Sacrament, wherein faith is especially directed to the passion of Christ) That we therefore deceive not ourselves, special directions in this point. know it for a truth, wee can never haue faith in the blood of Christ unless we be further enlightened then nature can afford,& be made to see the sins of our hearts and lives; yea, to see our particular sins: the vilest wretch that lives can in general say, he is a sinner, but our sight of sin must bee special; we must see our particular sins, and wee must see them together with the curse and judgements of God, attending vpon them; that we may be humbled for them, and find ourselves stand in need of the blood of Christ, for the pardon of them: many mens consciences can tell them of their particular sins, and yet they are not humbled for them, what is the cause? Surely, because they see them not together with the curse of God due unto them, they bless themselves in their hearts, and say, wee shall haue peace, although wee walk according to stubborness of our own hearts, thus adding drunkenness to thirst, as it is, Deut. 29.19. Men naturally say in their hearts the curses of the Law are foolishness, and deride the judgements threatened against them for their sins, with the wicked which say, Isay 5.19. Let him make speed, let him hasten his work that we may see it, and let the council of the of the holy one of Israel draw near and come, that we may know it. Labour then to see thy particular sins, and to see them together with the curse due unro them, that so thou mayst be humbled and find thyself stand in need of the blood of Christ, this is the way to prepare thy heart for the work of faith; and if thy heart be thus prepared and humbled, no doubt the Lord will work faith in thee, to apprehended the merit of Christ his death for the pardon of thy sins and thou shalt be freed from the curse of the Law, and then thou coming to the Sacrament shalt to thy comfort find thy faith in the blood of Christ strengthened and confirmed; and the Sacrament shall be to thee a seal of that righteousness that is by faith in Christ Iesus. VER. 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. In this Verse is a further amplification of the effect of Christ his death on the cross spoken of in the Verse before, and that by a comparison of the greater to the less on this manner. Christ by his death on the cross hath not onely canceled the hand-writing that was against us and taken that out of the way and fastened it vpon his cross, but by the same death hath vanquished the devill, and the powers of Hell, and triumphed over them. Wherein is also a prevention of a secret objection touching the ignominy of the cross; for some might happily think in that Christ was brought to that ignominious and cursed death of the cross, that the devils had a great hand over him; this the Apostle prevents setting against it Christ his victory and triumph on the cross, that thereby he foiled them, and gave them their utter overthrow, and had a full, absolute, and glorious victory, and conquest over them; that is the dependence of this Verse on the former and the sum of it. Now this victory and triumph is in this verse set out by things Christ did on the cross: as First, that he spoiled his and our enemies, the devils, which are here by way of amplification, of Christ his might and power in prevailing over them, said to be Principalities and powers. Secondly, that he made an open show of them, and Thirdly, that he triumphed over them, and all these things are spoken by way of similitude or allusion to the manner of the heathen triumphs. That as in heathen triumphs among the romans, and others, the chief generals and leaders being overcome and taken captives and prisoners, had their armor taken from them, their hands bound behind them, and made to their public shane to follow, or to go before the conqueror, mounted on his most glorious and triumphing Chariot. even thus Christ took all the devils in hell prisoners, disarmed them and lead them in trumph like slaves with their hands as it were bound behind them, mounted on the cross, as on a royal Chariot triumphing over them. That is the general meaning of the Apostle in the words of this Verse. Come we to the handling of them more particularly in the same order they are laid down by the Apostle. Interpretation. As first, that Christ spoiled the Principalities and powers; the word translated spoiled, doth properly signify stripped or made naked, and being here applied to enemies overcome by Christ, it signifieth, that he disarmed them, pulled off their armor, took from them all their weapons, and left them naked and spoiled of all power to hurt. ( The Principalities and powers.) To pass by all curious speculations touching these words, wee are to understand by them the devill and his Angels, who are said to be Principalities and powers, because of their power which they exercise over the wicked: in which respect they are said to bee, Ephes. 6.12. Worldly gouernours, the princes of the darkness of this world, spiritual wickedness in high places blinding the mindes, and hardening the hearts of the wicked. Thus then conceive we these words as if the Apostle had said. And hath disarmed the devill and his Angels who are mighty and powerful in the children of disobedience, and taken from them their weapons, and left them as it were naked, and void of all means to do hurt. First observe wee here in general the Apostles amplification of the effect of Christ his death on the cross, he saith that Christ, by his death hath not onely canceled the hand-writing that was against us, but( which is more) hath vanquished the divell and his Angels, thus the Apostle goes on from the lesser to the greater, and from the greater concludes the lesser. That Christ having spoiled the principalities and powers, hath certainly canceled the hand-writing of ordinances, &c. Hence we may gather thus much; That is a good argument and sound kind of reasoning to reason from the victory over sin and Satan to the remoouall and taking away of the curse. Such as find the power of Satan vanquished in themselves may thence certainly conclude that the curse of the law is removed from thē and that their sins are pardonned. If any man find the power of Satan vanquished in himself, he may thence certainly conclude the remoouall of the curse from him and the pardon of his sins. It is the Apostles manner of reasoning in this place, and as david said Psal. 41.11. by this I know that thou fauourest me, because mine enemy doth not triumph over me. So without question may a man that finds that the divell the enemy of his soul doth not tyramnize over him nor exercise his power in him carrying his heart after sin, but his power is weakened, and his dominion overcome in him that man may safely say. By this I know my sins are forgiven and I am in Gods favour. When therefore thou findest that Satans dominion is impaired in thee, Comfort to such as find Satans power weakened in themselves. and that he cannot prevail with thee to make thee fall into presumptuous sins, but thou hast strength of faith to repel and quench his fiery darts( that is) sudden, strong and dangerous temptations make thy advantage of it, and say to the comfort of thine own soul. certainly I am free from the curse of the law and my sins are forgiven. Come we to a more special consideration of the words, and first consider we the word ( spoyled) the Apostle saith, Christ hath spoyled the principalities and powers, that is, as we haue heard before, hath stripped or disarmed them, and left them naked and spoiled of all power to do harm: The divell& his Angels are stripped of all their power against Gods chosen by the death of Christ. by this manner of speaking wee are given to understand thus much. That Christ by his death hath taken from the devill& his Angels, their power they had against Gods chosen, by his death he hath stripped them, and left them as it were naked creatures, not able to do the least hurt to Gods chosen, so much is tendered to us under the word ( spoiled) and we are to consider it; and that we mistake it not, but may rightly conceive this doctrine, we must consider what power the divell had against Gods chosen before the death of Christ, What power the divell had against Gods chosen before the death of Christ. and how that power is taken away by Christ his death; for the understanding of this know we, that all descending of Adam and eve by natural generation are guilty of their first sin and born unclean sinners, and the iustice of God is such, that where there is guiltiness of sin there is damnation due, all then being guilty of sin deserving damnation, the divell he stands before God day and night, requiring even by the iustice of God that all should be damned in hell for ever; herein then stands the power of the divell against Gods chosen, he had power to accuse them in regard of their guiltiness of sin, and had power under a certain right of Gods iustice( for the Lord cannot deny iustice and right because he cannot deny himself) to require their damnation, this power the divell had against Gods chosen before the death of Christ. Now this power is taken away by Christ his death, on this manner. How the divels power against Gods chosen is taken away. The Lord Iesus took all the sins and guiltiness of Gods chosen vpon him, and did bear them in his body on the three, he suffered all the wrath and torments due for the same, and so with his own precious blood washed them and made them clean from all guilt, and they being washed and made clean from guiltiness and sin, all the divels power to accuse and require sentence of condemnation against them is taken away. Thus we are especially to understand this doctrine. That Christ by his death hath taken from the divell and his Angels their power to hurt Gods chosen. And this is chiefly intended by the Apostle in this, when he saith, Christ hath spoiled the divell and his Angels, but withall wee are further to understand that Christ by his death hath taken away the divels power to hurt Gods chosen either by temptation or persecution▪ howsoever he is still suffered to tempt them, and to persecute them with cruel torments, Note. because the Lord in his infinite wisdom will not haue Christ his power in this respect to show itself forth at once but by degrees, and in some measure for the time, and then perfectly to take effect when all the dead shall be raised, and Christ haue all his enemies made his footstool, 1. Cor. 15.25. albeit I say the divell be still suffered to tempt and persecute Gods chosen, yet his power to hurt them in regard of their salvation, their right& title to eternal life& blessed estate in heaven is taken away, he cannot by any temptation or persecution pluck out of Christ his hands, so much as one soul of Gods chosen. Thus then conceive we this doctrine. That Christ by his death hath taken from the divell and his Angels their power to accuse and require the sentence of condemnation against Gods chosen; yea, their power to hurt any of Gods chosen either by temptation or persecution in regard of right and title, and certain hope of life and salvation is taken away. That is the doctrine, and to manifest this to bee a truth consider we these places of Scripture; Gen. 3, 15. wee haue it in the promise and promulgation of the gospel by God himself, that the seed of the woman( that is) Christ should give him a deadly blow, break his power and strength, so as he should never bee able to recover it, and that he should onely bruise the heel of Christ( that is) only touch and try some weak members of Christ by many temptations but not be able to hurt them Heb. 2.14. we are taught that this promise was accomplished by the death of Christ, and that Christ through death destroyed him that had the power of death( that is) the divell, and delivered them which for fear of death were all their life time subject to bondage, revel. 12.10.11. after the battle between Michael and the great Dragon( that is) between Christ and the divell, Christ overcoming John saith, I heard a loud voice▪ saying, now is salvation in heaven,& strength and the kingdom of our God,& the power of his Christ, for the accuser of our brethren is cast down, which accused them before our God day and night. But they overcame him by the blood of the lamb, and by the word of their testimony, joh. 12.31. our saviour saith now shall the Prince of this world be cast out and presently he subjoins, and I, if I were lift up from the earth, will draw all men unto me, signifying that by his lifting up on the cross the Prince of this world( that is the divell should bee cast out, these are plain evidences and proofs of this point. That Christ by his death hath spoiled the divell and his Angels, and taken from them their power against Gods chosen to hurt them. First, this serves notably for the comfort of them that truly beleeue in Christ, Comfort to the true members of Christ when they haue to deal with the divell they must remember they haue to deal with an enemy already overcome, and let none but such take hold of it, let not such as are of the divell, as S. John saith 1. Epist. 3.8. such as make a trade& common practise of sin think to find comfort in this doctrine they are not within the compass of it, it belongs onely to the members of Christ, and let them know for their comfort▪ that Christ by his death hath spoyled the divell and his Angels of their power, so as now the divell cannot accuse them of sin, and they having to deal with the divell( as at one time or other he will bee tempering with them) they must remember they haue to deal with a naked creature, with an enemy indeed, but already overcome they need no more, but as it were set their feet on his neck as josuah commanded his captaines to set their feet on the neck of the Kings he had vanquished, josu. 10.24 though the divell do many ways tempt and try thee, thou being a member of Christ, yea, though he lay siege to thy soul and conscience, to bring thee to despair, and the Lord suffer him for a time to carry a strong hand over thee for some good cause known to himself, even to fight against thee with the terrors of God, yet know it for a truth, he shall never prevail against thee to thy destruction, after a while the power of the Lord Iesus will show itself, and in the end he shall tread down Satan under thy feet, as saith the Apostle, Rom. 16.20. and that speech of the Apostle is worthy observation, he saith not the God of peace the Lord Iesus shall tread Satan under his feet, but he shall bring him under our feet, he shall shortly make all that beleeue in him, to tread vpon Satan, and to trample him under their feet, what an excellent comfort is this for all that truly beleeue in Christ, let them to their comfort meditate hereupon. again, is it so that Christ by his death hath spoyled Satan, stripped him of all his power, then learn we how wee may bee enabled to overcome the divell, it must bee by faith in the blood of Iesus Christ. The way to overcome the divell is by faith in the blood of Iesus Christ. Christ hath overcome Satan by his death, and from thence must we derive power to overcome him, if we would be armed to fight and get victory over the divell, it must be by faith in the death of Christ. And hence no doubt it is that men are easily foiled and do soon yield to the least allurement and temptation of Satan, because they want faith in the blood of Christ, we shall hear a man sometimes say, Oh, I would leave my swearing, my drunkenness, or put away my rash anger, or the like, but alas I am such a weak and forgetful creature I cannot do it; dost thou( whosoever thou art) speak in good earnest, wouldst thou indeed leave thy sin, and of weak be made strong to overcome it; learn then how thou mayst be so, from the mouth of the holy Ghost, he hath taught thee, Heb. 11.34. that by faith in Christ of weak thou mayst be made strong they are the very words of the holy Ghost in that place, and Saint John 1. Epist. 5.4. saith, this is our faith, by faith in Christ we shall be able to overcome the world, yea the Prince of this world the divell, and to withstand his temptations. Labour then to get faith in the death of Christ on the cross, and thou shalt thence draw down not onely comfort but strength against sin and Satan; and know it for a truth, though thou beest one of Gods chosen, and Christ hath by his death disarmed the divell, yet to thee it is not effectual, till thou come to haue faith in his death, till then the divell hath power to tempt thee, and to overcome thee, therefore never rest till thou find that thou hast faith in the blood of Christ, and assurance that thy sins are washed away in his blood, and then thou shalt be sure to find strength against sin, Satan, and all the enemies of thy salvation. The next thing hence offered to be considered is from the words ( principalities and powers) in that the Apostle calls the divell and his Angels( principalities and powers) it is plain they are not as some haue thought, The error of the saducees convinced. evil affections and wicked thoughts, it was the error of the saducees Act. 23.8. they thought the divels were nothing but evil affections and wicked thoughts, but they are plainly convinced of error, by this and many other places of Scripture, but that by the way: that which wee are from these words to consider is this. That notwithstanding Christ by his death hath spoyled the devill and his angels in regard of their power against Gods chosen, yet they are still mighty and powerful over the wicked. Though the devill and his angels bee stripped of their power against Gods chosen, yet they are still mighty and powerful over the wicked. The devill is still a mighty prince exercising his power and tyranny over the wicked, he holding up his sceptre in their hearts; he still hath power to blind their mindes and to harden their hearts, and to led them into all kind of impiety and sin; the Apostle saith Eph. 2.2. he is the prince that ruleth in the air, even the spirit that now worketh in the children of disobedience, even now since the coming of Christ in the flesh; yea the devill doth exercise greater power and tyranny over the wicked since the death of Christ, than he did before, revel. 12.12. Wee find in that song of victory after Christ had vanquished the devill, there is a calling vpon the heauens, and vpon them that dwell in them, to rejoice for the victory, and a woe proclaimed to the inhabitants of the earth, and why so? the reason is given, the devill is come down unto them, having great wrath, knowing that he hath but a short time; The meaning is, though Satan, before Christ overcame him by his death, was among the inhabitants of the earth, even such as haue their portion in this life, yet now being overcome and stripped of his power against Gods chosen, he comes down more heavy and in more tyrannous sort vpon them than before, and their woe is as it were doubled by Christ his victory, Satan being now out of all hope to impugn and pull down the salvation of Gods chosen, he will wreak his ire vpon the inhabitants of the earth, he will exercise his power over them to the full, and led them deeper into all horrible sin and condemnation, and make them run greedily vpon their own destruction. Wee are not therefore to marvell at it, that the devill rageth more in these daies, It is no matter of wonder, that the devill rageth more in these daies then in former times. and makes men now break out into greater outrage of sin than in former ages; he is now come down among the inhabitants of the earth, in this latter age of the world, in more tyrannous manner, and the elder the world waxeth, the more the devill rageth, and the more he rageth the more his strength increased, for anger being the whetstone of strength sharpens it, Note therefore marvell not at it, that wicked men are now more shameless in sin then in former times, rather let us marvell at this, that the sun that hath been witness of so many fowle sins( for men now shane not to sin in the open sunne-light they declare their sins as sodom, they hid them not Isa. 3.9.) that the sun I say falls not down from heaven, and that the earth opens not her mouth to swallow us up, and that the Lord Iesus comes not down in flaming fire to burn both heaven and earth and to give the wicked their portion in the lake that burneth fire and brimstone, wee may now justly every day look for his coming to make an end of these wretched and sinful dayes. again, is it so, that the divell notwithstanding the death of Christ doth stil, Such as now find themselves under the power of the divell, are in a most fearful estate. exercise his power over the wicked, and his tyranny greater over them since the death of Christ then before, then let such as find themselves now in this time of the gospel, under the power of the divell, such as are now blind and ignorant, such as are now senseless and secure worldlings such as now are given over to sensuality and drunkenness, to pride, to whoredom, or any known sin, let them consider in what a fearful estate they are, their case is now worse then the case of infidels,& of heathen men before the coming of Christ in regard of the devils power over them, now his tyranny doubled vpon them,& it is now harder to escape out of his hands them is was before the death of Christ. Men commonly promise to themselves, now in the time of the Gospel, an easy escape out of their sins, and a ready repentance when they will; yea, when they are most weak, even gasping for breath on their death-bed, but alas, they deceive themselves, and therein doth the devill show his power over them in possessing their hearts with such deceiving thoughts, know it for a truth, and consider it wicked man or woman, whosoever thou art, the devill is now more mad against thee then if thou hadst lived before the coming of Christ, and therefore will not easily let thee slip out of his hands; and let it stir thee up to use all means possible, and with speed to be delivered out of his power, lest then going on with hope of easy escape, the Lord in his just iudgement give thee up to hardness of heart, and in the end it be with thee, as it was with wicked Ahab, and hard hearted Pharaoh, that the Lord in his iustice offer thee some bait or other to pull thee on to thy destruction. Come wee to the next thing that Christ did on the cross in these words, ( And hath made a show of them openly) the word translated, hath made a show of them,( for it is one word in the original) doth signify thus much. Hath made them a public spectacle of scorn and derision, Interpretation. he hath exposed them to shane and much disgrace( openly) the word signifies( boldly) and the meaning is publicly in the sight of many beholders,( namely) in the sight of God, his heavenly Angels, and in the sight of all that look on the death of Christ by faith; for indeed when Christ hung on the cross, he was a spectacle of shane and contempt in the eyes of the world; all that looked on him with carnal eyes, mocked him, and had him in derision, but in the sight of God, his Angels, and all true believers, he had glory, and the devill and his angels had shane; in the eyes of God, and of his Angels, and all true believers was Christ his victory on the cross, most manifest and glorious, though in the sight of the wicked it was base and contemptible, thus then conceive wee these words as if the Apostle had said. And hath made the divell and his angels a spectacle of shane and scorn in the eyes of God, his Angels, and all that look on the cross of Christ by faith Now hence it is clear, that Christ by his death on the cross hath shamed the devill and Angels; Christ by his death on the cross shamed the devill. Christ his death on the cross was not onely the devils spoil, stripping him of his power, but it was his shane and confusion, for why? When our saviour was on the cross the devils assaulted him most fiercely, and used all the strength they had to vex and torment him: and therefore in the Psalm. 22. wherein is figured under the person of david the passion of Christ, the devils are compared to dogges, to bulls of Basan which tore his hands and his feet, to Lions, to Vnicornes, in regard of the●r cruel usage of him. Now this they did to this end, that they might overcome our saviour, and triumph over him; but all in vain, he on the cross spoiled them, overcame them, lead them captives and triumphed over them, herein then stood the shane of the devill, by the cross, that by it he was disappointed of his hope and purpose against Christ, he hoped he should haue utterly destroyed him, but he was deceived and disappointed of his hope, yea put out of all hope ever to prevail against him, and that was his shane: for as the Apostle saith, Rom. 5.5. The hope of the godly makes them not ashamed, meaning that they cannot bee disappointed of their hope, and so come to shane. Whence we may gather on the contrary, that where hope, failes especially in great matters undertaken, shane cometh vpon it, and so the devill being disappointed of his wished and most wicked purpose in the death of Christ, was thereby shamed; yea, the death of Christ on the cross was his disapointement, and so was it his shane. Is it so then, that Christ his death was the devils shane, did Christ on the cross defeat the devill of his mischievous purpose, did he then disappoint him, when the devill thought he had him at most advantage, and in the very hour of darkness, when he was delivered into the hands of sinners? Mar. 14-41. Then let this strengthen us in our faith in Christ at all times, The devill cannot possibly shane any member of Christ. did Christ shane the devill vpon the cross, and will he now, being exalted into heaven, suffer him to shane any of his members? No, no, it is not possible, Christ on the cross made void the devils hope, that our hope might never make us ashamed; be strong then in the Lord Iesus, whosoever thou art that hast any measure of faith in his blood, and remember when thou hast to deal with the devill, thou hast to do with a shamed creature, if thou hold out the blood of Christ, and come against the devil, in the glory of his cross, the devill will bee ashamed to look on thee; yea, dastardlike he will hid his head, he will not abide the sight of thee, and this is a sweet meditation, let all such as truly beleeue in Christ therein exercise themselves. again, in that Christ his death was the devils shane, we learn how we may come to shane the devill in the sight of God, it must bee by faith in Christ his death, By faith in Christ his death we may come to shane the devill in Gods sight. by fetching our glory from his cross, it may not be by standing on any worth or excellency in ourselves: no, no, in this case the common saying is true, confess the truth and shane the divell, we must confess, we deserve nothing by the best thing in us, but shane and confusion, if the Lord should deal with us in his iustice: and seek onely to the cross of Christ for our glory, and say with the Apostle Gal. 6.14. God forbid, that I should rejoice but in the cross of our Lord Iesus Christ, whereby the world is crucified unto me, and I unto the world, and then wee shall be able to put the devill to shane. One thing more we are to observe from these words, the Apostle saith, Christ by his death made the devil ashamed openly, that is, as we haue heard, boldly, publicly, in the sight of God, of his Angels, and of all that look on the cross of Christ by faith. Note wee then thus much. That the devils shane by the cross of Christ, is an open shane it appears, The devils shane by the cross of Christ, is an open shane. to God, to his Angels; yea to all that by faith look on his cross. No doubt the Apostle had his eye vpon it, when he said, 1 Cor. 2.2. He esteemed not to know any thing save Iesus Christ and him crucified; he thought nothing so worthy to be known as the glorious death of Christ. If we then see not the glory of Christ on the cross, and the devils shane, yea if we see it not with delight and admiration, as it said of the Angels, 1 Pet. 1.12. They desire to behold the things of the gospel and see them with admiration, we haue no faith in the death of Christ, If wee see not Christ his glory and the devils shane in the cross of Christ, wee haue no faith in the death of Christ. yea, let me tell you more, if we see not Christ his glory and the devils shane, set before us in the preaching of the Gospel and administration of the Sacraments( for therein is Christ crucified set before us, Gal 3.1.) If wee take no delight in seeing by the eye of our souls the glorious show that is set before us in these things, but we turn our backs vpon them, or our hearts, are heavy and dull and not affencted with them, and wee haue no delight in them, it is more then a probable argument, wee haue no faith in the death of Christ. It is a wonder to see, how many men and women are carried after vain shows and spectacles, and how they delight in them, how they run after a may-game, or the like, it is because they are not able to see better things. Pray then that thine eyes may be opened to see that glorious show Christ Iesus made vpon the cross, and that thou maiest delight morein that, then in all the glittering shows of the world, otherwise thou canst look for no comfort in that glorious and triumphant death of Christ. Come we to the third thing Christ did on the cross in the last words of this verse. ( And hath triumphed over them in the same cross.) Some read the words thus ( And hath triumphed over them in himself.) But I take this reading( hath triumphed over them in the same cross) to be more agreeable to the context and scope of the Apostle, though the word cross be not found in the original, yet it is to be understood and may truly bee supplied, as we haue it in our English translation. For when did Christ spoil Satan and destroy his power, but when he suffered death on the cross, as is plain, Heb. 2.14. and then also he triumphed over him. Now the Apostles meaning in saying Christ triumphed over them is this. Interpretation. That Christ by his death not onely overcame the devil and his Angels and stripped them of all power to hurt Gods chosen, but in his death he got himself honour and glory over the devill, and he did as conquerors use to do in their triumphs, that as they riding in triumph make known their power and virtue over their enemies to their greater glory: so Christ on his cross to his great glory did manifest and make known his power over the devill; he therein made his glorious power over the devill and his Angels fully appear, both to God, to his Angels, and to all that look on his cross by faith, and that was his triumph, he on the cross shewed himself more powerful then the devill, and stronger then all the powers of hell; yea, therein he manifested the power of his Godhead, for though he cried with strong cries and tears and sweat drops of blood, and cried out that God had forsaken him, yet his Godhead sustained him, and even then by the power of his Godhead he uttered words of faith and confidence, and said, My God, my God, in his greatest agony, he shewed himself stronger then the devill and his Angels, and overcame them, and so had the glory of a full victory and conquest over them. Thus then conceive we these words as if the Apostle had said. And in the same death on the cross hath manifested and made his power over the devill and his Angels fully to appear and gotten himself glory over them in the sight of God, his Angels, and all that look one his cross by faith. Hence it is most clear, that Christ by his death hath gotten a full and absolute victory over the devill and his Angels, for triumph ever followeth victory. Christ by his death hath gotten a full and absolute victory over the devill and his angels. No man of any wisdom will triumph and boast himself before the victory. When Ben-hadad King of Aram coming to battle against the King of Israel boasted himself that the dust of Samaria should not bee enough for all the people that followed him, for every man an handful, 1. King. 20.10.11. The King of Israel returned him this answer, Let not him that girdeth his harness boast himself, as he that putteth it off; giuing him to know, that he boasted unreasonably, before his time, he triumphed, before the victory which was folly in them, for the event of war is uncertain, and triumph ever follows victory. Christ therefore having triumphed over the devill and his Angels in his cross, it is most certain, he had therein a full victory and conquest over the powers of hell, and that makes for our exceeding great comfort. That Christ by his death hath made a full and perfect satisfaction to God for the sins of his chosen, chest by his death hath made a full& perfect satisfaction, for the sins of Gods chosen. yea Christ his obedience satisfactory was fully accomplished on the cross. And so are we to understand that speech of our saviour in his giuing up the Ghost, John 14.30. It is finished meaning that his satisfactory obedience was then fully ended, and without question he could not triumph before he had made a full and perfect satisfaction for vs. objection: it may be said, whereto then serves Christ his resurrection, ascension, and sitting at the right hand of his Father? I answer, they serve not to satisfy for sins, but to apply unto as many as truly beleeue his perfect satisfaction made on the cross, and to put them in possession of the benefits of Christ his passion, Rom. 4.25. the Apostle saith Christ was delivered to death for our sins, and is risen aganie for our justification,( that is) both to testify his perfect obedience, and to apply it to us by his Spirit to our justification. And the Apostle, Ephes. 4.10. saith, Christ ascended that he might fill all things( that is) as may appear by the context of that place, that he might fill Gods elect with all gifts of his spirit, needful to their salvation and so work faith in them to apprehended the merit of his death to their justification, wee are then to hold it for a certain truth, that Christ his death on the cross was a perfect satisfaction to God for the sins of his chosen and therein he ended his satisfactory obedience, and wee are to renounce all other expiatory sacrifice whatsoever they bee, they do much derogate from Christ his victory and triumph on the cross; Popish expiatory sacrifices do much derogate from Christ his triumph on the cross- and such as maintain them are enemies to the cross of Iesus Christ. The next thing here offered to our consideration is this. That Christ his cross was as it were his triumphing chariot, whence wee may easily see that Christ got himself glory over his enemies not out of that which is glorious, but out of that which in itself is shameful and ignominious, he got himself glory out of ignominy, Christ got himself glory not out of that which is glorious, but out of his ignominious death on the cross. it is the usual manner of working with the Lord to bring one contrary out of another, especially when he hath any excellent thing to work to his own glory. In the first creation he made something, yea, all things of nothing, Note. he commanded the light to shine out of darkness 2. Cor. 4.6. in the preservation of his people, he caused the water to come out of a rock, Numb. 20.22. In the work of the conversion of a sinner, ordinarily he works by the preaching of the word, which is as contrary to nature; as fire to water, for there is no seed of faith in nature& preaching is folishnesse to the natural man, and it is most clear from this text, that the Lord Iesus brought life out of death yea, out of his ignominious and cursed death of the cross he got himself exceeding great glory in the sight of God his Angels and of all that with the eye of faith behold his cross, and this himself foretold, joh. 13.31.32. that God should be glorified in him, in his death, that the power of his God-head, should then manifestly appear, as indeed it did and was testified by many signs, Christ will be exceedingly glorified when he shall come to iudgement in rendering vengeance to the divell and to all the wicked. as by darkening of the sun, the trembling of the earth, by cleaving a sunder of rocks by the rising of some dead bodies, by rending asunder the vail of the temple which drew from the Centurion a plain confession, certainly this man was the son of God, a thing very worthy our serious meditation. Is it so then that Christ triumphed& got himself glory over the divell and his Angels out of his cross even then when he suffered that shameful and ignominious death on the cross? Oh then how will he be glorified when he shall come with power and glory to judgement with thousands of his Angels, how shall he then get himself glory in rendering vengeance to the divell, and to all wicked imps the instruments and limbs of the divell? wicked men happily think because Christ is a saviour therefore he will be a mildred and favourable judge, and not deal with them in rigour and severity, but let them know, that when he shall put on his garment dipped in blood as wee haue it, revel. 19.3. when he shall arise and take hold of Iudgement they shall find him a most terrible God of vengeance; if he that is a sweet and comfortable saviour become bitter and terrible, Note. surely, his bitterness and terror will be intolerable, and he will be most dreadful to all his enemies, even to all such as impugn and hinder the course of his gospel, yea, as the Apostle saith, 2. Thess. 1.8. to all that know not God, and which obey not unto the gospel of our Lord Iesus Christ; let all ignorant persons then& all hard hearted sinners think vpon it, and in fear labour to make this terrible judge their glorious and comfortable saviour. again, is it so that Christ got himself glory even out of his ignominious death on the cross, then let all true members of Iesus Christ, know to their comfort that he now reigning in heaven will work their glory out of their sufferings be they never so shameful, Christ will work the glory of all his true members out of their suffering be they never so shameful. yea, as the Apostle saith, Rom. 8.7. through him they shall be more then conquerors, they shall be triumphers in their sufferings, he will supply to them such strength of faith and patience as their very enemies shall stand amazed and wonder at them, and say, as the chief Priests and Scribes said, Act, 4.16. what shall we do to these men, a speech worthy observation, they that had power to imprison the Apostles, or to do with them what they would, stand aghast and at their wits end, and know not what to do to poor, weak, unarmed and friendless men, a strange thing, and such a thing as nature, reason and the world understands not. Thus no doubt will the Lord Iesus show forth his power in all his members, as he got himself glory out of his own cursed death, so certainly will he show his power,& be glorified in thy sufferings if thou belong to him; it is a shrewd evidence, men belong not to Christ, when under the cross they rage and storm, and foam out their own shane, the folly and corruption of their own hearts, if thou belong to Christ, Christ will be glorified in thee, not onely in thy actions, but in thy passions, in thy sufferings, also he will manifest his power in thy patience, faith and constancy under the cross, he will make thee more then a conqueror in thy greatest afflictions. observe wee further, that when Christ in the eye of the world had shane, and seemed to be overcome, then had he glory, he vanquished and triumphed over his enemies in his cross, hence wee are to take out this point of instruction. That wee are not to judge of any by the outward appearance. We are not to judge of any by the outward appearance. It is our saviours own rule joh. 7.24. judge not according to the appearance, but judge righteous iudgement and the reason of this is given Eccles. 9.1. no man knoweth either love or hatred of all that is before them( that is to say by the consideration of outward things it cannot be gathered whom God doth love or hate, indeed wee may, and ought to despise a vile person, Psal. 15.4. whether rich or poor, for his vileness, yet may we not judge him vile before the time,( that is to say) before the Lord haue discovered him to be so by his fruits, it is the corruption of our nature to judge both our selves& others by the outwatd state in this life reproof of such as judge both themselves& others by their outward estate in this life. to think if a man thrive in the world then God loues him, and if he be crossed in outward things then God hates him. But we must learn to reform our iudgement in this point and know that outward prosperity or adversity are leaden rules to judge by; it is no good argument to say God loues us because we prosper in the world; or he hates us because we are crossed in outward things; no, no, wee are to look into the causes and qualification of the mind, repentance, or hardness and continuance in sin: if wee find the latter of these howsoever we prosper: yet let us know it is not a blessing but a curse, and it comes indeed from the providence of God, but to make his iudgement just when it falls vpon us, by reason of our abuse of his mercy. Let us then strive after this grace, that wee may judge aright both of ourselves and others, and especially in time of affliction, it is a singular grace of God to judge rightly of others in time of affliction, david pronounceth a blessing on him that iudgeth wisely of the poor, Psal. 41.1. blessed is he that iudgeth wisely of the poor: the Lord shall deliver him in the time of trouble, &c. If wee judge the poor the worse because of his poverty, or more hardly judge of any because he is afflicted be it one that hath been in our knowledge guilty of some great sin( as wee are ready to say if we see one whom we haue known guilty of some fowle sin to bee afflicted, I knew it would come home to him, the Lord would plague him and not suffer him to go unpunished) if wee thus judge of the afflicted, we may happily sin against the generation of Gods children, as david saith, Psal. 73.15. for the Lord may haue pardonned that sin, and wee judging him plagued for it, we condemn him whom God hath acquitted, and that is a fearful presumption and such as cannot escape the punishing hand of God. Let us therefore learn to contemn a vile person discovered to be so for his vileness, but take heed we judge of no man by the outward appearance, judge wisely of the poor and afflicted that wee may bee blessed of the Lord, and that he in mercy may deliver us in the time of our own troubles. VER. 16. Let no man therefore condemn you in meat& drink, or in respect of an holy day, or of the new moon, or of the sabbath dayes, In this verse we haue the Apostles conclusion of his refutation of legal ceremonies which were urged on the Colossians by false teachers, as of necessary use to salvation for the Apostle began to deal in particular against those ceremonies verse 11. and from that verse to this hath proved by many arguments. That there is perfect salvation, and all things needful to salvation to be found in Christ, and that in him such as beleeue are complete and haue all perfection. Therefore legal ceremonies are needless, this the Apostle infereth in this verse by way of dehortation, and that in regard of the premised reason; they should not let any man condemn them, touching their neglect of those legal ceremonies, and he doth insist in some certain kinds of them urged by false teachers, and under them comprehends all the rest as may appear by his general reason in the verse following: He gives instance of two sorts. First, the ceremoniail choice of meats and drinks, let no man condemn you in meat and drink. Seeondly, the observation of jewish feasts, which he doth express in these particulars, holy dayes, new moons or sabbath dayes. Come wee to consider the words of this verse as they are laid down in order, Interpretation. and first of these words ( let no man condemn you in meat and drink) the word translated condemn doth properly signify judge; it is usual in Scripture put down the one for the other; the general word( judge) for the special( condemn) wee haue it often so, Romans the 14. the same original word is in our English rendered, and that truly, verse 3.( judge) and verse 4.( condemn) for indeed the Apostles meaning in saying, let no man condemn you, is let no man spend his iudgement vpon you in the worst part let him not judge you to sin, and condemn you to sin in meate and drink( that is) touching meats and drinks prohibited touching the use of meats and drinks forbidden by Moses Law, let no man judge you to sin in the use of them. This could not bee that the Colossians or any other could hinder false teachers for judging hardly of them for eating and drinking meats and drinks forbidden in Moses Law. It is true indeed, they could not, therefore the Apostles meaning is, they should not care for their unjust iudgment spent on them, condemning them of sin when they ought not. And thus we are to conceive these words, as if the Apostle had said. Care not for it, regard it not, that any man doth judge you faulty and condemn you of sin for eating and drinking meats and drinks forbidden in the Law of Moses that iudgement and condemnation of you is unjust. Now in the first place wee are to mark the main of the Apostles speech, his speech is not a bare and simplo admotion, but a powerful inhibition, he saith not, take heed that no man condemn you, but he delivers his speech in maner of a law and form of a commanding injunction; let no man condemn you &c. the Colossians were in danger to suffer false teachers to judge and condemn them in regard of legal ceremonies and to take to heart their unjust censures, the Apostle therefore interposeth his apostolical authority, whereby he had power to give precepts binding conscience, and he enjoins them not to suffer any so to do, let no man, saith the Apostle condemn you, let no man lay it vpon you as a Law. And thus the Ministers of the gospel may exercise that power that is given to them, howsoever they may not give new precepts binding conscience, yet they consenting with the word of God their doctrine being grounded on the writings of the Prophets& Apostles they may charge it on the consciences of men, and by way of injunction as occasion is offered, say let this bee done or let that bee avoided. Though the Ministers of the gospel may not give new precepts binding consciences yet their doctrine being grounded on the written word of God may be charged vpon mens consciences& they may enjoin this to be done or that to be avoided. The Apostle hath taught us that it is a part of the ministerial office to be instant, 2. Tim. 4.2. and that must be by commanding, urging, persuading, and forbidding, &c. as occasion is offered, and especially then may the Ministers of the gospel use this manner of speaking, when they see their people in danger to revolt from the truth,& to be seduced, they may then be instant with them,& lay it as a law on their consciences, and say, let no man seduce you, let no man draw you away from the truth, and thus must I needs at this time frame& address my speech to some in our Church, I see some amongst us in danger to be seduced& lead aside into that dangerous schism of brownism, Particular application to some being in danger to bee lead aside into that dangerous schism of Brownism. to such therefore I speak, let them consider what I say, and the Lord give them a right understanding in all things. Wee in this Church of England haue( blessed be God for it) the truth of religion held, taught and professed, yea, the Brownists themselves cannot deny but that the whole fundamental substance of truth is amongst us, yea, I dare be bold to say further, in the word of truth, and in the name of God, and to pawn mine own soul vpon it, wee haue the substance of the truth grounded on the written word of the Prophets and the Apostles, and therefore vpon this ground I must charge thee whosoever thou art, that art wavering, and in danger to be seduced& drawn to brownism, and lay it a law vpon thy soul and conscience, let no man seduce thee, and draw thee away from the truth of religion held and professed amongst us, it is a saying worthy to be remembered, and often thought on, that in divine matters, in matters of so high a nature as is religion, no consultation is to be used, stand not thou now to consult of a charge of religion, but be resolved of the truth held and professed, and tread under foot all persuasions to the contrary whatsoever; and thus I thought good to speak, occasioned from the manner of the Apostles speech in this place. Now from the matter of this powerful injunction, in that the Apostle saith, let no man condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the sabbath dayes; wee may easily gather that it is the nature of an erroneous spirit, of a false teacher, to judge and condemn men, and that chiefly for outward things It is the property of falsē teachers to judge& condemn men chiefly for the use or neglect of outward things. in respect of meate, drink, observation of dayes and the like. Therefore the Apostle giveth the Colossians a countermand, and enjoins them not to suffer any false teachers to join with them, yea, it is the property of a false teacher, rather to judge and condemn for the use or neglect of outward things, then for the breach and transgression of the moral law of God, see it in one example. The Scribes and pharisees did more condemn for not washing hands before meat, and the neglect of other things devised by themselves, then they did for the transgression of Gods commandements, our saviour attacks them for it, Mat. 15. from verse 3. to the 10. Let this serve to make known to us, that the teachers among the Papists are lead with a spirit of error, Popish teachers plainly discover themselves to be lead with a spirit of error. we shall easily find this mark on their foreheads, it is apparent every man may see it, they more urge their own fleshly and ceremonial Law worship then they do the spiritual worship of God; yea, it is extant and to be found vpon record in their own stories, that men haue been more severely punished for eating flesh on a friday, then for simplo fornication or following strange flesh, which is a certain note and badge of an Antichristian Church, learn we hereby to discern them& to take knowledge of the spirit by which they are lead, and so according to the commandement of the Apostle in this place regard not their unjust censures, calling thee heretic and loading thee with opprobrious names; they will condemn thee to the pit of hell for not observing some rotten devise of their own. esteem it not, but set light by it as the breath of men; yea, as the curse that is causeless Pro 26.2. and shall never come. The next thing offered to our consideration from this injunction is the instance here given by the Apostle he saith, let no man condemn you, and he doth instance in meate and drink, hence wee may take up this conclusion. That through Christ we haue free liberty in meat and drink; We haue free liberty through Christ in the use of meat& drink. we may freely eat any kind of meat and drink; any kind of drink; and men are not to accuse and condemn us of sin in so doing, if they do we are not to regard their censure. Among the Iewes before the coming of Christ there was a difference of meats; some were clean, and some were unclean and forbidden, wee may red of them Leuiticus eleventh, thorough out, and Deutro. 14, from verse four, to the end of the twenty& one, but now since the death of Christ all kinds of meat and drink are left to our liberty, that difference is taken away, and as the Apostle saith, Tit. 1.15. To the pure all things are pure, and Rom. 14.14 I know saith the Apostle, and am persuaded through the Lord Iesus that there is nothing unclean of itself, but unto him that iudgeth any thing unclean to him it is unclean, and Verse 20. all things indeed are pure. The reason of this is plain, before the coming of Christ some meats were clean and some unclean, to signify a difference between Iewe and gentle, and the Iewe should not communicate with the gentle, but now by Christ that partition wall is broken down, and of two they are made one in him, Ephes. 2.14.15. Therefore the difference of meats is taken away, and Christians may now with good conscience, with moderation eat any kind of meate, and drink any kind of drink; it is therefore wicked and injurious to Christ his death to forbid the eating of some kind of meats at some times, as the Papists do It is injurious to Christ his death to forbid the eating of some kind of meats at sometimes, as the Papists do at this day, it is made by the Apostle, a badge of Antichristian apostasy, 1. Tim. 4.3. commanding to abstain from meats which God hath created, to be received with giuing thankes, of them which beleeue and know the truth. object: Oh but saith the Papist we forbid not the eating of any meate as unclean, but as unlawful for a time, in regard of the commandment of the Church Answ: A mere shift, and colour of their falsehood in hypocrisy: for first:, we find it in their books that flesh is forbidden, because it was accursed, and not fish in the daies of Noah, therefore they forbid it as unclean. again, they forbid it for holinesse, and for religion, making it part of Gods worship to abstain from some meats at some times; therfore they condemn it as unholy& unclean at that time, though not by creation, yet by their own prohibition, and so their distinction is foolish and the parts of it fall one into an other, and they cannot possibly free themselves in this point from teaching a doctrine of devils. But will some say, may not our gouernours forbid the eating of meats at some times, and if they do, are not wee to obey them? They may, and we are to obey them; but mark how they may forbid the eating of some kind of meats at some times by reason of want, for maintenance of some calling in the common wealth, or for other civil respects, but not for religion, and herein we are to obey them. again, they may at some time enjoin us abstinence from this, or that kind of meate, not in regard of the kind, but in respect of the quantity, or quality of meat, that wee abstain from our ordinary diet, and that which wee do eat be not of the daintiest. Dan. 10.3. In a word, they may in time of famine and scarcity ●enioine us a public fast, that we may testify our humiliation and better attend on the exercises of the word and prayer, and we are then also to obey them these cautions observed. Cautions to be observed in keeping a fast. First, that our fasting be void of superstition, and that we place no worship of God in it, but hold it onely as an help to further us in the duties of Religion. Secondly, that we haue no opinion of merit by it, that thereby we merit forgiveness of sins, increase of grace, or the like. Thirdly, That we hold it not of absolute necessity. And lastly, that it be without breach of the rule of charity, either hurting ourselves,& making us thereby unfit for good duties, or giuing offence to others, such as are weak in knowledge, causing them to call our Christian liberty into question; for first, wee are to inform them that we may thus abstain, because the Magistrate by his authority doth not take away the use of the things we abstain from, but only order and moderat the same. Thus wee see that our Magistrates may forbid the eating of meats at some times, and how we may also with good conscience obey them. And yet, this remaines a truth, that wee haue liberty through Christ to eat any kind of meate, and that we may not be interdicted any kind of meat, at any time, as unholy or unclean as it is among the Papists. And let us use this liberty, purchased by Christ, with thanksgiving, and in sobriety and moderation, We are to use our Christian liberty touching meats and drinks with thanksgiving and in sobriety. that by our eating and drinking we may be more fit to serve God, and to do good duties; let us eat in time for strength, and not for drunkenness, Eccles. 10.17. Let us not tyre ourselves with eating and drinking, and disable ourselves and make ourselves fit for nothing but drinking, and then pretend Christian liberty; so doing wee turn Christian liberty into vnchristian, yea brutish licence to sin, and we use our liberty as an occasion to the flesh. Let this be far from us, and remember we the words of the holy Ghost, 1 Pet. 5.8. Bee sober and watch, for your adversary the devill as a roaring Lion walketh about seeking whom he may devour: giuing to understand, that an epicure or drunkard is a fit prey for the devill. Come wee to the second sort of legal Ceremonies, wherein the Apostle doth insist) namely) the observation of jewish feasts in the words following. Or in respect of an holy day, or of the new moon, or of the Sabbath day. Interpretation. For the understanding of these words, wee must know that the Iewes had many festival daies, which they were to observe and keep holy by the appointment of the Lord, but three special great feasts had they every year above the rest, which were called solemn feasts, or holy convocations,( namely) The feast of* passover, or unleavened bread: The feast of* Pentecost, name the feast of the first fruits: and the feast of* Tabernacles, or gathering in of their fruits in the end of the year: wee read of them Exod. 23. from Verse 14. to the 20. Leuit. throughout Deut. 16. from the beginning to verse the 15. They were also appointed to offer a burnt offering unto the Lord in the beginning of their monthes, Numb. 28.11. and they had an holy convocation, and were to keep the first and last day of their great feasts, as Sabbaths, we find it so lieu. 23.35.39. these things rightly conceived, they will led us to the true sense and meaning of the Apostle in this place. For first, by holiday or feast, we are to understand those three solemn feasts, the Passeouer, Pentecost, and the feast of Tabernacles; by new moon, the feast they kept in the beginning of their month, by Sabbath daies, not the Lords ordinary Sabbath, but the first and last day 〈…〉 Now, whereas the Apostle saith( in respect) it may be expounded either in regard of the whole feast, or( as the original word signifieth) in regard of part of it for happily, some amongst the Colossians did in part observe the jewish feasts, and in part neglect them, thus then we are to understand these words, as if the Apostle had said. Let no man condemn you for neglect of any great feat of the Iewes, or for not observing their feast of the new moon, or the first and last day of their great feasts, or briefly thus. Let no man lay sin vpon you for neglect of any jewish holy day either in whole or in part. Now first, from the second instance of the Apostle, in that he saith, let no man condemn you in the observation of any jewish feast, it is manifest and clear. That we now through Christ since the death of Christ haue a liberty in regard of daies, wee now in that time of the gospel are not bound( as the Iewes were) to the observation and keeping of any one set day above another excepting onely the Lords day. Through Christ wee haue free liberty in regard of the observation of daies, excepting only the Lords day It is that which the Apostle finds blame-worthy in the Galatians, Gal. 4.10. That they observed daies, and monthes, and times, and yeeres. Yea, he saith in the verse following that he was afraid of them, lest he had bestowed his labour then in vain; in that they did turn again to those jewish observations; and he insists in the observation of daies, and times, and yeeres, but that we mistake not the Apostles meaning, his speech being general. Know we that he condemns not there the natural observation of daies and times, as the observation of day and night, summer and winter, harvest and seed-time, nor yet the civil observation of times, as the time of planting, setting, sowing, and plucking up that which is planted, spoken of, Eccles. 3.2. But he reproves them for their observation of daies and times, as a thing to which they thought they were bound in conscience, and as out of holinesse, that the Apostle deals against as opposite and contrary to the liberty of Christians. object: Rom. 14.6. The Apostle saith, He that observeth the day observeth it in the Lord, Therefore we may now in time of the gospel observe a day unto the Lord, as a part of religion and his worship? Answ: We are to consider of whom the Apostle there speaks( namely) of such as were weak, and not fully instructed in Christian liberty, and his meaning is, that they in their weakness intended to observe a day to the honour of God, and thought they did so, but that was their weakness and error, and so the place makes no thing against the truth of this conclusion. That wee now under the gospel are not bound in conscience to a religious observation? of one set day above another, except onely the Lords Sabbath. How then can the Papists justify their festival daies, and their set solemnities, Confuation of Popish festival daies urged by the Papists as necessary to bee observed. which they urge on men, and bind their consciences with the necessary observation of them: they teach that the sanctification and keeping of their appointed feasts is necessary, how then can they free themselves from the brand of such teachers as the Apostle deals against in this verse, even such as bind the conscience when they ought not, and charge men with sin unjustly. Oh, saith the Papist( he hath his cauelling exception ready) the Apostle here dealt against jewish observation of daies and judaical festivities, and you misaply the text against Christian holy daies, such as ours bee. See the cunning of these men to deceive themselves, what is this but a mere shift, for howsoever, it is true, the Apostle dealt against jewish feasts, yet the doctrine of this place may be generally applied against jewish or any other superstitious observation of daies whatsoever, the Papists in this case do, as he that strips himself of one sort of clothing, and for pride doth invest himself with a svit of a newer fashion, every man knows he puts not away his pride, but onely changeth his fashion: so the Papists do but change from one suit of sin to another, they keep not the same feasts that the Iewes did, but they haue new feasts in their stead, and those full of gross superstition, for they hold the observation of them necessary, yea part of Gods worship, and place greater holinesse in those feasts then in the Lords Sabbath, and dedicate many of them to the honour of Saints and Martyrs, that they may be partakers of their merits, and helped by their prayers. Now what is this, but most gross and abominable Idolatry, and wee must needs in this respect hold them in the number of false teachers. But may some say, may not we haue solemnities and festival daies appointed by our Church, and they being appointed, may not we observe them. Answ: Our Church may appoint such daies, and being appointed wee may observe them, John 10.22. Wee red there was the feast of Dedication at jerusalem, which was a feast ordained by the Church, in the time of Iudas Machabaeus, as we find 1. Mach, 4.59. in remembrance of the reparation of the Temple, and deliverance from the tyranny of Antiochus, and verse 23. Christ himself was present at the feast, and by his presence he hath given manifest allowance of this. that the Church may appoint festival daies, and being appointed, we may observe them; yet know how the Church may appoint, and how wee may observe them being appointed,( namely) with these cautions. First, How the Church may appoint and how we may observe festival daies. if the appointment and observation of them bee held as a thing indifferent, not of absolute necessity. Secondly, if it be void of superstition, neither placing the worship of God, nor any force of Religion in that observation of them, nor with any opinion of holinesse in those times, but that the appointment of them, be for the assembly of Gods people, for the exercise of the word and prayer. Thus may the Church appoint festivities, and being so appointed wee may observe them, and thus doth the Church of England observe holy daies and no otherwise and therefore the Brownists either ignorantly, or maliciously do us wrong, in demanding whether our feasts bee the true worship of God or no, in their printed questions, for we place no worship of God in them( but that by the way. Wee see how the Church may appoint festivities, and how we may observe them and yet this is still a certain truth that wee now in time of the gospel are not bound in conscience, and necessary to the religious observation of daies, except onely the Sabbath day, and not to pass from this without some word of exhortation. Is it so, that wee now in time of the gospel thorough Christ haue this liberty, that we are not tied in conscience to necessary observation of any daies, excepting onely the Sabbath. Then let us not foregoe this liberty, and now make ourselves slaves to certain daies, Wee are not to make ourselves slaves to certain daies. and that after the manner of the very heathen. How is that, may some say? I answer, that is done when wee put a difference between day and day in regard of good or bad success; as forsooth this is a dismal day, a day of bad success, therefore we may not put on new garments, take a journey or begin any work on that day, thus to observe daies after an heathenish manner, is utterly to renounce Christian liberty; yea to profess that we are still in bondage to sin, Satan, and the corruption of our own hearts: let this be far from us, and let us remember what the Lord saith unto his people by the mouth of his Prophet jer. 10.2. learn not the way of the heathen, and be not afraid for the signs of heaven; fear not the signs of heaven, if we fear them certainly we fear not God. Therefore let us take heed of this, let us hold fast our liberty in respect of daies purchased by Christ, and use it with good conscience, remember thou art set free by Christ, from the observation of any jewish feast, therefore keep thou every day a Christian feast. How is that may some say? I will tell thee in a word; purpose every day to avoid all and every sin, set thyself every hour of the day in the sight of God, and walk as before him carefully and constionably in all good duties, and so doing thou shalt keep a good conscience, and that the wise man hath told vs. Prou. 15.15. is a continual feast even every day holy day: some there be that take occasion from this text of the Apostle, to open their mouths against the Lords ordinary sabbath, and to say it is here put among the ceremonies of the Iewes, and so is abrogated and quiter abolished, and we ought not to keep it, but if we remember the exposition of the words, they may be answered in a word, that the Apostle here speaks not of the Lords ordinary Sabbath, but of the first and last day of the great feasts of the Iewes, yet I think it not amiss to stand while to make known, and to prove the morality of the Lords Sabbath, and that we err not in the beginning we must know that the Sabbath was before the death of Christ, in part ceremonial( namely) as it was a seventh day from the creation, and in regard of the strict rest of that day enjoined to the Iewes, to whom it was not lawful to kindle a fire, Exod. 35.3. But as it is a day of rest with some, more liberty in regard of things either of present necessity as the quenching of a fire having taken hold on an house, or of lawful convenience, as preparing of frugal meate and diet, out of the public exercise, or without hindrance of it; That the Sabbath is moral and perpetual, proved. as it is thus a day of rest set apart for the service of God, onely in the exercises of religion, and works of mercy and love: so it is moral and perpetual, I might prove this by many arguments, consider we only these two. First, the commandement of keeping the Sabbath was given to Adam in Paradise before the fall, and therefore doubtless it is moral and perpetual, for he then needed not any ceremony to led him to Christ, he needed not to beleeue in Christ, having not sinned. again, it is engrafted in nature that their should bee a time set a part from public businesses,, and be bestowed on matters concerning Religion. There was no Nation, almost among the Gentiles which had not some festival daies for the public exercise of their Religion, wherein though they erred, yet it sheweth that it was grounded on the Law of nature, that some time should bee appointed for the special worship of God, and consequently it proves the commandement to be moral and perpetual. Now then is it so, that the Sabbath is moral and perpetual: We must not only abstain from open profanation of the Sabath, but we must also take hede that wee rest not in a ceremonial use of it. let us not then onely abstain from open profanation, by eating, drinking, and immoderate feeding, or whatsoever may make us unfit for the service of God in the duties of Religion. But let us take heed that wee rest not in the outward and ceremonial use of the Sabbath, which is a thing too common amongst men: many come to the Church and hear the word, and go home again without any profit by it; yea, with much hurt to their souls: they keep the Sabbath onely for fashion, not with any regard of true godliness, Note. never labouring by the use of the Sabbath to grow in love towards God, or tender affection towards men, for that is the true keeping of the Sabbath. Now then to stir us up to be more careful hereafter of this duty, consider onely these two things. First, he or shee that is a wilful Sabbath breaker, is no true child of God; for he that is a true child of God will reason with Saint james, 2.10. That he that hath commanded one thing hath commanded another, and break one commandement of God, and be guilty of all: therefore he fears the breach of every Commandement of God. again, call to mind what the Lord saith in the end of the fourth commandement that he hath blessed it and sanctified it,( that is) he hath appointed it for holy uses, that it might be a means of blessing both on thy soul, body, and whole estate: if then thou wouldest make it good to the comfort of thine own soul, that thou art a child of God: yea, if thou tender the good of thyself, and wouldest bring down a blessing one thine own soul, body, and whole estate, bee careful to sanctify the Lords Sabbath, and labour by use of it to bee brought nearer to God by faith and repentance and nearer to thy brethren in true hearted affection; there is much hatred, grudging, and hart burning amongst men, one against another, what is the cause? Surely amongst other this is one special cause, we are careless in the sanctification of the Sabbath, wee keep it onely for fashion and not as wee ought. Let us therefore hereafter be more careful of this duty. VER. 17. Which are but a shadow of things to come: but the body is in Christ. This verse hath respect to the verse immediately foregoing as a further confirmation of it by a new argument, and in it is also couched an answer to a secret exception, that false teachers might take against the Apostles conclusion in the verse before; for happily they might except against him, and say: is not the choice of meats, and observation of solemn feasts, new moons, and the use of other ceremonies among the Iewes, a thing commanded of God, why then should they be neglected? To this the Apostle doth enfold an answer in the words of this verse, and it is this. That they were indeed commanded of God, but onely to this end, to shadow out Christ to come, and at his coming to cease and haue an end; and so the Apostles argument for confirmation of his conlusion is here taken from the end and use of the ceremonies of the Law, and may thus beframed. The Ceremonies of Moses Law were appointed by God to prefigure and shadow out Christ to come. Therefore Christ being now exhibited and come in the flesh there is no more use of these ceremonies they haue ended their office in Christ. In this Verse more specially we haue, First, a description of the legal Ceremonies, what they were in their own nature and proper use( namely) that they are a shadow of things to come. Secondly, what Christ is in respect of them, that he is the body of those shadows in the words following, but the body is in Christ. Interpretation. Come we to consider the words of this Verse, ( Which)( that is) which ceremonies before mentioned, and all other of like sort. ( A shadow) This word shadow is a word of similitude or comparison and the meaning is a type or resemblance figuring and showing things to come, and the legal Ceremonies are thus compared to a shadow, especially in two respects, First, because as a shadow doth show the body obscurely( for who can perfectly know the body by the shadow?) so the types and figures of the old Law did obscurly show things to come. Secondly, because as a shadow is a thing without substance, and formally by itself a mean accident: so the rites and ceremonies of the law taken by themselves, were empty shows( of good things to come)( that is) of Christ to come, of the mysteries and benefits of Christ, as reconciliation with God, justification, remission of sins, purgation of conscience, and the like. ( But the body is in Christ) The words are, but the body is of Christ, the meaning is, but Christ is the body of those shadows( that is) the substance and truth of them, because he did truly perform and exhibit those things which they shadowed▪ thus then briefly conceive wee the words of this verse, as if the Apostle had said. Which ceremonies before spoken of and all other of like sort, are but an obscure resemblance, and being taken by themselves are but an empty show of Christ to come,& of the mysteries& benefits of Christ, Christ is the substance& truth of them, he truly performing and exhibiting those things which they did prefigure and shadow out. Now first the Argument here used by the Apostle is to be considered in that he reasons thus. That the end and use of legal ceremonies was to shadow out Christ to co come. And therefore Christ being now come, there is no more use of them it plainly teacheth us the abrogation of the use of all significant and shadowing ceremonies of Mosos Law, that by Christ his coming and death all ceremonies of figure and signification are abrogated and taken away in regard of the use of them. All significant and shadowing ceremonies of Moses Law are taken away by Christ his death in regard of the use of them. I say ceremonies of figure and signification for some were of order, and may be used without binding the conscience to the necessary use of them. And again, I say, in regard of the use of them, for as those ceremonies are set down in the books of the old testament they are part of the written word of God and may still instruct us concerning Christ his coming suffering death, and the many and great fruits of it: but in regard of the use and observation of them they are quiter abrogated and we now in time of the gospel are free from the observation of any jewish ceremony, being a figure of Christ to come, yea, now the use and observation of jewish ceremonies is a thing not arbitrary and left to us as indifferent, but it is utterly unlawful, and that is plainly taught Heb. throughout but specially 9.10.11.12. in the 10. verse it is said, that the service of the old Testament onely stood in meats and drinks, and diuers washings, and carnal rites until the time of reformation, when was that time? it is expressed in the verse following( namely) the time of Christ his coming but Christ being come, an high Priest of good things to come by a greater& more perfect tabernacle, not made with hands( that is) not of this building. Neither by the blood of goats and calves: but by his own blood entred he in once unto the holy place, and obtained eternal redemption for us Gal. 5.2. the Apostle was bold to tell the Gala●hians and he speaks it with authority setting his own name before it, that the use of circumcision would prove most dangerous unto them, behold I Paul say unto you, that if ye bee circumcised, Christ shall profit you nothing. Act. 16.3. Paul himself circumcised Timothy. It is true, but the text saith it was because of the Iewes, in regard of the weak Iewes, who otherwise would haue been offended. Why? but if circumcision were utterly unlawful, then he ought not to haue used it for avoiding the offence of any. To this I answer, though circumcision after the death of Christ was a dead ceremony, yet till the destruction of Solomons temple it was a thing indifferent, it was a ceremony dead, but not butted, and so was it used by the Apostle as a thing indifferent, but after the destruction of the Temple, when the Church of the new testament was planted, then was it a deadly ceremony utterly unlawful. And therefore wickedly, and most injuriously deal the Papists, in loading their simplo followers with an huge heap of ceremonies, discovery of the injurious dealing of the Papists in loading their followers with a mass of ceremonies. taken partly from the Gentiles, and partly from the Law of Moses, their mass which they account the marrow of religion, is nothing but a mass of jewish ceremonies, and therein they lay on mens necks an intolerable yoke so called, Act. 15.10. yea, therein they show themselves to be lead with the spirit of Antichrist, such a spirit as John speaks of, 1. joh. 4.3. in effect denying Christ to be come in the flesh, we must remember that we are now set free from the use of jewish ceremonies; we now are not to worship God in outward sacrifices and ceremonies, but in Spirit and truth, even in spiritual worship and service. The next thing offered unto us from this verse is this, that the Apostle in describing the legal ceremonies, useth this comparison, that they are but shadows: Hence we are plainly taught thus much. That the significant ceremonies of the Law were onely obscure resemblances, The significant ceremonies of Moses law were only obscure resemblances& empty shadows of Christ and his benefits. and by themselves but empty shadows of Christ, and the benefits of Christ. Christ was onely shadowed out by them in the time of the old Testament. Christ his grace and benefits were not given by the very sacrifices and ceremonies of the Law but they that used them were to haue an eye to the body of them( namely) Christ, hence it is that the people of God were often reproved by the Prophets in using of those sacrifices because they restend in the use of them, as if by the very offerings of a sacrifice their sins had been taken away, and in their offering they had not an eye to the body they looked not at the true perfect sacifice of Christ, whereof those sacrifice were onely a shadow the Lord therefore saith, Isai. 1.11.12.13. what haue I to do with the multitude of your sacrifice, I am full of the burnt offerings of rams and of the fat of fed beasts, and I desire not the blood of bullocks, nor of lambs, nor of goats. When you come to appear before me, who required this of your hands to tread in my courts? Bring no more oblations in vain: incense is an abomination unto me: I cannot suffer your new moons nor Sabboths nor solemn daies( it is iniquity) nor solemn assemblies. What is the reason of it? it is given ver. 15. in the end for your hands are full of blood, as if he had said, when you offer these sacrifices, you rest in your outward service, as if the very offering of it were sufficient to confer my grace upon you, you look not by faith to the one true perfect sacrifice, and that is manifest because you do not testify your faith by the fruits of it, you still continue in your sins, and so your sacrifices are abominable in my sight, I cannot endure them, Hebr. 10.1. the holy Ghost saith in plain terms, that the Law had the shadow of good things to come, and not the very image of the things. Heer then comes a question to be handled( namely) this. What difference there is between the sacracraments of the old testament and our Sacraments of the new testament, for it may seem that the Sacraments of the old testament being abolished they were but ceremonies, and so but obscure resemblances and by themselves but empty shows, and the question may be how our Sacraments differ from them. The Papists in answer to this question say, that the Sacraments of the old testament did only signify and shadow out grace to bee given afterward by the passion of Christ, but our sacraments in the new testament( say they) do contain grace in them, and give grace, ex opere operato by the very work done; this is a mere untruth, and a difference devised by themselves, that we therefore may assign a right difference between them, we must first know that that the Sacraments of the old testament, were both ceremonies and sacraments. Ceremonies as signs of the Messiah to come, and sacraments as seals of the righteousness by faith having the word of promise adjoined to them the Lord promising in his word that by those signs he would offer, apply, seal up and confirm grace in the right vsers of them. The true answer. Now then for answer to the question, as the Sacraments of the old testament, were ceremonies, so there is a main difference between them& our sacraments, for so they are onely resemblances of things to come having no word of promise annexed unto them as our sacraments haue, but as they were sacraments, so there is no essential differenee between them and our sacraments, No main difference between the sacraments of the old Testament and our sacraments. they did signify and seal up the same grace and righteousness to salvation and life eternal, that ours do, therefore the Apostle calls circumcision the seal of the righteousness of the faith, which Abraham had when he was uncircumcised, Rom. 4.11.1. Corinth. 10.3.4. he saith that the fathers in the old testament did eat the spiritual meate, and did drink the same spiritual drink, for they drank of the same spiritual rock, that we do in our Sacraments( namely) Christ and so in substance there is noe difference between their sacraments and ours, yet know that the sacraments of the old Testament and our differs, and that in three things. The sacraments of the old testament ment& ours diss●r further in three things First, in outward signs and rites. Secondly the Sacraments of the old testament did foreshow Christ to come. Ours are visible declarations of Christ already come. Thirdly, our Sacraments do more plainly and fully set Christ and his death before us then did theirs. For as in the new Testament, the means of revelation is more clear, the light of faith greater, and the measure of grace more ample, so also by the sacraments of the new Testament is the grace of Christ more plainly and fully and plentifully offered and dispersed then by the sacraments of the old testament. Now this wee are to consider. Is it so that the grace of Christ, is not now set before us in obscure shadows, as it was before his coming in the flesh, is it now more fully and plainly and plentifully offered unto us in the preaching of the gospel, and administration of the Sacraments; Then let it shane us to bee behind them of the old testament, in knowledge, in faith, and in sound and comfortable apprehension and application of the grace of Christ. It is a shane for us to bee behind them that lived in time of the old testament in knowledge, in faith,& in sound receiving of the grace of Christ. herein many are much defective, many haue no understanding of the grace of Christ, so plainly set before them in the sacraments, as if Christ were yet in crucifying, and as if his blood were now dropping from his body in their sight; yet many that come to the Lords table, see it not, nor haue any apprehension of the grace that is offered. And what is the cause? Surely, that is one cause which our saviour hath given joh. 3.19. we love dowes rather then the substance, wee are so wedded to the vanishing pleasures and fading profits of this world, which are but shadows that wee cannot see, much less affect the true substance of grace in Christ. Well, let us remember what our saviour saith in that place, this is the condemnation that light is come into the world, and men love darkness rather then light, so certainly wee may justly fear, that this will bee to our deeper condemnation, that the truth and substance of the old shadows is come into the world, and yet wee rather love the shadows of pleasure and worldly profits then this enduring substance, therefore our iudgement and condemnation shall be the greater. One thing more we may hence gather, in that the Apostle saith, that Christ in respect of the legal ceremonies is the truth and substance of them, wee may conclude that all sacrifices propitiatory are now ended in Christ, All sacrifices propitiatory are now ended in Christ. they are now needles, yea, they are pernicious, because Christ his perfect sacrifice is succeeded in stead of all legal sacrifices, they being weak and insufficient to take away sin, Christ by his one offering hath made perfect them that are sanctified, so saith the author to the Hebrewes, Heb. 10.14. and this discovereth to us, that the popish sacrifice of the mass, which the Papists hold to be a propitiatory sacrifice for the quick and dead, is a most abominable idol, The sacrifice of the mass is a most abominable idol. they please themselves in the shadow when they may haue the true substance, for they teach that Christ is still offered under the forms of bread and wine, after an unbloody manner, which a is most gross, senseless and dangerous heresy. Let us remember that Christ his sacrifice on the cross, was the compliment, We are to cleave by faith to the infinite and eternal merit of Christ his sacrifice on the cross. substance and truth of all the old sacrifices, and so all expiatory sacrifices are ended in that,& let us by faith only cleave to the infinite and eternal merit of that one perfect sacrifice, as the onely propitiation for all our sin, and then we shall be sure to find remission of sins, peace with God in this life, and eternal comfort with him in the life to come. VER. 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 with his fleshly mind. In this verse the Apostle comes to deal against the corruption of religion and means of seducement, and drawing away from the truth fetched from philosophia, and the vain speculation of certain Enthusiasts( that is) such as pretended heavenly visions and revelations, and he doth insist in one particular, which such false teachers laboured to thrust on the Colossians( namely) the religion or worship of Angels. Now the Apostles maner of dealing against this is as it was before ver. 16.( namely) by way of dehortation, that the Colossians should not suffer any to corrupt them with the religion or worship of Angels, that is the general matter of this verse. The generell matter of this verse. In the manner of delivering of it more specially, The manner of delivering of that matter. two things are offered to our consideration. First a dissuasion from suffering false teachers to draw them away to the worship of Angels. Secondly, a description of such false teaehers. And in both these are couched& contained arguments of refutation to repel that false doctrine of the worship of Angels. The dissuasion is in these words( let no man at his pleasure bear over you by humbleness of mind and worshipping of Angels) wherein is laid before vs. First, this general, Let no man bear rule over you, or let no man defraud you: with the manner, how false teachers sought to bear rule over the Colossians( namely) after their own will and pleasure. Secondly, the particular thing whereby false teachers would bear rule over them, and defraud them, and that was the worship of Angels; which is amplified by the means used to persuade thereunto( namely) humbleness of mind( by humbleness of mind) for so( as I take it) those two things are to be conceived and distinguished in the purpose of the Apostle. That the one was the thing whereby false teachers laboured to bear rule over the Colossians. And the other, the means used to persuade them unto it. The description of false teachers, what they were, is in the words following. ( advancing himself in those things which he never saw.) First, they are described by their boldness, that they durst boldly take on them the knowledge and determination of things they had never seen. ( advancing himself in those things which he never saw. Secondly, by the roote and efficient cause of that( namely) the vain pride of their carnal minds in the last words, rashly puffed up with fleshly mind. Now the arguments included in this dissuasion and description to refel the false doctrine of the worship of Angels, are especially these two. First, that such worship is most dangerous, if they should embrace it, it would bee a means to draw them from Christ, to defraud them of their price, and to bring them into thrall and bondage to the corrupt wils of men. Secondly, that such worship is not built on any good ground, but thrust out from the vain speculation of men taking on them the knowledge of things they never saw, and that through the vain pride of their own fleshly mindes. Come we to the words of this verse, and first, Interpretation. of the dissuasion ( Let no man at his pleasure bear rule over you, by humbleness of mind, and worshipping of Angels) Wee find but one word in the original, here translated( bear rule over you) and for the understanding of it, we must know that the heathens in their games and public exercises of wrestling, and the like; had some that used to sit as umpires to give to them that did best the reward of a garland, a crown, or some such thing. Now the word here used is Metaphoricall, and it is taken from the corrupt and unjust dealing of such umpires, who no doubt sometimes defrauded them of the prise, that deserved it. From such unjust dealing of such umpires is the word here borrowed, and it signifieth after the manner of unjust umpires to defraud men of the prise that is due to them: the meaning is to draw them from Christ, and so to defraud them of eternal life and salvation, due unto them, in, and thorough him( at his pleasure) that is, according to his own lust, without any reason at all( by humbleness of mind) the meaning of it is not, by true humbleness of mind, for that is an excellent grace and virtue: but by a counterfeit show of it, under a colour of humbleness of mind( and worshipping of Angels) the words are( religion of angels) and the meaning is, by religious adoration, or invocation of Angels, thus then wee are to conceive the meaning of this diswasion. Let no man according to the lust of his own heart without any ground at all by his false opinions draw you from Christ, and defraud you of the prise of eternal life due to you in him: and that by persuading you under a colour of humbleness of mind to the invocation and worship of Angels. Now first, observe we here that the Apostle was not content with his former dissuasion, Verse 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 daies. But he subioines this to it as needful also, Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels. Thereby giuing us to understand, that false teachers used not one kind of imposture to draw the Colossians from the truth, but on while they urged circumcision, and the observation of the legal Ceremonies to be needful to salvation: an other while they magnified angels, and under a colour of humbleness of mind, sought to bring in the worship of Angels. Hence we may easily take up this conclusion. That Satan hath many faire coloured means to corrupt religion, Satan hath many faire coloured means to corrupt religion. if he cannot by one subtlety prevail to overthrow or corrupt the true faith of Christians, he can and will use another; and if that succeed not a third; yea an infinite number of sleights to that purpose: he is the Dragon with seven heads, revel. 12, 3.( that is) having the fullness of all subtlety and craft. And this I note, to teach us to arm ourselves not onely against one or two, but against many subtleties of Satan used to draw us away from the truth: We must arm ourselves against many subtleties used by Satan to draw us from the truth of religion. wee must not onely be armed against the coloured craft and subtiltilty of the Papists, labouring to corrupt us with a show of Scripture, by addition, detraction or some absurd gloss, misinterpreted by glorious titles of unity and universality by lying sig es and wonders, and such like, but we must be provided to withstand the slight of such as seem to haue the truth, and yet under the colour of a constitution of a Church, go about to undermine the whole building of sound faith and religion: yea let us be circumspectly and arm ourselves against the subtlety of Satan, under the show of great knowledge, and profound learning, tendering to us strong points of doctrine, and dangerous errors, some there be that in this respect are deluded and much deceived, let them remember what they red, revel. 2.24. profounditie and depth of learning abused to broach error, is the very deepenes of satan. Let us therfore arm ourselves against it, and against all his subtleties, and that we do this let us receive the truth in love of the truth, and testify our love by bringing forth the fruits of it, and then no doubt we shall haue the secret of the Lord revealed unto us, as it is said, Psal. 25.14. We shall be able to discern between truth and error, and spy out the subtlety of Satan going about to deceive vs. The next thing we are to observe in this diswasion is, that the Apostle saith not, Let no man seduce you by bearing rule over you by humbleness of mind, and worshipping of Angels, but he sets out such seducement with the danger of it, that it is like to prove a defrauding of them of the prise of eternal life, let no man defraud you of the prise of eternal life and salvation due unto him, in, and through Christ. Hence are we taught how dangerous a thing it is to bee seduced and drawn away to any fundamental error, It is a very dangerous thing to bee drawn away to any fundamental error. The doctrine explained. such as is the invocation and worship of Angels: men that are so sedused are in danger thereby to lose eternal life; and that this doctrine be not mistaken, I must of necessity a little further explain it. First therefore, I say it is dangerous to be drawn away to such an error as is against the foundation, and doth overturn any truth necessary to be believed to salvation, as the unity of the Godhead, the trinity of persons, that Iesus Christ is the onely saviour of all Gods chosen, that we are redeemed by him, that we are justified in the sight of God by faith, without works, and such like. Secondly, I say not, that such an one as is seduced and drawn away, shall never come to life and salvation, but that he is in danger to lose eternal life, for happily he may be drawn and fall into that error of weakness and ignorance, it was the case of the Galatians, Gal. 1.6. I marvell that ye are so soon removed away unto an other gospel, from him that had called you in the grace of Christ, and he may continue in it ignorantly for a time, and afterward repent and be saved. Thus then conceive we the doctrine, that he that is drawn away to any error, overturning the truth necessary to be known and believed to salvation, is in great danger to lose eternal life, and to be damned forever, for he may come to hold that error obstinately to the end, and then he shuts himself out from all possibility of salvation. The Apostle saith, Gal. 5.4. ye are abolished from Christ, whosoever are justified by the Law, ye are fallen from grace. The meaning is, you that are of that erroneous opinion, and hold it stiffly, that you are justified by the Law, you are abolished from Christ, Christ is to you an empty and unprofitable Christ, and then as Saint John saith, 1. joh. 5.12. He that hath the son, hath life; and he that hath not the son of God, hath not life, he cannot come to be saved. And this may serve to inform our understandings in this point, Information of iudgement touching erroneous opinions held by some. that all erroneous opinions are not damnable, the Apostles themselves for some time, even till Christ was ascended into heaven, held an error touching the establishment of the kingdom of Israel by their Lord and master, Act. 1.5. yet were they, even then, in the state of grace, and salvation, because they restend on Christ, as the onely saviour of the world, who should take away theit sins, and bring them to everlasting life; as appeareth, joh. 5.68.69. And therefore it is not every erroneous opinion that is damnable, but onely such as doth overturn some fundamental truth necessary to bee held to salvation, and that held with obstinacy to the end, that shuts a man out from all hope of salvation. again, is it so that seducement and drawing away into some fundamental error is so dangerous, is it the hazard of our own salvation, then let us take heed, how we give place to them that are tempering with us to yield, though never so little, to some fundamental error, Wee are to beware of such as would haue us yield though but a little, to some fundamental error. as to hold justification in the sight of God, partly by faith, and partly by works. Let us do in this case, as the Apostle saith, he did in the like. Gal. 2.5. give no place to them by subiection not for an hour, no not for one minute, if we do, we bring ourselves in danger to lose eternal life; it is thought by some, there may be a little yielding to the Papists in fundamental points of religion, and so an union and mixture may bee made of their Religion and ours, which is a mere dream of carnal gospelers and worldly politicians: we must not yield from the least part of truth revealed necessary to salvation, our yielding never so little from such a truth is most dangerous: the Lord may give us up to go on, from one degree of error to an other, till we come to hold a lie in the right hand,( that is) with obstinacy continue in it, and so be damned. Let us therefore take heed of yielding any jot from a fundamental truth, let us hold that more precious then the whole world. mark we further, the Apostle saith, Let no man bear rule over you at his pleasure, Such as are misled by others, either into errors or sin, are held by them in a miserable thraldom. proof of the first. according to his own corrupt lust, without any reason at all. See then the fearful thraldom of such as are seduced by false teachers, they bear rule over them at their pleasure, they lead them whither they list. I shewed when I stood on the 8. vers. that false teachers carry away the simplo as a prey, and use them at their pleasure, the Apostle hath made it manifest, 2. Cor. 11.20. where he saith, The Corinthians suffered false teachers to use them at their pleasure. having handled that point, I will not now stand vpon it, nor now remember the use was made of it: but consider wee the truth of this in an other kind: as false teachers lead the simplo into error, and hold them in it at their pleasure; even thus do many wicked instruments of sin, such as are means to draw others to sin, and to lead them to lust and lewdness, to riot and unthrifty means, do not they lead them at their pleasure and hold them in sin, as they list. look one the example of Ahab, 1 King. 21.25. It is there said, proof of the second. he sold himself to work wickedness in the sight of the Lord, and that jezabel his wife provoked him, he was a slave to sin at the provocation of Iezabell his wife. look again, Prou. 7.22. the whorish woman having enticed the wanton young man destitute of understanding, it is said, he followed her strait ways as an ox that goeth to the slaughter, and as a fool to the stocks for correction. And not to seek far for examples, are there not many in the world that are slaves to wicked instruments of sin, even to such as lead them to drunkenness, filthiness and many lewd courses, are they not ready to attend them at their beck, and at their call to go whither they list to lead them? yea, are they not ready to go with them when they will haue them, sometimes( which is able make any honest hart to to bleed) from the Church to the tavern, are there not such in the world? it is too evident, there bee too many. Well, my speech tends to this purpose, to let such as are thus lead by others to know, and see, in what a miserable thraldom they are, they will say sometimes when they are dealt withall to put up any injury or wrong, they will not be made fools for any mans pleasure, such an one shall not use them at his pleasure, and they put it up and say nothing, and yet they can be content that the devill and his instruments should lead them to lewdness and sin at their pleasure; yea to be held in the snare of the devill at his will and pleasure. 2. Tim. 2.26. learn whosoever thou art, that art thus lead by wicked instruments of Satan to see and consider thy bondage, that thou art in a miserable thraldom, and seeing it, to use all good means to hasten out of it; They that are lead by others to sin must take notice of their bondage and hasten out of it. and for such as are means to draw others to sin: I say no more but this; That as they are the devils factors: so without great repentance they shall one day be his partners, and their portion shal be with him that was the first entier to sin,( that is) the devill and his Angels in the bottomless pit of Hell. One thing more is offered to our consideration from the form of speech here used ( Let no man defraud you of your prise) It should haue been spoken of before, but it will not bee amiss now to remember it; It is this, in that the Apostle saith, Let no man defraud you of your prise, meaning by the word( prise) eternal life and salvation in, and through Christ. Hence it is evident and plain that eternal life is proposed and set before us as a prise, eternal life is set before us in the Scripture as a prise. it is made known to us in the Scripture, to bee as a garland, or a crown that is wont to be given to such as run well in a race, or such as wrestle well, or the like, 1. Cor. 9.24. They which run in a race, run all, yet one receives the prise: so run that ye may obtain, meaning the prise of eternal life, and verse 25. he saith, but we for an incorruptible crown,( that is) for an incorruptible crown of life and salvation, Phil. 3.14. saith the Apostle, I follow hard toward the mark, for the prise of the high calling of God in Iesus Christ( that is) to that heavenly glory, to which God calls all his elect in Christ. Now the reason, why eternal life is thus resembled to a prise, or a crown, is not as the Papists teach, because it is deserved, but because it is given as a reward after we are come to the end of our race after wee haue run the race that is set before us in this life, keeping faith and a good conscience, and haue finished our course in holinesse and the fear of God, then is the crown of life& glory given, and in that respect it is said, to be a prise, or a crown, as the Apostle shows plainly, 2. Tim. 4.7.8. I haue fought a good fight, and haue finished my course, I haue kept the faith: and then in the eighth verse he subioyns, henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me onely, but unto all them also that love his appearing, he saith not, therfore I haue deserved the crown of righteousness, but that the Lord the righteous judge should give it to him at that day. Oh, but saith the Papist, it is called a crown of righteousness, it is given by a righteous judge, for these two words they stand on in that verse. Therefore it is justly deserved. I answer them, it is called a crown of righteousness because it is indeed the reward of true believers, even of such as are just and righteous in Christ, bringing forth the fruits of righteousness, and it is said to bee given by a righteous judge. because it is given by God who is just in performing his promise, for he hath freely promised to all such as are in Christ, and bring forth good fruits of holinesse and righteousness, the reward of eternal life, and in performing this promise of his, he is here said to bee just, and so the meaning of the Apostle in the general sentence comprehended in the words of that verse is this. That the Lord doth crown true believers, bringing forth the fruits of holinesse and righteousness with the reward of eternal life, and that justly, or as a just judge, not in regard of the merit of those works, but in respect of his own free promise in Christ, having bound himself by his his promise to give them the reward of eternal life, he is just in performance of the same. In doing good duties we may law●ully respect the promised reward. We see▪ it then made clear, that eternal life is proposed and set before us as a prise. And this being so, hence it followeth that wee may lawfully haue respect unto it in doing good, it is warrantable by the word of God to haue an eye vpon the promised reward in performance of good duties, for if it bee lawful to abstain from sin for fear of eternal punishment in hell,( as it is) we are so taught, Matth. 10.28. then it is also lawful to do good, with respect of eternal reward, the Papists they charge us to teach that men may not do good with respect to any reward; A Popish slander. but they slander us it is our constant doctrine, that wee may yet, understand wee this doctrine aright, wee may in doing good haue respect unto the recompense of reward, so as wee do it not onely or principally in that respect, in doing good wee are chiefly to mind and respect Gods glory, How in doing good wee may haue respect to the recompense of reward. and the discharge of our duty, and in the second place we may look for the promised reward. To mind the recompense of reward only or principally is the property of a mercenary hireling, and proceeds from self love, in the duties of religion or love to all men. We are to look first and principally after Gods glory, and the discharge of a good conscience in doing our duty, and then we may lawfully haue an inferior and secondary respect to the recompense of reward. again, is eternal life proprosed and set before us as a prise or as a crown to bee given, We are ever to haue our eyes fixed vpon the crown of glory in doing good duties. after wee are come to the end of our race, then our duty is ever to haue our eye upon it, wee are ever to fix our eyes, I mean, the eyes of our mindes vpon that crown of glory and bliss that is prepared for all them that love the appearance of Christ:& this is a duty of excellent use, it will make us run with patience and comfort the race, that is set before us and make us hold out and persevere in the fear of God amid the troubles& miseries of this life: yea, in the midst of many violent assaults& temptations of Satan. It is said, Heb. 11.26. That Moses esteemed the rebuk of Christ greater riches then the treasures of egypt:& what was the reason? because( saith the text) he had respect to the recompense of reward, and Heb. 12.2. it is said, that Christ himself endured the cross, and despised the shane, and is set at the right hand of the throne of God, and why? for the ioy that was set before him, so certainly, such as are the members of Christ, looking up to the ioy& glory that after a while they shall enjoy, it will make them endure with patience any cross, and despise and set light by any shane that the world can throw vpon them, though the mouths of wicked men bee opened wide against them, and load them with many opprobrious speeches, yet will not they be moved, but esteem them as the speeches of idle lookers on, and give them leave to speak and still hold on their holy course with a right foot in the race towards heaven, let us therefore ever remember to lift up the eyes of our mindes, and fasten them on that glory that hereafter shall bee revealed, this duty was never more needful to bee often urged, then now in these daies wherein the greatest part haue their minds groveling and poring on the things of this world,& haue no view, no not so much as a glimpse of that eternal weight of glory that shall be revealed, yea, even such as profess religion and the fear of God, begin to cast their eyes aside, and to look with too much delight on the things of this world; and to mind earthly things too much; well, let such as with Demas embrace this present world, and are ever poring on the things of it, know, that it is a thousand to one, that the sight of eternal glory shall then fail them, when they haue most need of comfort by it, even in the day of death, and in the hour of temptation, they may then happily seek for the sight of it, and not find it, but instead of it, haue the sight of the torments of hell to bee ready for to cease upon them. Let such also that fear God and begin to look aside on the things of this world, know it will bee hard even for them to hold out in saith, and in the fear of God in time of trial, remember the example of david, he was a man that had spent much time in traveling towards heaven, yet looking but a little aside upon the glittering show of this world, had very near lost his way, his feet were almost gone; his steps had well near slipped, Psal. 37.2. Let us therefore be stirred up ever to keep our eyes fixed on the mark, and to look to the prise of eternal life that we may be able to run the race that is set before us with patience and comfort, and hold out in faith,& in the fear of God in the greatest trial and temptation; yea, in the very point of death, we know not how soon the Lord may bring us into the trial. The next thing wee are lead to consider by the order of this dissuasion, is the means that false teachers used to persuade to the worship of Angels, which was the counterfeit show and colour of humility for so wee expounded those words( by humbleness of mind) which may be further explained thus. That false teachers used both an hypocritical show of humility in themselves, in their speeches and behaviour, and vfed also a coloured argument taken from humility to persuade to the worship of Angels. I will onely note one thing, from hence wee shall haue more fit occasion to speak of counterfeit humility verse 23. Hence then observe we, that it is an ancient practise of Satan, under the colour of virtue to draw men to sin; It is an old practise of Satan under colour of virtue to draw men to sin. he laboured to draw the Colossians to the worship of Angels under a show of humility, by arguing and reasoning from humility,; no doubt after this or the like manner; the majesty of God is most holy and most glorious, and therfore we being dust and ashes, sinful creatures, ought not to approach unto him, or crave any thing at his hands immediately without the intercession of some that are more pure and nearer to God, and may prevail more with him then we ourselves, and such be the Angels, therefore make them your spokesmen, and intercessors to God for you, thus in all liky-hood they laboured to persuade the Colossians to the worship of Angels. Thus do the Papists at this day, oh say they, it is boldness and presumption in you to go to God in prayer, bee humble, go to God by means of Saints and Angels, I note this in a word to this purpose. To let us see that it is not always lawful that comes to us under the colour of good, It is not always lawful that is tendered unto us under the colour of good. but sometimes it is wicked& sinful, for example, to consult with a witch, a sorcerer or charmer, is a thing tendered by the divell under the colour of much good and no harm at all in it; as forsooth, it is good to haue things that are lost again, and to bee cured of a disease, and it is done by good words and good prayers and the like. Thus doth the divell delude many in the world and thrust on them, that which is wicked and sinful, under a semblance and show of great good. Ob. But are not the words of Scripture good will some say? Yes they are, but being perverted and used to that end, the Lord never appointed, they beeome evil, yea, the divels words to them that so use them. What better words can there bee, then such as express the praise of God, yet such words may be wicked, being abused, 1. Sam. 23. 2●. it was Sauls sin, when the Ziphims to cury favour with him, came to betray david to him, and to discover where he was that Saul might take him; he breaks out into praise and thankesgiuiuing to God, for that their wickedness, and saith, be ye blessed, or blessed be God for you, a most wicked thing was it in Saul thus to praise God, yet were his words good. Let not then the divell delude us, and under the colour of good draw us to evil, though the words be good, yea, the words of the Sctipture, and though the prayer bee the Lords prayer, yet being used to effect that for which there is no reason, either in nature or in the word of God, rhey become evil, and though the Lord do suffer things to be done by such means, yet let us know it is in iudgement o a greater plague, men thereby come to prosper in sin, and their hearts are made more hard and incurable. Come we to the thing that false teachers laboured to thrust on the Colossians, which was the worship of Angels. Hence we are taught, that the worship of Angels is utterly unlawful; The worship of Angels is utterly unlawful. and that wee mistake not the point, wee must know that there is a reverence due to the good Angels( namely) a reverence of love, not of service, religious worship and service is onely due to God, The doctrine explained. not to any creature, Saint or angel, therefore the angel forbids John to worship him, and bids him worship God, revel. 19.10. the Papists they give divine honour and adoration to the Angels, yea, they hold it lawful to direct their prayers unto them, It is a wicked superstition to make Angels intecessors between God and us as the Papists do. & to make them intercessors between God& them which is a wicked superstition heer condemned by the Apostle, we are to renounce it, and to hold us onely to the mediation& intercession of Iesus Christ,& in him alone offer up our prayers to God,& not in the name of any other. And to strengthen us in this truth, that in the mediation of Christ alone, we are to offer up our prayers to God, consider briefly these reasons. Reasons proving the mediation of Christ alone. First, we red 1. Tim. 2.5. that Christ is the onely mediator between God and man, and therefore in his name onely are we to pray unto God. The Papists say, Christ indeed is the onely mediator of redemption, but Angels an Saints are Mediators of intercession, which distinction is flat against the plain evidence of the Scriptures. We are taught, Heb. 7.24. that Chrlst hrs Priesthood is everlasting, and one part of honor belonging to his Priesthood is to make intercession as followeth, ver. 25.& Ro. 8. the Apostle saith in plain words, that Christ sitteth at the right hand of God, to make request for us, therefore this distinction cannot stand with the truth of Gods word. Secondly he onely must bee our mediator between God and us, who is able not onely to remove sin, death, and damnation, but to procure righteousness, life, and the favour of God, for we are taught to come to God, not as to a judge, but as to a Father, and to say our Father, &c. But Christ onely doth this,, he only doth reconcile us to God, and procure unto us righteousness, life, and the favour of God, in him onely wee come to bee the adopted sons and daughters of God, all the Angels in heaven are not able to procure that God should bee a father unto vs. Therefore in Christ his name only are wee to pray unto God. Lastly, wee are commanded to pray unto God in the name of Christ, and we haue promise to be heard, praying onely in his name; therefore in his name alone are wee to pray unto God. Other reasons might bee added, but these, I hope, may suffice to confirm us in this truth. I will briefly answer a doubt that happily may arise in the mindes of some. It may seem, that not onely Christ but the holy Ghost also is an intercessor between God and us, Rom. 8.26.27 the Apostle saith, The Spirit itself maketh request for the Saints, according to the will of God. To this I answer, that the meaning of the Apostle is, that the spirit of God doth breath into our hearts such motions whereby we call on God earnestly, even with sighs and groans which cannot be expressed, for wee must not think that the spirit doth sigh but doth inspire into us such motions whereby wee call on GOD with sighs and groans. again, we are to mark, verse the 27. it is said that the spirit makes request for the Saints according to the will of God, the meaning is, he teacheth men to pray, according to Gods will; he teacheth both what, and how to pray, and so this doubt is cleared. Come we to the description of false teachers, what they were. And first, they are described by their boldness, that they durst boldly take on them the knowledge of things which they had never seen expressed in these words, advancing himself in those things which he never saw. Secondly, by the roote of that( namely) the vain pride of their carnal mindes, in the last words ( rashly puffed up with his fleshly mind.) For the first of these, I will first clear the words; the word translated ( advancing) doth properly signify boldly, Interpretation. setting his foot vpon an other mans possession, without al right and title, thrusting himself into the possession of that belongs not unto him, the meaning is after the manner of an intruder thrusting himself into the knowledge, or taking on him the knowledge and determination( in those things which he never saw)( that is) those things he never saw with the eye of his body, nor yet by the eye of faith, for faith is of things not seen by the eye of the body Heb. 11.1. our saviour saith to Thomas, joh. 20.29. Blessed are they that haue not seen, and haue believed, yet is faith of things revealed and made known in the written word of God, and so the Apostles meaning, in saying( in those things which he never saw) is, in those things he never saw, either by the eye of his body, or by the eye of faith. Thus then we are to conceive these words, as if the Apostle had said. As an intruder boldly thrusting himself into the knowledge, and taking on him the knowledge of things he never saw, either by the eye of his body, or by the eye of faith, made known in the written word of God, even of things whereof he hath no testimony, either from experience, or from Scripture, but are such as are either devised by himself, or had by some fantastical revelation. I might here stand to show, that the worship of Angels is a thing merely devised, and a thing invented and thrust out from the vain wit of some men who took on them to know things concerning the Angels, for which they had no warrant, either from experience, or from the the word of God, but I hold it not needful to stand on that point, I will rather speak of the general conclusion offered from this part of the description of false teachers, that they were such as did advance themselves in things they never saw. Hence wee are given to understand thus much that it is the property of a false teacher to take on him the knowledge of things, not seen, nor revealed unto him, It it the property of a false teacher, or take vpon him the knowledge of things not revealed unto him. a false teacher, will not stick boldly and confidently to aver things he never saw, nor learned out of the written word of God, he is such an one as the Lord speaks of, Ezek. 13.3. That followeth his own spirit, and hath seen nothing( that is) hath had nothing revealed to him from the Lord. The boldness of the papists. It were easy to give instance in many examples of old; but not to stand long on this, the teachers among the Papists at this day, do sufficiently clear this to be a truth, they dare take on them the knowledge of many things not revealed: as of the order of the heavenly Angels, they dare boldly tell you there is an hierarchy of the Angels in heaven, and there be such and such orders of them, they dare take on them to know and determine what several rooms, what distinct places there be in Hell, as that there is besides the place of the damned, Limbus patrum, and Limbus infantum, and Purgatory, and I know not what. And these, and the like, they avouch with great boldness, as if they had seen them with their eyes; and yet are they never able to prove them by any eye witness, or by any testimony of Scripture. See then and consider, how far men go, when it pleaseth God to give them up to error, Men go far in error when Gods gives them up unto it. they run to a fearful height, even to avouch with boldness, that which they cannot warrant, either from their own experience, or from the written word of God. And by this also take knowledge of it, that not onely they are lead with a spirit of error, who rest on idle visions and dreams, as do the giddy headed monks among the Papists, and also, the swelling Enthusiastes such as pretend private illumination of the spirit, They are lead with a spirit of error, who rest in idle visions and dreams or private illumination of the Spirit. such as take on them the knowledge of some things without the word, by private illumination, they also are carried with a spirit of error, and we are to avoid them as deceivers. Isay 8.20. to the law and to the testimony, saith the Lord, and if men speak not according to this word, it is because their is no light in them. Let men therefore pretend, what light, what knowledge, or illumination they will, yet if it bee not according to the written word of God, it is no true light and illumination, but a devilish satanical illusion, and if any such be tempering with us, we are to avoid them as deceivers. In the next place, in that the Apostle doth thus describe a false teacher, and tax him to be one that doth advance himself, and take on him the knowledge of things he never saw. Wee may easily gather, that it is a fault to thrust our selves into the knowledge of things not revealed, It is a fault to thrust ourselves into the knowledge of things not revealed. and curiosity is to be avoided, which is a bold seeking, and looking into things not revealed, either in the word, or by any event, that is, to presume to understand above that which is meet, contrary to the rule of the Apostle, Rom. 12.3. Let no man presume to understand above that which is meet to understand, but let him understand according to sobriety. Yea, that is to take on us to rush on into Gods closet, and to set foot as it were into his several, even to thrust ourselves into the knowledge of his secret will, which he hath hedged in, and kept several to himself and will not haue us thrust ourselves into the searching of it, Deut. 29.29. The secret things belong to the Lord our God, they are his peculiar; but the things revealed belong to us, and to our children for ever. It was the fault of the Apostles, Act. 1.6. When they would needs know, whether he would at that time restore the kingdom to Israel? They received answer with a check, it is not for you to know the times or the seasons, which the Father hath put in his own power. When Peter asked, Lord what shall this man do, joh. 21.21. he was answered with a short reproof, verse 22. If I will that he tarry till I come, what is that to thee, meddle not thou with that. Let us then take knowledge of it, that it is a fault to bee curious in searching that which God hath never revealed; reproof of such as curiously search into things not revealed& thrust themselves into things breeding questions rather then godly edifying. as to question what God did before he made the world, where Hell is, and what parts are in hell, and the like: yea it is a fault to thrust ourselves into such things as breed questions, rather then godly edifying, the Apostle condemns it, 1. Tim. 14. give not heed to fables and genealogies which are endless, and breed questions, rather then godly edifying which is by faith. We are to avoid curious meddling, even with such things as may breed idle and unprofitable questions: a thing too common in these daies, many men to make show of their knowledge, take delight to rush into such matters as may breed questions, and such questions as tend not to build in love out of a pure heart which is lawful and commendable; but to vain jangling, as the Apostle speaks, even to quarrel and contention about names and titles, and things of no moment, and so the Lord many times in his just iudgement gives up such persons to the vanity of their mindes and suffers them to join hands with Brownists, Familists, or some other schism, and in the end, they come to this that it may be truly said of them which the Apostle said of some in his time, 1. Tim. 1.7. They would be Doctors of the Law, and yet understand not what they speak, neither whereof they affirm they would make the world beleeue they know more then other men, and see further into matters then others, and yet understand not what they speak, and whereof they affirm: well let us labour by all good means to know matters of faith and good conscience.( I speak not against diligent searchers into the word of God,) but let us avoid all matter of curious and needless questions, and if we will needs bee quick sighted& searching: let us be so in regard of our own sins and corruptions to find them out, Wherein we are to bee quick sighted and search for who can understand his faults, Psalm. 19.12. and let us bee so in regard of the sleights of our spiritual enemies, that we may find out the temptations of the world, the flesh, and the divell: here is indeed matter of search and enquiry, and herein we shall find matter enough to busy our heads, to exercise our wits and so spend the best reach of our understandings vpon. Before I leave this point, I think it needful to remove an imputation that is thrown vpon us by the Papists, An imputation thrown vpon us by the Papists, removed. they bend the force of this doctrine against us on this manner, say they, you may be justly charged to bee such, as thrust yourselves into the knowledge of things not revealed. Why so? because, say they, you take on you infallibly to know that you are in the number of Gods chosen, and such as shall be saved: this( say they) is presumption this is to advance yourselves in things you never saw, yea this is to step up into heaven, and to make yourselves of Gods privy council, because you haue no special word nor revelation for it, as Paul and some special men had, and therefore Paul might say, Rom. 8.38. I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come: vers. 39. nor height, nor depth, nor any other creature, shall bee able to separate us from the love of God, which is in Christ Iesus our Lord. Answ: Though the word do not say to me, or thee, by name, beleeue thou John, or thou Peter, and thou shalt be saved, yet it saith, whosoever believeth in the Son of God shall not perish, but haue everlasting life, John 3.16. Now, who is so simplo that knows not the general doth comprehend the special, especially where there is a word of command to apply, and the minister standing in the room of Christ as his ambassador, 2. Cor. 5.20. to assure as many as beleeue, that they shall be saved. object: But the Minister may mistake the matter. Answ: True, if he speak absolutely, but if he speak vpon condition of faith and true repentance he may thereupon assure a man of salvation: he may say, beleeue thou and repent truly, and thou shalt be saved. If a King should publish and make known, that whosoever of such a city shall come and do such a thing, shall bee thus or thus rewarded, and give charge to some to make it known to that City, shall wee say that any having authority to publish the Kings pleasure, doth mistake the matter in so doing, or that any of that place, to whom it should bee said, go thou and do that which the King hath appointed, and he thereupon going, and doing the thing appointed, doth presume to take on him to know more then he ought touching the Kings pleasure? Surely no. Now so is it in the same case,& therfore it is but a cauelling slander of the Papists, to say, that we are too curious to go beyond things revealed, in that we take on us to come to infallible knowledge of our own salvation: and to come again home to ourselves, let not any of us take occasion vpon the doctrine now delivered, to say, it is curiosity to search, whether I am in the number of Gods chosen or no; and therefore, say I will refer all to God, and let him work his will, as some ignorant, or carnal gospelers use to say; No, no, we may, and we ought to search into it, whether we be in the state of grace and salvation or no, We may, and ought, to search, when- we be in the state of grace, or no. it is no presumption, we haue the Apostles warrant for it, 2. Cor. 13.5. prove yourselves whether you are in the faith, examine yourselves, know ye not your own selves that Iesus Christ is in you except ye bee reprobates. Therefore wee may and we ought to search whether wee bee in the number of Gods chosen or no, yet by direct means we are not to prie into Gods closet, or to step up into heaven and search the rolls of heaven, whether our names bee there written or no, but look thou into the closet of thine own heart, and see if there thou find assurance of faith in the testimony of Gods spirit, bearing witness with thy spirit that thou art the child of God, and the fruits of his grace, and finding these things thou mayest, yea, thou oughtest to bee fully persuaded of it, that thou art in the number of Gods chosen,& let us not be driven from this duty, it is the duty of every one thus to search whether he bee in the state of grace and salvation or no, that finding himself in that state he may rejoice with ioy unspeakable and glorious, or finding himself not in that state he may use all good means with speed to come unto it. Come we to the words following, wherein is set forth the roote of that boldness that was in false teachers( namely) the vain pride of their carnal mindes ( rashly puffed up with his fleshly mind) where note wee one thing in general. Hence it is clear, that the vain pride and windy conceit of a carnal mind is the mother of boldness and presumption, boldness and presumption comes from the vain pride& windy conceit of a carnal mind. it is that which makes men take on them the knowledge of things not revealed, yea, it is that which doth thrust men into many bold actions, what a bold part was it in Pharaoh and his host to follow after the Israelites into the sea? whence came it? the text is plain, it came from a proud conceit, that they could do what they list themselves Exod. 15.9. saith Moses, The enemy said I will pursue, I will overtake them, I will divide the spoil, my lust shall bee satisfied vpon them, I will draw my sword, mine hand shall destroy them. Thus boasted railing Rabshaketh with many insolent words, 2. King. 18.27. and wee need not seek far, for examples to this purpose wee may haue them amongst ourselves, what is it( I beseech you) that makes such as live ignorantly and wickedly, presume they shall die blessedly, and obtain life and salvation? is it any other thing then a self conceit and vain imagination of a strong faith? and whatsoever Preachers say to the contrary, that they are in a damnable case, yet they through an empty conceit of their own, trust that God will bee more merciful then so, hope to bee saved as well as the best, for so commonly they speak, they dare bee bold to equal themselves to the best; what is it that makes men many times thrust themselves into reasoning of other mens lives and actions unknown? is it not a proud conceit of themselves, that they are not as other men? yea, wee shall find if wee do observe it, that in relating other mens known sins, and upon just occasion there will be sometimes a secret lifting up of ourselves above them that are so faulty, Note. wee are to take heed of it, and for use of the point. Let us know that if we would be free from presumption in any kind it must bee by casting out pride and all self conceit so long as wee keep that within us it will make us presume even vpon that for which wee haue no warrant in the word of God, The way to free ourselves of presumption is to cast out pride and self-conceit. as that a blessed death shall close up a cursed life, let us therefore empty ourselves of all pride and high conceit of ourselves, and to this end labour to see thine own corruption and misery, the more thou seest that, Note. the more thou shalt be humbled, thus it was with Paul Rom. 7. none are more proud& presumptuous then such as see not their own wretchedness, labour thou to see the cursed corruption of thine own heart, and thy state by nature, that thou art a child of wrath& perdition, yea, if thou beest in the state of grace, yet consider thou standest by grace, and hast many infirmities, and thou shalt find it will be a notable means to cure pride, and to cast out all high conceit of thyself and so keep thee from boldness and presumption. Now let us proceed to a more special consideration of this part of the description of false teachers, that they were such as were( rashly puffed up with their fleshly mind) the word here rendered ( rashly) may be translated vainly, Interpretation. for so it doth properly signify now that may bee understood two ways either vainly without cause or matter at all, or vainly without fruit or profit, so the word is used; Galat. 3.4. haue ye suffered so many things in vain.( that is) without fruit or profit, but here wee are to understand the word in the first sense, vainly( that is) without any cause, or matter at all, for which they should be proud▪ ( puffed up) this is a metaphoricall and borrowed speech, taken from a bag or bladder blown up with wind, to set out the nature of pride, which is to lift uppe the heart, and to make it swell like a bladder full of wind, and so the meaning is vainly proud ( with his fleshly mind) the words are with the mind of his flesh, the meaning is with his carnal, corrupt and unregenerate mind, thus then conceive wee these words as if the Apostle had said. vainly, without cause or matter for which he should bee so swelling and proud through the corruption of his carnal mind. Now first in that the Apostle saith, rashly or vainly without cause or matter proud we are plainly taught. That there is sometimes a pride without any matter or cause to be proud of; Men are sometimes proud of nothing,& their swelling imaginations go hand in hand with emptiness. there is sometimes a pride upon a mere imagination and conceit of something, when there is nothing; a poor pride as I may call it) a proud heart in a poor breast, when upon a vain conceit men are proud of that they haue not; thus it was with the Church of Laodicea, revel. 3.17, Thou sayest I am rich and increased with goods, and haue need of nothing, and knowest not that thou art wretched,& miserable, and poor, and blind, and naked. Yea, pride and swelling imaginations commonly go hand in hand with emptiness, & the reasons of it are these. First, because they in whom are swelling imaginations feel no want, and therefore cannot pray for a supply of their wants. Secondly, because such are not capable of grace, for God gives grace to the humble but the proud and rich, such as in their own conceit are full, he sends away empty. Not to enlarge the point, but to make use of it, is not this kind of pride found amongst ourselves are there not some who are proud of that they haue not in respect of grace, and of spiritual things; reproof of such as are proud of grace and spiritual things which are not in them. for example many there bee who are lift up with a conceit of faith they haue this opinion of themselves, that they beleeue in Christ, and take themselves to be in very good case, and yet indeed come to the trial, and we shall find they haue not in them any dram of true faith; haue they hearts enflamed with a love to Gods glory? haue they a fervent desire, that the name& glorious Gospel of Christ, may be magnified? haue they an earnest care of the good of their brethren? doth that care break out and show itself in actions tending to that purpose? for these be infallible marks of true& lively faith; no, no, these things are wanting& yet they swell with a conceit of true faith: yea, some there be who having some measure of knowledge and grace and looking on that through a false spectacle of self love do ouerween it, and are conceited& proud of that measure that is not in them,& so are vainly puffed up, and even they also are proud without any matter of pride at all. Why then will some say, is it lawful to be proud of something when we haue some matter to be proud of, as when we haue a measure of knowledge& grace? I answer no, though doubtless th'other kind of pride be more hateful, a poor man proud is most odious, yet is pride for something, hateful& abominable, for what hast thou faith the Apostle that thou hast not received? 1. Cor. 4.7. and that we may yet further see the ugliness of this sin, and so be brought to an utter dislike and detestation of it, The ugliness of pride discovered. consider we both the causes of it and the fruits of it, without question, the father of it is the divell, and the mother of it is ignorance, therefore the Apostle saith, Rom. 11.25. I would not bretheren, that ye should be ignorant of this secret; yea the mother of it is not ignorance natural or a mere absence of knowledge, but affencted and wilful ignorance, for if we did not wilfully shut our eyes having any grace given us, we could not choose but see that grace to be a free gift, and that we of ourselves are to every good thing not onely insufficient, but even reprobate and repugnant, and that the gift we haue is imperfect, that we know but in part,& are sanctified but in part; and touching the fruits of pride, they are most bitter& vnsauory, it makes men abuse their good gifts given to profit others, even to the scorn and contempt of others, it is as a dead fly in the box of the sweet ointment of grace, Eccles. 10.1. a proud person will never bend down to be serviceable to any, he admits no familiarity with any, pride separates men from their brethren, 1. Cor. 4.7.& that which is worst of all, proud swelling for any gift makes odious in the sight of God, not only as other sins do, but after a special manner, because it returns not that glory to God that is due to him, the proud person takes the glory due to God to himself, and so stirs up the▪ Lord who is jealous of his glory to wrath against him, and therefore was it truly said, Pro. 16.18. pride goes before destruction, and an high mind before the fall, it is an immediate fore-runner of destruction. Seeing then the father of pride is the divell, the mother of it wilful and affencted ignorance, the fruits of it is abuse of good gifts, and a provoking of the Lord to wrath, and that after a special manner to our downfall and destruction, Let us take heed wee bee not put off, either with a conceit of that is not in us, that wee haue faith when wee haue none, or for any gift of grace bestowed vpon us, ever remembering the words of the Apostle, what hast thou that thou hast not received. mark we further, that the Apostle is not content to say that the false teachers he speaks of were rashly puffed up, but he adds that their pride and swelling was through the corruption of their carnal mindes( rashly puffed up with his fleshly mind.) Hence we may take up this conclusion, that it is the corruption of mind that makes proud, pride comes from within, even from the corruption of the heart and mind, Pride comes from the corruption of the heart& mind. Habak. 2.4. the Lord saith in plain terms, he that lifteth up himself, or he that is puffed up, his mind is not right in him, his pride comes from the corruption of his mind; david cleared himself of pride and of ambition, and protesting his humility before the Lord, Psal. 131.1. saith, first of all, Lord mine heart is not haughty, and then, neither are mine eyes lofty; neither haue I walked in great matters, and hide from me, giuing to understand that the cause of pride is haughtiness of heart, from the haughty heart come proud looks and lofty eyes; the reason of this is plain( namely) this it is, not riches, honor, or any other good thing, either inward or outward that is in itself the cause of pride, it may bee an accidental occasion, but no true proper cause of it. The cause is an overweening conceit of the worth and excellency of some inward or outward gift, and therefore pride ever comes from within, even from the corruption of the heart. This then( for the use of it) must teach us not to suffer our hearts to settle and seat themselves on the good things we haue either of body or mind, as sufficient and highly deserving in themselves, we are not to rest on them as a sufficient stay and strength, but remember whence they haue power to effect our purpose, and to do us good, We must not suffer our harts to settle on the good things we enjoy as sufficient in themselves to do us good. even from the hand that gave them? to make gold our hope, as job speaks, job. 31.24. or to rest on any good thing as sufficient in itself to do us good, is the very roote of pride, when Nabuchadnezzar walking vpon the top of his palace, let his heart please itself in the consideration of his greatness and dominion, then he broke out into that proud speech, Dan. 4.27. is not this great Babel, that I haue built for the house of the kingdom, by the might of my power, and for the honour of my majesty? Yea. we shall find that the deere seruants of God haue been thus overtaken, when they haue suffered their hearts to dwell vpon the good things they enjoyed, when david had overcome his enemies, and was settled in his throne, then looking with too much delight on his own strength, he began to vaunt himself of the multitude of his people, and must needs haue them numbered, 2. Sam. 23.2. let it therfore work on all theit harts, whom the Lord hath preferred above others in respect of any condition or ability, such as haue any gift of God either inward or outward, be it riches or whatsoever it is, suffer not thine heart to dwell vpon it, for certainly if thou do, it will make thee proud, and to this purpose consider we these two things. First, Two reasons against suffering our harts to settle on the good things we enjoy. consider the weakness and wants even of the best gifts themselves, how unable they are they are to accomplish our desires unless a stronger power, even the hand of God give strength unto them. For that which is said of bread, that man lives not by bread onely,& that it is not food received that doth nourish us, but the blessing of God vpon it, may be truly said of all other gifts. again, consider that in the matter of justification in the sight of God, no excellency of any gift( be it faith itself) is of any moment, for faith doth not justify, for the dignity of it, but as an instrument apprehending that which doth justify. The due consideration of these two things will be an excellent means to keep our hearts from swelling in respect of any gift of God bestowed vpon vs. One thing more is offered to our consideration from these words rashly puffed up with his fleshly mind. We are to mark that the Apostle gives this epithet,& and this title to the mind that is fleshly. Hence it followeth directly, that the word( fleshly) in Scripture signifies more than sensuality, it is put many times in Scripture to signify the corruption of the chief faculties of the soul, The word( flesh) in scripture signifies sometimes the corruption of the chief family of the soul. even of the mind and conscience,& hence it is very clear, that even the mind and understanding not regenerate, is fleshly, therfore the Apostle saith, Ro. 8.7. the wisdom of the flesh is enmity against God: for it is not subject to the Law of God neither indeed can be. Which must needs be understood of the very best part of the soul, wherein wisdom is seated, and Gal 5.20. the Apostle reckons heresy, which is an error of the mind and understanding among the works of the flesh& hereupon one speaks thus; saith he, the Apostle ascribes those sins to the flesh, Note. which bear principal sway in the divell, who certainly hath no flesh, for he saith, enmity, contention, emulation, envy, are works of the flesh, the head and fountain whereof is pride, which reigns in the divell though he haue no flesh. This I observe to meet with the error of the Papists, Confutation of the Papists. who teach that the word flesh in the Scripture opposed to spirit, signifies onely sensuality,& the corruption of the inferior parts of the soul, which is slat against the plain evidence of this,& many other places of Scripture. And we are to take knowledge of it, that even our mindes not regenerate are flesh and corrupt, and so labour to be renewed in the spirit of our mind, We must labour especially for the renovation of our mindes. as the Apostle exhorteth, Ephes. 4.23. Yea, let us especially labour, for the renovation of our mindes, the darkness and ignorance in the mind brings forth nothing but sin, in all the powers of the soul, and as before the fall the mind retained the chief part of the image of God, Note so now being corrupted it is most corrupt and the greater natural gifts of mind wee haue, as wit, capac●ty, iudgement &c. the fitter instruments we haue to increase in sin: therefore let us never rest till we find, by the use of the good means that we are renewed in our mindes. VER. 19. And holdeth not the head, whereof all the body furnished and knit together by joints and bands increaseth with the increasing of God. In this Verse, the Apostle doth continue his description of false teachers, such as laboured to draw the Colossians away from the truth; and he further sets them out to be such, as did not truly aclowledge, nor cleave to Christ the head of his Church, in the first words ( And holdeth not the head) and having made mention of Christ under the word of similitude ( head) he then descendeth into a description of Christ, as he hath relation and reference to his mystical body the Church, as the head of it, and he describes him to bee as an head giuing life and growth to his whole Church, and to every member of it,( we taking these words together) whereof all the body increseth, as indeed they are to bee taken in the purpose of the Apostle, the words between them ( furnished and knit together by joints and bands) are a declaration of the quality and condition of that body to which Christ as an head gives life and growth, that it is a body furnished and knit together by joints and bands, as if the words were red thus. Whereof all the body thus qualified( namely) furnished and knit together by joints and bands increaseth, in the last words is specified what kind of growth and increase it is, that Christ as an head gives to the body his Church,( namely) a divine and spiritual increase, ( increaseth with the increasing of God. Come wee to the words of this verse, Interpretation. as they are laid down by the Apostle, And holdeth not the head( that is) acknowledgeth not the head, nor cleaveth to it in his doctrine for the Apostle here speaks of false teachers, such as sought to bring in false doctrine of the worship of Angels, and his meaning is, that they in that their doctrine did not aclowledge nor cleave( as they ought) to the head,( that is) to Christ, who is as an head to his Church: they did not aclowledge Christ to bee the onely head, and cleave to him as the onely head of the Church' ( whereof) the original words signify not( of which) with a reference to the word ( head) they are not {αβγδ}, but {αβγδ} of whom with relation to Christ ( all)( that is) the whole body( namely) the Church, which is an one body consisting of many members conjoined in one body. Thus then conceive we these words, And holdeth not the head, whereof all the body increaseth. As if the Apostle had said, And doth not in his doctrine aclowledge nor cleave to Christ as the only head of his Church of whom the whole Church as one entire body increaseth. Now here, first observe we that our Apostle doth tax false teachers to be such as hold not Christ the head of his Church, and why? because they taught invocation and adoration of Angels, hence then it is very clear that such as tread in their steps, and now teach intercession and mediation of Angels and Saints, hold not Christ the head; They who teach intercession and mediation of Angels and Saints hold not Christ the head of his Church. pled what they will, indeed they do not truly aclowledge Christ to be the onely head of his Church. The reason of this is manifest, because Christ is head of his Church as he is mediator, God and man, therefore they that aclowledge other mediators besides Christ, as Angels and Saints, set up also other heads, and hold not him to be the onely head of his Church. conviction of the Papists not to hold Christ the head of the Church. Let then the Papists say what they will in defence of their invocation of Angels and Saints, they cannot possible avoid the evidence of this text of the Apostle convincing them in respect of that to bee such as hold not Christ the head of his Church. Now in that the Apostle saith, holdeth not the head, meaning Christ, ( whereof all the whole body) meaning the Church: We are given to understand thus much, That there is the same relation and union between Christ and his Church, that there is between the head of a man and the body; There is the same relation and union between Christ& his Church that there is between the head& body of a man. and this comparison is often used in Scripture, to set out the relation and union that is betwixt Christ and his Church, Ephe. 1.22. the Apostle saith, God appointed Christ to be the head of his Church, which is his body. And that wee may rightly conceive that the relation and union that is between Christ and his Church, com-Church pared to a head and a body. Know we first that there being two natures in Christ, his divine and human, Christ is the head to his Church, in respect of both, Chhrist is head to his Church in respect of both his natures. even whole Christ God and man; for he is so the head, as he is the saviour of his Church▪ These two are conjoined by the Apostle, Ephes. 5.23. Christ is the head of his Church and the same is the saviour of his body. Now Christ is the saviour of his Church, not according to his divine nature alone, nor according to his human nature alone, but whole Christ in his Godhead, and in his soul and flesh; Therefore whole Christ is the head of his Church, and the Church and every true member is united to whole Christ, yet in this order. First to the flesh and manhood of Christ, and then by that to the Godhead. Secondly, wee are to know that though the union whereby Christ and his Church are conjoined be a true and real union; yet is it not natural, as when two things are joined in one nature, nor personal, as the soul and body are united; nor political or civil, as the Prince and people are conjoined: but it is mystical and spiritual by the bond of the same spirit, The union of Christ and his Church is mystical. and by faith. Thus then stand we this truth, that Christ both God and man in respect of both his natures after a spiritual manner is knit to all the elect of God, called, justified, and sanctified, and so we are to conceive of the relation and union that is between Christ and his Church, compared to an head and a body. And first of all, this may serve to confirm that truth of Doctrine delivered in our Church. That as many as truly beleeue in Christ, they are justified by his righteousness imputed to them; True believers are justified by Christ his righteousness imputed unto them. for, there being that relation and union between Christ and his members, that there is between the head and the body; it must needs be that the graces and benefits of Christ do truly and really belong to them, and what Christ did as mediator God and man by the covenant of grace, is truly imputed to them that are one with him, by the bond of his spirit and true faith: we know that what is done by the head in a natural body, is ascribed to the whole body. So what was done by Christ as mediator, and so the head of his mystical body may be truly imputed to all the members of that body. Let then the Papists scoff at our doctrine of imputed righteousness as absurd, as if one should be said to live by the soul of another, or learned by the learning of another: let us aclowledge and embrace it, as grounded on that near union that is beweene Christ and his members we being so nearly conioind to Christ, that we are of his flesh and bones, as the Apostle saith, Ephes. 5.30. Wee must needs bee just by his righteousness, even his by inherencie, and ours, given unto us by God, and apprehended by faith. again, is it so that there is the same relation and union betwixt Christ and his Church, as is betwixt the head and the body of a man. Then let this be a ground of patience and of comfort to all true believers in time of any affliction; Our union with Christ is a ground of patience and comfort in time of affliction. let them know that their affliction reacheth up to Christ their head; himself hath said it, that when they are hungry, thirsty, a stranger, naked, sick, and in prison, he is hungry, thirsty, a stranger, naked, sick, and in prison, Mat. 25.35.36. Act 9.3. When Saul breathed out threatenings, and slaughter against the Church, he saith, Saul, Saul, why persecutest thou me. Christ bearing part with us in our afflictions, certainly he will, either moderate the weight of them, or give strength to bear them, or he will put an end to them. Consider then in time of affliction besides this, that afflictions are thy lot and portion inevitable, and Christ hath gone before thee and drunk of that cup, and thou art conformable to Christ in suffering, and they are but for a time; all which may minister matter of great comfort unto thee. Yet consider, besides these things that thy sufferings and afflictions reach up to Christ thine head and thou shalt find it will be a notable means to lift up thy fainting heart in thy greatest affliction; a man will not suffer smart in the least of his members, if he can help it; and shall Christ to whom all power is given, in heaven, and in earth, suffer himself long to be pinched in any one of his members? certainly no, he will not, we haue not an high priest that cannot bee touched with the feeling of our infirmities, Heb. 4.15. He hath had experience of them, and therefore will, after we haue suffered a little season, appear to our comfort, revel. 6.11. Let us then rejoice, saith Peter, 1. Epist. 4.13. in as much as we are partakers of Christs sufferings, that when his glory shall appear, we may be glad and rejoice, and bee made partakers of his glory in heaven. Before I leave this point, I hold it meet to discover a Popish error. A popish error described. The Papists they teach, that in regard of our union with Christ, the afflictions of believers are meritorious, and do satisfy the iustice of God, and purchase his favour. For, say they, we being united to Christ our sufferings receive virtue from him to merit, though in themselves, we confess with the Apostle, Rom. 8.18. They are not worthy of the glory that shall be revealed unto us, yet in that wee are members of Christ, they receive influence from him our head, and are raised up to higher estimate, even to merit Gods favour. See the craft of these men, to deceive the simplo, and their own souls. I answer them, our union with Christ can be no ground of merit. From thence they can never prove the afflictions of true believers to be meritorious, because our union with Christ is not personal, but mystical; for personal union is the ground of merit, even in Christ himself. His manhood apart could merit nothing, they must then prove, that we believing in Christ, are received into unity of person with Christ, before they can truly conclude, that our afflictions do merit or satisfy; but this they are never able to do, and therefore they build vpon the sand, and we are to renounce it as a popish error and untruth, that our sufferings, by reason of our union with Christ, are meritorious. mark we further, the Apostle saith, holdeth not the head( whereof or of whom) with relation to Christ( for so wee expound the words) he saith, not from whom, but of whom. Hence we are put in mind of a difference between the members of Christ, and such as are not his members. The members of Christ are of Christ, others are onely from him, Christ his members are of him, others are only from him. as are all creatures, for all things that are, are the creatures of Christ, as he is God, and so from him, but it is proper and peculiar to the members of Christ to be of him. deceive not then thyself, whosoever thou art, if thou be not of Christ, even one with him, by the bond of his spirit, thou art not a member of Christ, If thou be not of Christ thou art not a member of Christ. and then thou art only in the common condition of all creatures, thou art no nearer heaven then the ox or the horse as yet, for they be the creatures of Christ, as he is God and so, and if thou die in that state, thou art in far worse case then the very toad or venomous Serpent, for their death is an end of their misery, but thine is a beginning of endless woe without ease or remedy. observe yet further, it is not to be passed over without observation that the Apostle saith, Christ is the head, of whom all the body, he saith not, of whom the body, but of whom all the body increaseth. Hence then it is clear, that he is the only head of the universal Church, Christ is the only head of the vniuesall Church. and it cannot be given to the Pope, or any other: as for the devised distinction of the new Papists, of head imperial and ministerial, it is, both without warrant of the word of God, and foolish; it implies a contradiction, for to be head argues pre-eminence and superiority, The Pope is not head of the Church. and to be ministerial, argues subiection and inferiority, therefore these two can never agree to the same subject. Hence take we further notice that Christ is the head of all that beleeue in him, his graces, benefits, and works, as he is mediator belong to them all; Christ his graces, benefits, and works, as he is mediator belong to all true believers. yea, as Christ by his gracious dispensation is head of his mystical body, he cannot spare any of his members, but every one is required to his perfection and fullness: so saith the Apostle, Ephes. 1.23. Note. He is the head to his Church which is the body, even the fullness of him that filleth all in all things, which is an excellent sweet comfort to all true believers, Consolation. it may give them assurance that they shall never be cut of from Christ: for why? Christ as the head of his Church is not perfect without every one of his members, and therfore it is not possible that any one of them should bee cast off and severed from him. The head of the natural body may be cut off and severed from the body, but Christ the head of his Church being not perfect without every one of his members, will not suffer any one of them to bee cut off from him. This also duly considered that Christ is the head, of all that beleeue, may minister great comfort to poor wretches, such as bee of low degree in the world, Comfort to the poor despised members of Christ on whom proud rufflers look so big: if they beleeue in Christ, they haue as much interest in all his benefits and merits as the greatest; be not then cast down in respect of thy mean condition in the world, thou art despised and made the foote-stoole of proud and great ones in this world; care not for it, beleeue in Iesus Christ, and thou hast as good part in him, and art as deere and near to him, as the greatest Monarch in the world, he is the head, and therefore as kind and loving, as good and gracious, as bountiful and beneficial to thee, as to any other whosoever, and think on that to thy comfort. Now wee are to come to the quality and condition of that body to which Christ as an head gives life and growth, expressed in the next words ( furnished and knit together by joints and bonds) where the Apostle sets out the body of Christ, by two conditions. First, that it is such a body as is not in want but every way furnished. Secondly, that it is a body compacted and knit together, and then he makes known the instruments or means whereby it is furnished and knit together( namely) by joints and bonds. Interpretation. I will briefly lay forth the meaning of these words ( furnished) the original word signifieth, under supplied or, furnished, as the members of the body are under the head, and furniture being a word of relation implying some thing, wherewithal a thing is furnished, it signifieth supplied or furnished with that which is answerable to the furniture, that comes from the head to the members of the natural body( namely) to the furniture of life, sense, and motion, and particular ability of every member, as of seeing, hearing, smelling, tasting, feeling, concocting, and the like, that as the body is vnder-supplied with life, sense and motion, and with particular ability of every member needful, from the head, so the body of the Church is under fupplied from Christ the head with spiritual life, motion, ability and grace, both with grace of holiness and regeneration,& with particular grace needful, ( knit together) this refpecteth the members themselves,& the word signifieth compacted or conjoined with a most strait& indissoluble band ( by joints& bands) the Apostle doth still continue his similitude, that as the parts of the natural body are furnished from the head& knit both to the head,& one to another by joints& sinews, so is it in the mystical body of Christ, the members of that body are furnished with grace& knit both to the head,& one to another, as it were by joints& sinews,& by joints& bands in this place we are to understand spiritual joints& ligaments There be three spiritual joints and ligaments. by which the furniture of grace is conveyed from Christ to his members,& they knit both to him,& one to another and those are three. First the spirit of Christ, Rom. 8.9. if any man haue not the spirit of Christ, the same is not his, Ephes. 4, 4. one body one spirit, by his spirit Christ doth communicate his graces to us, and we to our brethren. Secondly, faith, for by faith wee apprehended Christ and are made one with Christ, and by the same we cherish, comfort and stir up one another mutually in good things Ro. 1.11.12. I long to see you( saith the Apostle) that I might bestow among you some spiritual gift to strengthen you, that is, that I might be comforted together with you through mutual faith both yours& mine, for with faith is always joined the band of love& peace, faith worketh by love. Gal. 5.6. thirdly, our several callings( not those by which wee stand in relation, only to the common-wealth, and may bee serviceable only in things belonging to the body as our several trades and occupations) but whereby we stand in relation to Christ, as the calling of the Minister, Father: Master. Husband and the like, for these also are spiritual joints and bands. This then is the full sense and meaning of the Apostle in these words as if he had said. Being furnished or under supplied from Christ the head of his Church with the grace of holinesse and regeneration and with particular grace needful for every member, and the members of it being nearly conjoined one to another, that furniture descending down from the head to the members,& that coniunction of the members both to the head, and one to another being by means of the spirit of Christ, by faith and by several callings in the Church, as by so many joints and bands. Now first from this word furnished) in that the Apostle saith, that all the body is furnished from Christ the head, we are plainly taught that every member of Christ receiveth virtue from Christ,& is furnished with a measure of grace from him, every member of Christ receives virtue from Christ,& is furnished with a measure of grace from him. every one hath a measure of spiritual life and holiness conveyed from Christ, yea, every one hath his particular grace, as the wholebody of a man,& every member of the body to the least finger sucks virtue from the head,& the head is powerful to cause it to live, so is it in the mystical body of Christ, there is not a member of that body but it receives some virtue, from the head the Lord Iesus, yea, every one receives his own particular grace, Christ is effectual in every one from the highest to the lowest. Eph. 4.16. the Apostle saith, Christ is the head by whom all the body being coupled, and knit together by every joint for the furniture therof( according to the effectual power, which is in the measure of every part) receiveth increase of the body unto the edifying of itself in love, the Apostle having recounted many gifts& graces of the holy Spirit, ver. 11, concludes thus. All these things worketh even the self same spirit, distributing to every man severally as he will. Now if any ask the question, whether Christ the head of his Church do furnish every one of his members with like measure of grace or no. I answer no, he gives to some more to some less as every on shall be an instrument of his glory& as every one hath need either in doing or suffering more or less then others, no doubt job& other excellent worthies, had a greater measure of patience given then others, that were not to undergo such trials as they did therfore saith the Apostle, Eph. 4.7. to every one is given grace according to the measure of the gift of Christ, and that we mistake not this point, know we that Christ gives to every one of his members an equal measure of his grace for their justification, Note. one is not more or less justified then another by the grace of Christ, but not an equal measure of inherent holinesse to their sanctification, nor an equal measure of particular gifts& graces, but to some& more some less according to his own good pleasure, and as every one hath need, and we are not to envy such as haue greater gifts then ourselves( that by the way) for the point in hand it is clear by that which hath been said, that every member of Christ receives virtue from him, and is furnished with a measure of grace, it is not possible that any that are in Christ should be destitute of grace, and altogether want holinesse, and therefore deceive not thyself whosoeuet thou art, if thou be a member of the mystical body of Christ, thou canst not want furniture of grace in some measure, Christ is the head of whom all the body is furnished. hereby then try thyself, whether thou belong to that body or no; trial of ourselves whether we belong to the body of Christ or no. every one will be held a member of Christ& come to the table of the Lord to seal up his union and fellowship with him, but where is that life of grace and holinesse conveyed from Christ to his members? can wee persuade ourselves we are members of Christ, and yet live as many do the life of nature, doing that which is good in our own eyes according to the lusts of our own hearts? for what should I say of our breaking the sabbath, blasphemous oaths, drunkenness, cursed and bitter speeches and the like? is it possible that an heart so furnished and full of such corruption, is knit to Christ, and a member of Christ? surely we might as well say, that a wooden leg, neither knit hy common bond, nor having heat in it, is a member of a mans body. again, where is that effectual working of Christ that putteth life and nimbleness into his members, reproof of those that want spiritual life& nimbleness in good things, and yet think they are the members of Christ. in good things. In matters of the world, wee haue great dexterity wee are apt to conceive, fit to contrive for the best advantage, because wee savour the things of the world, but in matters of holinesse and religion, many of us are frozen and benumbed, and as it were without life, and can wee yet fancy, that wee are members of Christ? Surely, if wee think so, wee deceive ourselves, S. John saith, 1. joh. 1.6. if wee say wee haue fellowship with God who is light, and yet walk in darkness, we lye: so if wee say, we are one with Crhist, and haue fellowship with him who is full of grace, joh. 1.14. and yet receive not of his fullness, some measure of grace, certainly wee haue no coniunction with Christ the head of his Church, and then consider what follows on that; if wee haue not Christ our head in this life, we shall haue him our judge and condemner in the life to come: and as in this life wee haue but a supposed union with Christ. Note. So in the life to come wee shall haue but an imaginary fellowship with him; and indeed a final separation from him and from his Angels and Saints: And we shall haue fellowship with the divell and his Angels. In that the Apostle saith further, the body of the Church whereof Christ is the head is knit together. Wee are given to understand, that such as are of the mystical body of Christ; are as nearly conjoined as members of one body, Such as bee of the mystical body of Christ are as nearly knit together as the members of one body. and this the Apostle teacheth plainly, 1. Cor. 12.12. As the body( saith he) is one and hath many members, and all the members of the body which is one, though they bee many, yet are but one body, even so is Christ( that is) Christ mystical or the mystical body of Christ, Romans 12.5. The Apostle saith, that believers being many are not onely one body in Christ, but every one, one anothers members even as members one of another. A speech worthy observation, we are so nearly knit together in the mystical body of Christ, that we are as it were a leg or an arm one of another. Now, before I come to make use of this, a doubt A doubt. is to bee removed. It may seem in that the members of the mystical body of Christ are conjoined as the members of the natural body, and there is as near an union between them, and so doubtless a good agreement of mind, and inward affection among them; it may seem( I say) that unity is an infallible note of the Church, as the Papists teach, and that where there is unity and consent of minds and judgements, there is the Church. To this I answer: first, the Church is not one body simply considered, by, or in itself, but in relation to Christ,( that is) the members of Christ must be joined with him by his spirit and faith, and then one with another, therfore it is not the consent of men, though never so wise, but only in Christ, and in good things that can demonstrate and point out the Church. again, consent is not simply an infallible note of the Church, for it is sometime amongst the wicked, as among Iosephs brethren, and among the Sodomites, and in the kingdom of darkness, Luk 11.21. And dissension may bee sometimes among the godly, Paul and Barnabas dissented, Act. 15.39. Paul and Peter, Gal. 2.14. There were schisms in Corinth. 1. Epist. 1.11. Consent therefore, is not simply a note Note. of the Church, unless it be in true faith and doctrine. Let not then a glorious name of consent dazzle our eyes and make us think the Church is where true faith and doctrine is not found. And for use of the point, it may serve as a ground of persuasion to mutual love, A ground of persuasion to mutual love. which is, an argument, we haue often occasion to speak of,& it cannot be to often urged in these daies, wherein mens harts are full of rancour, and malice, and distracted,& drawn asunder one from another: let us therfore consider that we are knit together as members of one body, yea as members one of another and therefore ought to love as members of one body, Christian love is to bee expressed in two things. and to express our love one to another, and that chiefly in two things. First, in communicating the good things we haue either inward or outward to others, according to their wants and our abundance as job saith, he was the eyes to the blind, and the feet to the lame. job. 29.13. Secondly in a fellow-feeling of the wants one of another, if the foot be hurt the tongue laments it, the eyes weep for it, the head aches, and the heart grieves for it, so must it bee with us in respect of the miseries and afflictions one of another, we are to bee touched with their griefs, feel the weight of their burdens, bee pressed with their bonds, as if we ourselves were banished with them. Now to stir us up to these duties, much might be said, but consider we these two things. First, consider the state of the body, if one member deny to communicate the good it hath received to another, as if the eye refuse to guide the feet by the sight of it, wee know the feet may stumble and endanger the whole body, or if the foot be wounded, and the eyes refuse to look on it, the hands to handle it, danger may come to the whole body, so if we deny to communicate the good we haue received to others that stand in need of it, besides this if the Lord may blow on our good gifts,& rise up in iudgment against us, we hazard the state of the body whereof we are members, again, consider that our communicating good to our brethren, and our sympathy and fellow-feeling of their miseries, is a sure testimony of our union with Christ, for our union with Christ doth nothing profit God, though a thousand worlds were united unto him, Note he hath set over the profit of that union to others, as our saviour said to Peter, joh. 21.16. Peter lovest thou me; then feed my sheep, as if he had said, make it known thou art one with me, and lovest me, by doing good to them that are mine. If then we would not be guilty of so great a sin, as endangering the state of the body whereof we are members, which is a sin against the light and order of nature, and if we would haue such testimony as cannot deceive us, that we are one with Christ the head of his Church; let us be stirred up not to love in word and in tongue onely, joh. 3.18. but to express our love one to another, both by communicating the good things we haue one to another, and by a fellow-feeling of the miseries and afflictions one of another, haue wee wisdom? Let us bestow it to the good of the ignorant, haue we holiness? let us make the best of it, to the winning of others, haue we plenty of outward things? let us therein communicate to others according to their need and our abundance. Onely one thing more I will note from these words ( furnished and knit together by joints and bonds) and then descend to that which followeth. In that our Apostle saith, that the body of the Church is furnished& knit together in joints and bonds( that is) by means of the spirit and by faith in Christ, and by several callings, wee are given to understand, that not onely the spirit of Christ,& faith whereof there is no question, but even every mans calling, by which he stands in relation to Christ, is or ought to be as a joint or a sinew not only for coniunction of him with Christ& with the members of Christ, but for conveyance of grace to others; every mans calling whereby he stands in relation to Christ, is or ought to be as a joint or sinew to convey grace to others. every mans calling by which he stands in relation to Christ( that is) that rank, that order and degree any one hath in the mystical body of Christ, as he is a member of Christ, and is of this or that order in the mystical body of Christ, as a believing minister, father, or the like, even that calling and degree of every believer, by which he hath special relation to other members of Christ is to be as a joint or sinew for the conuayance of grace to them, by that calling and degree, he is to transmit& convey the grace of Christ to those that are next to him, and to furnish them with the grace that he hath received from Christ himself; every calling in the mystical body of Christ, being a iuncture or bond, by which wee are joined and bound to others, the Apostle hath taught us, it must be a joint of subministration or under furnishing others with grace, Ephes. 4.16. in the original the words are by every joint of subministration &c. and this truth is grounded on that general exhortation of the Apostle Peter, 1. Epist. 4, 10. let every one as he hath received the gift minister the same one to another, as good disposers of the manifold grace of God, every one according to the measure of grace received& according to his ability is to further the good of the mystical body of Christ,& being as a joint or a sinew in that body in respect of some particular calling he is in that calling, to do the office of a joint or sinew, he is to bee as the joint is to the body even a means to convey down grace to those to whom he stands in special relation: the father to the children, the husband to the wife, the master to his seruants, yea, and one brother to another▪ one fellow-servant to another one neighbour to another, is to bee as a joint or sinew for conveyance of grace one to another, which is a duty not known to many in the world. Some are of opinion, and if the question were asked what they think, they would so answer, that it is a duty proper and peculiar to the minister of the word, to bee an instrument under Christ for the conuayance of grace to the soul of men;& that it is a thing nothing at all concerning them, they hold themselves exempted and freed from that duty, I appeal to mens own consciences, whether many haue not thus thought, every one in his particular calling is to bee a means to convey grace to others that be under him. learn then whosoever thou art, to reform thy mind& iudgement, art thou a father, a master, an husband, a neighbour &c. know it is thy duty to be a means to convey grace to those that are under thee, or to whom thou slandest in any special relation: though principally it concerns the minister to edify the body of Christ. Eph. 4.12. yet the Apostle hath laid it on all Christians as a general duty, 1. Thess. 5.11. edify one another, though the Minister be the mouth of the people to God, yet, S. james hath taught, lam. 5.16. that we are to pray one for another. Now these duties generally appertaining to all Christians do certainly more nearly concern them, as they haue special relation one to an other, &c. the father, the master, the husband, the minister, are to edify their children, their seruants, their wife, the body of Christ &c. in grace and goodness, and to sand up a message to heaven, and to call vpon the Lord by prayer for them. Now then to stir us up in this duty wherein many are much wanting, yea the most are so far from this duty, that they minister nothing but infection to the souls of such as be under them; no child, no seruant, no not the wife of their own bosom hath any help by them, to their salvation, their houses are nurseries of cursing, swearing, lying, ribaldry, and all manner of impiety. motives to stir up to this duty. And therfore to stir us up to the duty now laid before us, consider we: First that the want of this duty is one principal cause that such as be under us, profit not( as they might) by the public ministry of the word; as in the natural body when there is a stop in the joint, or a convulsion, and the sinews are drawn up: the parts adjoining thrive not, so is it in the mystical body of Christ when such as are as joints in respect of their place and calling, are not means to convey grace to such as are under them, they cannot so well thrive in grace. again, the neglect of this duty will one day be most grievous to the conscience, when a man shall call to mind, that whereas he ought to haue been a means to further the salvation of others, he hath been rather a means to further their damnation; no doubt it will bee an heavy burden to his conscience: yea, as one saith, it shall bee an aggravation of his torment in hell, when he shall haue others that haue perished by his default, foaming out continual curses against him, and accusing him for ever as the murderer of their souls. Add to this a consideration of comfort and blessing, attending on the careful performance of this duty; as the neglect of it is full of bitterness, so doubtless the practise of it must needs be full of sweetness; and the blessing of it is that which the Lord vouchsafed to Abraham, Gen. 18.17. he will reveal his secrets to such, and will hid nothing from them that may be for their good, and for their comfort, if then we desire that such as be under us, should profit by the public ministry of the word; if wee would not haue their not profiting as they ought, by our means to be a discomfort to us when we haue most need of comfort, if we desire the blessing of the Lord vpon us in the revelation of his secrets and counsels: yea, the light of his countenance to our comfort, both in life and death. Let us then be stirred up to the practise of this duty, let us by instruction, counsel, admonition, consolation, prayer, &c. be means to convey grace to those, with whom we stand in any special relation; and remember that we in our several orders and degrees are as joints and sinews, and let us do the office of joints and sinews in the mystical body of Christ. Interpretation. Come we to the last words of this verse ( increaseth with the increasing of God.) In these words the Apostle makes known unto us, that Christ the head giveth growth and increase to the body of the Church. And what kind of growth it is( namely) an increase of God: there is an increase of the Church, when the number of believers increased, whereof we red, Act. 5.47. That the Lord added to the Church from day to day such as should bee saved, but that is not here meant, the meaning of the Apostle in these words, is briefly this. That the whole Church, and every member of the mystical body of Christ, receives increase from Christ the head, in regard of spiritual grace, as of faith, hope, love, patience, &c. which he calls the increase of God, because it is divine and spiritual. Hence we are first plainly taught, that both the beginning and increase of grace is from Christ, Both the beginning and increase of grace is from Christ. of him as of the head, saith the Apostle, all the body of the Church, and every member of that body is furnished with grace, and being furnished increaseth, he gives both the furniture of grace, and the increase of it, they are both his free gifts, freely given not vpon any desert of ours, and that is further manifest by the different measure of grace, in that some haue more, and some less; for that cannot come from any difference of believers justified, because one is not more justified then an other; there is no inequality between them in that respect. Therefore it must needs be from the mere good will and pleasure of Christ, that some haue a greater measure of grace, and some a less, and so both the beginning and increase of grace is the free gift of Christ; so saith the Apostle plainly, Eph. 4.7. To every one is given grace according to the measure of the gift of Christ. This I note in a word, to let us see that it is not for the good usage of any grace, or by our manuring of the gifts of God, as the Papists speak and teach that wee merit the increase of them; Our good usage of grace& our manuring of Gods gifts doth not merit the increase of them No, no, both the grace and the increase of it in every member of the Church is from the mere good pleasure of Christ. They object, that which is in the parable, Mat. 25.29. To every one that hath shall bee given, and he shall haue abundance, and from him that hath not, even that he hath shall be taken away. Say they, he that hath any talent and useth it well, to him it shall be given, and he shall haue abundance, as a remuneration or reward of his good usage of it. The meaning of our saviour is, that he who useth his talent well shall haue a blessing vpon it for the increase of it, and not a remuneration for the good usage of it; as may appear by the scope and drift of the parable, which is to stir men up to diligence. Christ gives to his members both the grace and the increase of it freely, he will bee good onely because he hath been good, and add mercy to mercy: in the next place we may easily see this conclusion laid before vs. That every true member of Christ increaseth in spiritual graces, every true member of Christ increaseth in spiritual graces. every true believer increaseth in faith, hope, love, humility, and other graces given, and continually goes from one measure to another. And hence it is, that their spiritual life is in Scripture compared to the ages of men; some are babes in Christ, some children, and some are of riper age, and their holinesse is compared to the morning light, which shines briter and brighter, Isai. 58.8. And it is the exhortation of the Apostle Peter, 2. Epist. 3.18. grow in grace. The reasons and grounds of this, are these two. First, because the whole work of grace in any member of Christ, is from the will of Christ, which is unchangeable; therefore where he begins any grace, he will more and more perfect it. again, all the members of the mystical body of Christ are living members, 1. Pet. 2.5. They are said to be living flames; therefore ever growing. For the spiritual life of grace cannot be idle, but is ever going on from on degree to another: and howsoever the members of Christ do sometimes fall of infirmity and sin grievously; yet Christ their head, of his goodness turneth that sin of theirs to good unto them, for they rise again more thankful to him, more humble in themselves, more mild and equal towards their brethren, and more wary over themselves, and they cleave faster to Christ. Therefore they daily increase and go on in grace. use trial whether grace be truly wrought in us, or no. Let this then be a ground of trial to every one of us, do wee persuade ourselves we haue knowledge, faith, humility, any other grace or sanctification. Let us hereby try ourselves, if that grace be truly wrought, certainly it will increase, and if it do not, it is but a counterfeit resemblance of grace: Note. nature can put on the counterfeit of any grace, a man may transform himself into the likeness of any grace; but the difference is, this counterfeit grace will not increase, it is but as a painted three, it will never grow greater; but grace truly wrought, is like the grain of musterdseed cast into the earth, Mat. 13.32. Small at the first, but when it is grown, it is the greatest among herbs. If then we would not deceive ourselves, let us not rest in the beginnings of grace, but as the Apostle exhorts, 2. Tim. 1.6. Stir up the gifts of God which are in vs. And by the use of good means, as hearing, reading, and meditating in the word and prayer; and know wee that the Sacrament of the Lords Supper is a principal means that God hath ordained for the strengthening of faith, and increase of grace in us; because it is not onely a Sacrament of nourishment and confirmation of faith, but because the remembrance and faith we haue in the merit of Christ his passion which is most lively set before us in that Sacrament, is the only thing that gives us strength and comfort against all temptations. Therefore they show themselves graceless, and indeed not the members of Christ, who carelessly neglect that Sacrament. If we persuade ourselves wee haue any grace, let us bee careful to use this and all other good means that serve for the increase of it, and labour still to go on from on measure of grace to an other till we become of ripe age and perfect strength in Christ. VER. 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. This verse hath relation to that which is immediately foregoing, on this manner; in the verse before the Apostle shows that there is that near union between Christ and his Church, that there is between the head and the body; and what Christ did as mediator the members of his Church did it with him: when he died, they died with him: hereupon the Apostle doth infer in this verse, Wherefore if ye be dead with Christ, &c. In this verse the Apostle begins to deal against the corruption of Religion, and against seducement and drawing away the Colossians from the truth, by means of certain human decrees and traditions, that false teachers sought to thrust vpon them, as things necessary to be observed for religion and conscience sake, and needful to salvation: and in this verse is laid down his first argument of confutation of them. An argument confuting human decrees and traditions The argument is this. ye are freed by Christ from the rites and ceremonies of the Law, therefore you ought not to be subject to mens decrees and traditions that seem to be derived from thence. Some would haue the argument in this place to be from the greater to the less. Thus ye are not now subject to the rites and ceremonies of the Law being freed from them by Christ, therefore much less ought you to bee subject to rites and ceremonies that are invented by the brain of men. But as I take it, the argument is not so, but as now I haue laid it down. For it is not like that the false teachers of those times sought to impose on the Colossians any other things then such as were either taken from Philosophy, and the learning of the Gentiles, or from the ceremonial Law of Moses, and such were their traditions here spoken of, it may appear by the expressing of them in these terms, touch not, taste not, handle not: which no doubt were imitations of legal rites and ceremonies; and so the argument of the Apostle in this verse is to bee conceived, as I haue propounded it. More specially wee haue laid before us in this Verse; First, the Apostles reason to dissuade the Colossians from submitting to the decrees and traditions of men( namely) this, that they were freed from them by Christ his death, laid down in the proof of it, that with Christ they were dead, and by death freed from them. Secondly, the inference on that reason, therefore you ought not to subject yourselves to them; delivered by way of interrogation, why are ye burdened with them? amplified by exprobration of the absurdity of such subiection, that it is all one as if they still lived in the world. ( Why, as though ye lived in the world, are ye burdened with traditions?) ( Dead in Christ) To bee dead with Christ is to haue fellowship with him in his death; Interpretation. even to die with him as the members of his body: ( from the ordinances of the world) By ordinances of the world wee are to understand, legal Ceremonies, the original words are the same with those, Verse 8. and so to be understood. Now, whereas the Apostle saith, Dead from the ordinances of the world, it is not an usual manner of speaking in the Scripture, to say, Dead from, but rather, dead to this, or that, as dead to the Law, dead to sin; and therefore the meaning is, as if the Apostle had said; Dead, and by death freed from the ordinances of the world, ( as though he lived in the world.) To live in the world may betaken two ways. 1 Either to live in the world in respect of bodily life. 2 Or to live after the course of the world, as Ephes. 2.2. Wherein in time past ye walked according to the course of this world. And in this latter sense we are to take these words( as though he lived in the world)( that is) as though ye were not dead with Christ, and by death freed from the orders of the world, but still lived after the course of the world ( are ye burdened with traditions) In the original, wee haue but one word, it cannot bee so expressed in English, it signifieth thus much; Are ye held under the decrees of men, or such things as seem good to men: so this translation ( are ye burdened with traditions) may bee justified, though the Papists carp at it. This then is the meaning of the Apostle, in this verse. If ye as members of Christ be dead with him and be as free as dead men from the Ceremonies of the Law, why? as though ye still lived after the course of the world, are ye held under the decrees and traditions of men, which seem to be derived from the brain of men. Of the first part of this verse( namely the reason of the Apostle, If ye be dead with Christ from the ordinances of the world; much might bee spoken, but wee haue handled the chief things thence offered heretofore, as that there is so near a union between Christ and his members, that when he died, they died with him, of that we spake verse 12. And also of the doctrine offered from those words, ordinances or rudiments of the world, wee spake verse 8. I will not now again handle those points onely. One thing more we may gather from the reason of the Apostle. And for concluding the point, we are to mark, that the Apostle saith, If ye be dead with Christ from the ordinances of the world, meaning, if ye bee freed from them, he puts dead from them, for freed from them; signifying indeed, that they were as free from them as dead men that had nothing to do with them. The point that hence I gather is this. That death is a freedom, death sets men at liberty from the laws and ordinances of men, yea from all hard taxations, from bondage and servitude in the world, Death sets men free from the laws of men and from all hard taxations in the world. and from all miseries they are subject to in this world, that which job saith of the seruant job 3.19. That death sets him free from his master, is true of all kind of outward servitude, bondage, slavery, or misery that men undergo in this life whatsoever, death frees them from it; the afflictions are but for this life onely, Rom. 8.18. Death puts an end to them; the malice of the devill, the rage of tyrants, and violence of bloody persecutors can reach no further then this life: they can but kill the body, as our saviour saith, Matth. 10.28. and when that is done they must cease from their tyranny, therefore we are not to fear them. Our saviour himself makes this use of it, fear not them which kill the body, and when they haue done that can go no further, but fear him which is able to destroy both body and soul in hell. Wee are not to fear them only who can kill the body but him who can destroy both body and soul. again, is it so that death is freedom from all miseries that men are subject to in this world, then be not too much cast down in any outward trouble We are not to be two much cast down in our outward troubles. or calamity that can befall thee, as sickness, poverty, losses, painful labours, &c. Thy life is but short, therefore that trouble cannot be endless, death shall put an end to it, onely let thy care and and endeavour be that thy death bee not the beginning of that misery that never shall haue end; many persons having no assurance of a better life after this life is ended, but onely out of their impatience in respect of aches, and pains, and lingering diseases or other troubles which they endure, long for death, as job saith, job 3.21. and say sometimes, oh happy were I if I were dead, then should I bee free from my pain and trouble, as if death were an end of all kind of misery, never remembering that death in sin will not rid them from misery, but is the very gate through which they pass into the gulf of endldsse woe, death indeed puts an end for a time to the aches and pains we endure in the body, yet that is but a thing common to us with the dumb beast, in that respect the sore traveled horse is happy when he death, but death in sin is a passage of the souls of men from less misery to greater, therefore never think thyself happy if thou wert delivered by death, from aches and pains which thou endurest in this life, unless thou haue assurance of a better life after this life is ended, labour thou to be sure to die in the Lord, which thou shalt do if thou live in the Lord, or rather haue the Lord Iesus living in thee, Gal. 2.20 if thou live by faith in the son of God, and repent of thy sins, and haue true peace of conscience as the earnest of thy salvation then indeed thy death shall put an end to all thy miseries, thou shalt rest from all thy labours, from all kind of sorrow and suffering, yea, death shall give thy soul an entrance to everlasting ioy and glory, if thou hast this assurance, thou lying under some grievous affliction, thou mayst lawfully say with the Apostle, Phil. 1.23. I desire to be dissolved and to be with Christ. Come wee to the inference of the Apostle in the other part of this verse ( why as though ye lived in the world are ye burdened with traditions) where first observe we the manner the Apostle useth in bringing in of this conclusion▪ he saith not barely you are dead with Christ from the ordinances of the world, and therefore ought not to submit yourselves unto them, but he brings in his conclusion by way of interrogation, why are ye burdened with traditions) which is very emphatical and powerful, and he amplifies it by laying before them how absurd a thing it were, if they should so do, that it were all one, as if they lived still in the world( why as though ye lived in the world are ye burdened with traditions) as if he had said, if such as live in the world should subject themselves to those ordinances I would make no great matter of it, but you Colossians who prove yourselves to be dead with Christ from the ordinances of the world, and not to live after the course of the world, for shane do not you suffer yourselves to be subject to the decrees and traditions of men. Hence wee may take out this conclusion, that such as profess themselves to be dead with Christ, and taken out of the corrupt state of the world are by the remembrance of that profession to be kept from doing any thing contrary or unbeseeming the same, The remembrace of our christian profession ought to keep us from doing any thing contrary or unbeseeming the same. we find this as a reason of weight often used in the Scripture, either to persuade to some good thing, or to dissuade from some evil, Gen. 13.8, Abraham used it as a special means to quiet matters between him and Lot, that howsoever the Canaanites were at iar and discord one with another, yet it ought not to be so between them, because they were brethren& professed the same true faith and religion Mat. 6.32, After these things seek the gentiles, 1. Cor. 6.1. the Apostle vpon this ground dares the Corinthians, dare any of you having business against another be judged under the unjust and not under the Saints, as if he had said, do not you remember that you are Christians and professing the true faith of Christ, dare you then go to law one with another under unjust and infidel iudges and not under the Saints? it is a monstrous shane for you so to do, by these testimonies we see we are to take advantage of that profession we make,& by the remembrance of that to bee kept from doing any thing unbeseeming. use True professors of religion are to gather strength against temptations to sin by remembering that holy profession. Let all such as profess religion and the fear of God think on it, art thou being a professor of religion troubled and stirred up by the divell and thine own corruption to covetousness, to rash anger, or to any other known sin? remember thy profession and learn to say, as good Nehemiah said, Neh 6.11. who when he was moved by a fals Prophet, to go into the temple to save his life, said, should such a man as I fly; so say thou, should such a man or such a woman as I bee covetous or rashly angry should I that profess myself to depend on Gods providence and to seek after other things even things eternal and lasting for ever, greedily hunt after the things of this life? no, no, I will not do it, it were a derogation to the glory of my God, whom I profess to be my gracious father; a dishonour to the profession I make, scandalous and offensive to other weak professors: a means to keep back some not yet called a giuing advantage to the obstinate and an opening of the mouths of th● wicked Atheists and enemies of the truth, even to speak evil of the professors of the gospel, therefore far bee it from me I will not do it, thus are we to reason and resolve with ourselves, in consideration of our holy profession, not to do any thing contrary or unbeseeming the same. We are to mark further, that the Apostle saith, why, as though ye lived in the world( that is) as though ye lived after the course of this world, implying by that speech, that the Colossians did not or a least ought not to live after the course the world. The point of instruction hence arising is, that though we live in the world, yet we are not to live after the course of the world, Though we live in the world, yet we are not to live after the course and fashion of the world. the Lord will haue his children to live in the world, and not to separate themselves from the world, but to live as Lot did in sodom, in the throng of this sinful world, according to the limits of their particular places and callings. And that for these reasons. First, that the gifts of grace that they haue received may be used for the good of others. Secondlie, that there may be a trial of our strength in resisting the assaults of Satan in evil examples, for that is indeed true resistance of sin, and victory over it is most victorious, Note. when conflicting with many occasions and allurements to it, we strive against it, and overcome it,& he is truly good, who is good amongst them that are evil. For these causes will the Lord haue his children to live among the wicked of the world: but to keep themselves unspotted of the world or any corruption in the world, Rom. 12.2. fashion not yourselves like unto this world, Ephes. 5.11. haue no fellowship with the unfruitful works of darkness, but even reprove them rather, Phil. 3.20. our conversation must be in heaven, free from all dregs of all earthly corruption, many other places might bee brought to this purpose, but for the use of the point. This meets with that plea, many use in defence of their sin which they are loth to forego, oh say they many do it and why may not I do it, It is a vain plea, to say, many do this or that and therefore why may not I do it. if we live in the world, we must do as other men do, swear with them that swear, drink with the drunkard,& be profane with them that are profane, or else we shall be counted as no body in the world, is it so that thou wilt not be persuaded, that this is thy duty, that though thou live in the world, yet thou art not to live after the course of the world, but thou must needs do as other men do, know then that thou shalt one day suffer together with others, the punishing hand of God shal one day overtake both thee and them; yea let me tell thee more, there is no doubt but beastly drunkards, filthy adulterers, and the blasphemous wretches that are in the world, may remember some like to themselves on whom the Lord hath shewed his judgements, they may call to mind some that together with their blasphemy haue belched out their last breath, or in a drunken fit haue belched out their own souls,& that loathsome and incurable diseases haue been sent on the bodies of filthy adulterers, and yet wilt thou stil go on in the same course? know then that thy punishment shall be greater then theirs, thou having such examples before thee, and yet wilt not be moved by them to break off thy sins by repentance, thy punishment shall one day far exceed theirs. He that slayeth Kaine, saith the Lord, Gen. 4.15. shall be punished seven fold. Kaine was a murderer, and the Lords hand was vpon him for his sin, and made him an example, he set a mark on him;& if any should be so bold as to commit the same sin, having him marked before him,& to murder him, his punishment should be seven fold, so certainly if thou haue an example of Gods iudgement before thee,& thou canst remember the Lords hand hath been in fearful manner, vpon one like to thyself, and yet thou wilt still go on in the same sin, know that one day thy iudgment shall be far greater then his. observe yet further this inference of the Apostle together with his amplification of it, he saith why, as though ye lived in the world, are ye held under the decrees of men( that is) why, as though ye were not dead with Christ but still lived in the world, are you subject to mens decrees: Hence we are given to understand thus much. That such as suffer themselves to be held under decrees that either are or seem to bee derived from the ceremonial law and to bee bound in conscience unto them carry themselves as men that deny the death of Christ, Such as subject themselves to decrees that either are or seem to be derived from the ceremonial law carry themselves as men that deny the death of Christ. and as such as haue no fruit nor benefit, by his death, this is clear from the text, and with this agrees that of the Apostle, Galat. 5.2. if ye bee circumcised Christ shall profit you nothing, if ye subject yourselves to circumcision or any of the old legal ceremonies Christ shall profit you nothing, the reason is plain. Christ by his coming and death put an end to all those ceremonies therefore still to retain any of them, yea, any thing that is, or seems thence to bee derived as a thing necessary to salvation, is to make Christ unprofitable; how then can the Papists justify their decrees of not touching, Many popish decrees evacuate& make voided the death of Christ. not tasting, of abstaining from some kind of meats, and from marriage of not handling money and the like, besides the badge of Antichristian apostasy which the Apostle hath laid on them. 1. Tim. 4.3. how can they free those their decrees from being such as evacuate and make void Christ his death? A popish cavil. it will not serve their turn to say their decrees are not the same with the legal ceremonies, and that their Church decrees, not abstinence from this or that thing as unclean ( though indeed they do, for they place holinesse and part of Gods worship in such abstinence and so condemn that kind of meat at that time as vnclean by their prohibition) but they cannot so shift off the matter, by their decrees of abstinence from meat, and the like, being taken from the ceremonial Law of Moses, and urged on the conscience, as necessary to salvation, they do, as much as in them is nullify and make void the death of Christ, and they that subject themselves to such decrees, carry themselves as men that deny Christ his death, and thereby prove themselves to haue no part nor benefit by his death; yea, if any amongst us superstitiously minded do submit himself to any ordinance or decree of our Church with a mind and opinion of holinesse and service of God therein, for example, if any haue this conceit, that by that tasting of flesh at times forbidden by our Church, he serves God,& is made more holy in the sight of God, let him know that such a subiection is a denial of Christ his death,& a renouncing of the fruit and benefit of Christ his death. Come wee to the 21. verse, where our Apostle speaks in the person of false teachers, and in imitation of them saith thus. VER. 21. Touch not, taste not, handle not. In this verse he doth specify their decrees and express them particularly in their own words, as if he had said, why are ye held under the decrees of false teachers, as namely these, they say unto you, Touch not, taste not, handle not, Interpretation. some expound these words as spoken of diuers things as touch not a dead corps, taste not of this or that kind of meate, handle not holy vessels, and the like, but I take it they may more fitly bee understood as all spoken of the same thing( namely) of meats, Touch not, taste not, handle not, this or that kind of meate, for that is more agreeable to the context and to the words of this verse, and that matter of meats did put the faithful of those times both teachers and others to much business and trouble both in regard of the zeal that some had by legal ceremonies, and in respect of continual use of meat and drink ( Touch not) the original word translated ( touch) signifies either to touch or to eat, yet but a little, and these words ( touch not) may thus be understood, eat not, no, not a little, or touch not with thy teeth, or chew not with thy mouth ( taste not) that is a further degree of prohibition, do not so much as taste with thy mouth: then follows a third degree yet higher ( handle not) do not lay thine hand on this or that kind of meat, thus then conceive we these words. Chew not in thy mouth, taste not with thy tongue, nor lay thine hand, on this or that kind of meat. Now here first wee are to mark that the Apostle having said in general in the verse before, bee not burdened with traditions, be not held under the decrees of men, in this verse he subjoins their particular decrees of touching meats, and he gives instance and example onely of them bee not burdened with traditions as( namely) touch not, taste not, handle not, this or that kind of meate, no doubt he might haue insisted in many other things, but he thought it most needful to stand against their superstitious decrees concerning meats as most dangerous to the Colossians, and hence wee may gather this conclusion. That as Satan and his instruments do ensnare the souls of men in many outward things, so not with the least danger in or about their meats and drinks. Satan doth dangerously tempt and ensnare the souls of men in respect of meat and drink. Satan the enemy of our salvation is ever tempting and that dangerously in respect of meate and drink either on the right hand or on the left, either to abstain as did these false teachers, or else to exceed, he began this kind of temptation betimes, our first Parents were noe sooner created and placed in paradise but he presently began to tempt them about meate, and from that time to this he never resteth laying snares to entrap us, even in, or about our meat and drink, and he knows this temptation to be of great force. Therefore he laid it against him that was most strong thinking to prevail but in vain, even against our saviour himself Mat. 4.3. And the reasons why Satans temptation in, or about meat and drink is so dangerous, are these. First, it is a thing we use and must use daily, and if we want it, without the special grace of God, we are ready to use any unlawful means to get it, as the saying is, hunger will break ston walls, it will make men wanting grace to break through the commandements of God, by lying, swearing, stealing, and what not, that they may be satisfied. again, if we haue it, we are not onely prove to abuse it in a most high degree; witness the practise of beastly drunkards; who, not onely glory in their strength to poure in strong drink, but will bestow much cost on others, to make them of their own wretched condition, even drunken like themselves, that they may sport and laugh at them. And herein the devil hath prevailed further then in many other sins; Note. who will bestow cost on others to make them sin in any kind, only to make themselves merry? indeed for their profit or credit wicked men will hire others to lye,& to swear falsely for them, but for sport& meeriment only who will be at any great cost in making others to sin, except only in drunkenness. This shows plainly, that the devils tempation, in, or about meat or drink, is exceeding powerful& dangerous, and that he many times prevaileth therein very far in bringing men to an high degree of sin. Our care then must be to take heed we bee not overtaken with sin, in things of necessary use as our meat and drink; wee are to watch over our hearts, and to haue a godly fear in our hearts, in the time of our eating and drinking, we are to watch over our harts that sin do not creep vpon us in time of our eating& drinking. Saint Iude doth tax some in his time for want of this, verse 12. They feast with you( saith he) without fear, feeding themselves; and especially, we are to haue this fear in our hearts in the time of feasting, when wee come to a table furnished with store and variety of meats, it is the counsel of the wise man, Prou. 23.3. That at such a time we be not desirous of the dainty meat, for it is deceivable. To feast together is not unlawful, holy job suffered his children so to do, but afterward he called them together and sanctified them, and offered burnt offerings for them, for job thought, job 1.5. it may be that my sons haue sinned and blasphemed God in their hearts, in time of their feastings. And this are we to haue a godly jealousy and suspicion of our own selves, that sin do not intermingle itself with our plentiful eating and drinking, and that then our affections do not settle and rest too much one the sweetness of our meats and drinks,& that we forget not God the giver, that we forget not the hunger and thirst of our poor brethren, Amos 6.6. and that we exceed not measure in eating and drinking: and that our hearts may bee possessed with this godly fear and jealousy. Note. Let us remember what a grievous thing it is when our table is a snare to us, it is one branch of that prayer that was made against the malicious enemies of the Church, Psal. 69.22. Let their table be a snare before them: thus it shal be to us unless we watch over our hearts in our eating and drinking, even our meats and drinks shall bee snares unto vs. Withall we are to remember that we abusing the creatures of God, our meats and drinks, the Lord doth many times secretly turn them even to the hurt of our bodies, those good gifts which he hath ordained for the preservation of nature; being abused, through the Lords just iudgement, are sometimes turned to the choking and overturning of nature in us; for it is just with the Lord, wherein men sin, therein for the most part to punish them; it therefore standeth us in hand, if we respect the good of our own souls or bodies, not to let our hearts loose in time of eating and drinking, but to be wary and circumspectly, even in receiving our ordinary diet, but specially when we come to a feast, take heed that then forgetfulness of God, or our brethren, excess, or any other sin, do not intermingle itself with our eating and drinking. In the next place, in that false teachers among the Colossians were not content to say, touch not, or eat not, of this or that kind of meat, but they proceeded further, to forbid the tasting of certain meats: The mindes of superstitious persons are restless. I might show you how restless the mindes of superstitious persons are, they are never content with the number of their own devised orders& decrees. Thus it is at this day among the Papists, one order, one decree is ever and anon invented among their monks, and others of that rabble which they call religious, but I will not stand on that point. observe wee the manner these false teachers used in putting forth their decrees, they put them forth in the singular number, touch not, or thou shalt not touch, thou shalt not taste, thou shalt not handle, that they might reach every particular, and in the negative, which is of more force then the affirmative, they would haue them bind as strictly as Gods commandements. Hence we are to note their curiosity, False teachers are very curious and strict in causing their followers to avoid the least touch of things they suppose to bee unclean. I cannot properly call it care, but their curiosity and strictness in providing that their should be no meddling at al with meats, they supposed unclean, that men should not touch them, no not taste of them, nor handle them; and this strictness was not proper to those false teachers alone, but hath been found in all of like sort, in all ages and times, the Apostle saith Gal. 6.12. that false teachers were so earnest and forward in urging circumcision on the Galatians, that they constrained them to be circumcised. Now, this is not to be passed by without profit to ourselves: let us therefore think on it to this purpose, are false teachers so strict in causing, if possibly they may, We are to bee careful, and indeed curious in avoiding all manner of sin. their followers to take heed of the least touch, or least meddling with that they fancy to be unclean; Oh; then how much more ought we to be careful,& if you will curious, in avoiding that which is indeed vnclean( namely) al maner of sin: yea, we ought in this respect to be so strict, as wee are not to touch any means, or any occasion leading unto it, not to come into the company of such as are notorious wicked persons, more then we must needs in respect of the bond of nature, of office, of place and calling, not carelessly to come into their company, for that is to touch pitch, and it cannot choose but defile vs. Peter in bad company denied his Master; and hither too wee may truly apply that of the Apostle 2. Cor. 6.17. touch none unclean things; and that also of Iude Vers. 23. hate even the garment spotted by the flesh: it is too much boldness in some who causlessely sort themselves with any company. reproof of such as think they may with out danger meddle with sins. And again, some think they may without danger, attire themselves like wantons, garishly; and may safely use filthy and rotten speech at their pleasure, these they think are things not to bee stood on, and it is too much strictness to make conscience of them; but what saith the Apostle, Ephes. 5.3. Fornication, and all uncleanness, or covetousness, let it not bee once name among you as it becometh Saints; the Apostle would haue us not to touch them with the typpe of our tongues. And there is reason for it, Note. it is a dangerous thing but to put on the counterfeit of sin, and for a man to bee but personatus peccator, to play the part of a sinner, as many foolish think; oh they will but dally with sin, they will but make themselves merry with a few ribauld terms, they will but touch sin and put it from them, before they enter into the gross practise of it, such persons as thus speak, or thus think, they are not acquainted with the corruption of their their own nature; they must learn to know that if sin be sweet in their mouths, and they delight to speak of it, certainly they will favour it, and not forsake it till it turn to poison in their bowels as Zophar saith job 20.12. Yea let them know they might as safely drink up strong poison and prescribe it a measure how far it shall work, for why? whereas they say or think they will but sport themselves with sin for a time, sin makes sure work. and they will leave it when they please; they must know that sin makes sure work having once seized on them, it will hold them and that fast by the heart, yea their will itself is kept in hold and bondage and cannot bee cleansed till the Lord with his powerful hand of grace do deliver it. Therefore fancy not to thyself, thou wilt but touch sin for a time and then leave it; No, no, learn to fear always, bee afraid to come near the borders of sin, fly from it as thou wouldest from one sick of the plague, whose breath thou wilt avoid, and the needless touching of any thing about him: bee not thou like the fool spoken of, Prou. 14.16. Who rageth and is careless, who hath neither quick sight to espy and foresee the occasions of sin, nor care to shun them, but goes on securely till some heavy iudgement overtake him. VER. 22. Which all perish with the using, and are after the commandements and doctrine of men. In this Verse our Apostle brings two other arguments to dissuade the Colossians from suffering themselves to be held under the decrees of men, of not touching, tasting, or handling this or that kind of meate. The first, is from the condition of things, about which their decrees were in these words, ( which all perish with the using) it may thus bee conceived, such decrees as are of transitory things, the observation whereof hath no force nor strength to salvation and to life everlasting, you are not to place holinesse and religion in them, but such are these decrees( touch not, taste not, handle not) and that is laid down in the proof of it, these are of things vanishing and passing away with the using of them, they endure no longer, therefore you are not to place holinesse and religion in them. The second argument is from the efficient cause of such decrees of men, that they were the commandements of men, and therefore they should not suffer themselves to be held under them. Interpretation. Of these in order. ( Which all perish with the using)( that is) all which touching, tasting, and handling, together with the things to be touched, tasted, and handled, ( perish with the using) the words signify( are to corruption in the use) the meaning is, are consumed in the use, or are corruptible, and endure no longer then the very use of them and both they and the use of them do vanish and pass away with the time. Now, here first the argument of the Apostle is to bee considered, in that he reasoneth thus; that the decrees of false teachers were of things perishing, and passing away with the use of them, and therefore the Colossians ought not to place holinesse in them. Hence we are given to understand thus much. That holinesse, religion, and the worship of God, consisteth not in vanishing things, it is not in things that pass away with the using, and are onely appointed for our use in this mortal life, as in meate and drink, in daies in apparel, and the like; these things of themselves make us not more or less holy in the sight of God. Transitory things of this life do not of themselves make us more or less holy in Gods sight. I say, these things of themselves; wee may sin, and that grievously, in the use of such things, and we may please God in the moderate and sober use of them; but the things themselves, or actions about them considered by themselves, do not make us more or less holy. 1. Cor. 8 8. The Apostle saith plainly, meate maketh not us acceptable to God; for, neither if we eat, haue we the more, neither if we eat not haue we the less. The meaning is, more or less piety and religion, or are more or less pleasing to God, Rom. 14.17. The Apostle saith, the kingdom of God is not meate nor drink( that is) religion and the power of it, standeth not in meate and drink, but in righteousness, and peace, and ioy in the holy Ghost. The reason is this, because godliness and religion as the Apostle saith, 1. Tim. 4.8. is profitable, it is of use to all things having the promise, both of this life, and of that which is to come. Now meate and drink and other outward things, being appointed onely for the use and necessity of the body, they reach no further then this life, the virtue and efficacy of them doth not extend itself any further then to this present life; therefore godliness and religion cannot stand in them. It will be said, doth not religion and the worship of God consist in any vanishing thing, in any thing that passeth away with the using; what say you then to the washing of water in baptism, and to eating and drinking at the Lords Table, do not these things pass away with the time? I answer, indeed the outward and bodily actions are ended with the time of using, but the force and efficacy of these actions reacheth further; even to signify and seal up grace to life everlasting, they are ordained of God to signify& seal up grace to life eternal and are available to that purpose and therfore not to bee esteemed as things vanishing and passing away with the use of them. But for the point in hand, I hope it is clear, that Religion and the worship of God consisteth not in things vanishing and passing away with the time. And first, this meets with that error of the Papists, who place a principal part of Gods worship in the use of outward vanishing things, Confutation of the Papists placing a chief part of Gods worship in the use of outward things. they hold it a great part of holiness& religion, to wear this or that kind of habit, to abstain from one kind of meat and to eat another; it is a strange thing that men should be so simplo, especially, that men of understanding should be so ouerseen, as to persuade themselves that the very using of this or that outward thing, the abstaining from this or that kind of meate, should make any thing to eternal life, that a thing corruprible in itself and consumed in the use, and having no further use, but natural, for the present necessity of the body should any thing avail to life everlasting. This is a strange thing but that by the just iudgement of God they are given over to themselves. For the vsc of the point to ourselves, is it so that religion standeth not in vanishing things, We must look that our religion bee not in vanishing things. in such things as pass away with the using of them: then, I beseech you, let us every one look that our religion( for we will be held such as haue religion, and such as worship God in spirit and truth) Let us therefore look, that our religion be not in things vanishing, transitory, and passing away with the time; there is no doubt, but most of us, if not all of us, can discern the groffenesse of popery, and cry shane on it, in placing religion in not touching, not tasting, or not handling this or that kind of outward thing; yet we ourselves many of us haue no other religion, but even that which is found in vanishing things, in things passing away together with the time: for what else is our formal hearing of the word, our receiving of the Sacraments of custom, and for fastiion, our prayers uttered with the mouth, when our hearts are wandring far from God; yea the judgements of God being vpon us in plague, unseasonable weather, and such like. Will not we sometimes confess, and say, these things are come on us for our sins, and yet what is such confession in the most of us, but a vanishing thing, a fleting motion, even a thing passing away with our breath, and the speaking of it, we haue not any ttue sense and feeling of our sins, neither will we( as we ought) come to any particular sin of our own confessing, that to haue deserved such a iudgement; what then is this but to place our religion in things vanishing, and passing away with the time: indeed I confess that hearing the word and receiving the Sacraments are not vanishing things in themselves, they haue use both in good and bad, in the one sort to life and salvation, in the other to iudgement and condemnation, but being formally used they are vanishing things, in respect of theit saving and comfortable use, they pass away with the time, in respect of that use we are not bettered by them, wee haue no profit by them to life and salvation; and if we place our religion in a formal hearing of the word or receiving the sacraments, and think wee are religious in so doing, surely, our religion is not sound, it is but hypocrisy, let us take knowledge of it, and let us not think it sufficient, if we come to the Church, hear the word, and receive the Sacraments, unless we find these exercises of holinesse, and of the worship of God, powerful in working grace in us, and of comfortable use to our own salvation, yea, let us ever look that our religion bee found in things permanent, and such as haue use to life everlasting, as in faith, hope, love to God and men, humility, patience, and in works of mercy; for these indeed pass not away with the using, but endure to life everlasting, though the action of them bee transient, and pass away with the time, and yet being done by a true believer, one that is in Christ, the good of it remaines after the action, yea, the good of it shall follow him when all things in the world forsake him, for they leave him at the grave, but that shall follow him to heaven, as saith the holy Ghost,& that is a notable inducement to stir us up to the doing of good, and to the practise of religion in this manner. In the next place, from the matter of this reason of the Apostle, in that he saith( which all perish with the using meaning meats forbidden by the Law of Moses, and the touching, tasting& handling of them; we may easily see this conclusion laid before us; that food of the body, corporal meat and drink, and the actions about them in the use of them, namely eating and drinking pass away with the time, and reach no further then the time of this life, I need not spend much time in proving this point, it will easily be confessed to be a truth, Matth. 15.17. our saviour hath set it down as a general conclusion that whatsoever entereth into the mouth goeth into the belly, and is cast into the draft, it perisheth and is consumed, 1. Cor. 6.13. the Apostle saith, meats are ordained for the belly, and the belly for meats, but God shall destroy both it and them( to wit in respect of eating and drinking, and shall cause these actions to cease, and the use the belly hath in time of this life, for in the life to come there shall be no use of meate or drink, we shall be as the Angels of God in heaven; what is our use of this point? Surely that which our saviour hath taught us joh. 6.27. That we labour not for the meat which perisheth, but for that meate that endureth to everlasting life, We are not to labour for the meat that perisheth but for that which endureth to life everlasting a duty wherein most of us are much wanting, wee labour and toil, and spend the strength of our bodies in seeking only after bodily food, and haue little or no care to seek after the food that endureth to eternal life; yea, many are so eager in seeking after the food of their bodies that they will haue it though it be with the loss of Gods favor, and with the breach of a good conscience, witness that buying of trifles, pears and apple, and such like on the sabbath day, this argues wee care not for any other thing, but that wee may haue to fill our bellies, let as many as are thus minded, whose belly is their God, Phillip. 3.19. let them know that this sin is highly displeasing to God, yea such a sin as brings down Gods curse on all that they haue in special manner, for so the Lord hath threatened Ierem. 17, 27. if ye will not hear me to sanctify the sabbath day, &c. Let us then know that wee are no gainers by breaking the sabbath, wee think we get much by it, but the Lord will either consume our goods with fire or sand a curse that like an unquenchable fire shall devour all that wee haue; Let us then learn to keep the Lords sabbath holy, and to bestow it in holy exercises, and on that day especially to labour and seek after that meat that endureth to life everlasting, this is that one thing abfolutelie needful spoken of, Luke the 10. and 24. verses, Maries parte, though the entertainment of Christ was as necessary as any outward business, yet not necessary in respect of this one thing for without this a man cannot bee saved, Note. which he may without any thing else having this. Come we now to the arguments of the Apostle being three in number, by which he diswades the Colossians from submitting themselves to the decrees of false teachers in the words following( and are after the commandements and doctrines of men.) The first argument is from the efficient cause of these decrees( namely) men, that they were the fruit of mens brains, and therefore they ought not to place religion in the observation of them; now touching this argument, a doubt must be removed before we come to the words of it( namely) this, it may seem by the argument, A doubt propounded. that the tarditions and decrees of men before spoken of verse the 20. were such as were merely invented and devised by the brain of men, and not( as we said) such as were derived from the ceremonial Law of Moses, for then they should not be said to bee commandements and doctrines of men. For remoouall of this scruple wee must call to mind that which wee haue often heard that the rites and ceremonies of the Law, were to endure but for a time( namely) for the time of the old Testament, till the coming and death of Christ, he being come in the flesh, their time was out in regard of the observation of them: therefore to deliver things derived from thence as necessary now to be observed, is no precept of God but of man, though before the coming of Christ they were things commanded by God himself, yet now being abrogated to derive any thing from thence as necessary to be observed may be truly said to be no precept of God, but of men; we may easily conceive this by the like, it is Gods Law that a woman should bee bound to her husband so long as he lives and he being dead then to bee free from him, so saith the Apostle, Rom. 7.2. Now then if men by their commandements bind her to him after he is dead, and decree that she is still bound to him, and that it is unlawful for her to take another man to her husband, surely, that is not Gods Law, but a commandement and decree of men, so is it in this case, the people of God being bound to the things prescribed in the Law of Moses, but for a time, if men decree that they are still bound to them as before, that time being expired, that is not Gods commandement, but the commandement and doctrine of men: and so this argument makes nothing against my former exposition, that by traditions we are to understand decrees of men derived from the ceremonial Law of Moses, the words of this argument haue no difficulty in them, they are to be conceived according to the proper signification of them, and the meaning of the Apostle in them is. That the decrees of men of not touching, not tasting, not handling, though they seemed to be decrees derived from the ceremonial Law of Moses, yet indeed they were only the commandements and teachings of men, and had no ground nor warrant from the word of God. We are in the first place to consider the argument itself in that the Apostle reasoneth thus, that the Colossians should not be held under those decrees of false teachers, of not touching, not tasting, not handling, as things of necessary observation unto their salvation, because they were precepts and commandements of men, having no ground in the word of God; we are plainly taught thus much. That men can give no precepts nor rules without warrant from the word of God of necessary observation to life everlasting: rules given by men not grounded on Gods word in case of religion, in matters of faith and manners are not of any moment, or of any necessity, we are not necessary bound to the observation of them as things needful to life and salvation. The reasons of this are manifest. First, mans eye is not onely dim or bleared, but stark blind in heavenly things; therefore men can give no direction for the way to life eternal. Secondly, the written word of God contains all things needful to be known, believed or practised, and is sufficiently able to make wise to salvation. 2. Tim. 3.15. Therfore other rules besides that are needless, and if any be given as needful to salvation, we are not bound to observe them. This I note in a word, to let us see what we are, to deem of the unwritten traditions of the Papists, The observation of popish unwritten traditions is dangerous& damnable. of their rules of abstinence from meat and drink, marriage and the like, which they urge on men as things of necessary observation, and say the breach of them is a damnable and a deadly sin, wee are to know there is no necessity in the observation of them, but rather indeed the observation of such decrees and precepts is dangerous, yea, it is damnable& deadly to observe them as the Papists would haue men observe them with opinion of necessity, and of merit, and as a part of holiness and religion. Why but say they did not the Apostles, impose it as a necessary law and decree on the Gentiles converted, Act. 15.28.29 that they should abstain from things offered to idols, and blood, and that that is strangled, and from fornication, they say it seemed good to the holy Ghost and to us, to lay no more burden vpon you then these necessary things, the things there spoken of, some of them being ceremonial were abrogated by the death of Christ, and yet they call them necessary things, they having decreed the observation of them. They call them necessary, not because they were by their decree in that manner necessary as they were under the Law, but in respect of the edification of the weak, for charity did require that the Gentiles converted should not use their liberty in eating blood and strangled among their weak brethren the Iewes, and thereby cause them to stumble and to bee offended: but rather it was necessary that they should abstain from that liberty, for the edification of their brethren, and that is the meaning of the Apostles in saying( these necessary things) and so the Papists haue hereby no advantage for maintaining any necessity in their rules and decrees, not warranted by the word of God. observe we further that the Apostle in propounding this argument saith not onely after the commandements but adds to that( and doctrines of men) no doubt of purpose to avoid an exception that the Colossians might justly make, for if he had said onely after the commandements of men, they might haue said indeed these decrees of not touching, not tasting, not handling, are the commandements of men, but yet it may bee they are the doctrines of God, they are commanded by men we confess, but happily taught of God, now to take away all occasion of such exception, the Apostle saith, they were both the commandements and doctrines of men. Hence we are put in mind of a difference of mens commandements. Some commandements of men are also mens doctrines and not to bee obeied; other commandements of men there bee which are also taught of God and to them obedience is due. Some are the commandements of men,& are also the doctrines of men( as were these decrees of false teachers) and not taught of God at all in his word, either expressly or by necessary consequent, and these we are to renounce, and not to yield obedience unto. Other commandements of men, there bee which are also taught of God, and to them we are to yield obedience, for example, it is the commandement of man, that we assemble ourselves publicly to hear the word, and this also is a thing commanded of God, and wee are bound to submit ourselves to this commandement of man, and if we do not the Magistrate may lawfully compel us, as it is said of good King josiah, 2. Chro. 34.32. he caused all that were found in jerusalem, and benjamin even all his subiects to stand to the covenant he had made, yea, ver. 33. it is said, he compelled all that were found in Israel to serve the Lord his God: And this meets with that cavil of the Brownists against the constitution and planting of our Church in this land. Confutation of the Brownists touching the constitution and planting of our Church in England. They say wee haue no Church truly planted, and why so? because say they, your Church was gathered only by the commandement of the Magistrate, after popery was put down men were compelled by the Magistrate to make profession of the faith, and their profession was not voluntary. Answ. It is a mere untruth, to say that the true members of the Church in this land were gathered by the commandement of the Magistrate, and compelled to make true profession of the faith, the Magistrate never took on him that power to compel men to beleeue or to make true profession of the faith that was wrought by the Spirit of Christ working by the word, indeed the Magistrate did only that he might lawfully do, yea, that which he was commanded to do, that is, command the word publicly to bee preached, and men to assemble themselves to the hearing of it, which was a means to make men of unwilling to become willing to beleeue and to profess the faith; the word preached, was that which from time to time wrought faith in the hearts of true believers: therefore our Church in this land is truly gathered and planted, say the Brownists what they can to the contrary. Come we to verse 23. VER. 23. Which things haue indeed a show of wisdom, in voluntary religion, and humbleness of mind and in not sparing the body, neither haue they it in any estimation to satisfy the flesh. In this verse the Apostle doth prevent& answer an objection that some might make in defence of the decrees here spoken against, for happily some might say that the decrees before spoken against by the Apostle seemed to be very wise and worthy decrees, and therefore not to bee so lightly regarded as the Apostle would haue them. To this he answers. First, by way of a general concession, that indeed they had a show of wisdom. And then he doth express in particular wherein that show of wisdom consisted( namely) in three things. In voluntary religion, in humbling of mind, and in not sparing the body. In the last words of the verse he answers directly to the objection, and removes it by force of reason: what his argument is I will lay forth when I come to the words. Interpretation. Let us now speak something of the general concession in the first words ( which things haue indeed a show of wisdom) that is, which decrees haue indeed[ 1] certainly and truly ( a show of wisdom) to omit other acceptions of the word ( show) it hear signifies an appearance or colour of wisdom opposed to the truth of wisdom, and so the meaning of the Apostle is this. Which decrees haue certainly an appearance of wisdom, they seem indeed to be wise and to be worthy decrees. We are here to mark that the Apostle saith the decrees of false teachers being as he said the commandements and doctrines of men, having no ground in the word of God, yet they had a show of wisdom: hence then we may easily take up this conclusion. That things that haue no ground in the word of God, yea things contrary to the word may haue a show of wisdom, Things not grounded on the word of God, yea, things contrary unto it, may carry a show of holy wisdom. yea of holy and religious wisdom 1. Sam 15.3. we find that when Saul had an express commandement of God to smite Amalek and all that pertained unto them, and haue no compassion on them, but to slay both man and woman, infant and suckling, both ox and sheep, both camel and ass, it seemed rather wisdom to do the contrary, even to spare of the best of the sheep and oxen, yea godly and religious wisdom that he might haue wherewith to offer sacrifice. This I might further show by many particulars: and for the ground of this, it is the subtlety of Satan as by many means to draw to error, so by this as not of the least force, even by deluding of the mind and iudgment by making that seem wisdom and goodness, which indeed is full of folly and sin. Our use of this point, is this, we are to take heed wee be not deceived, and by the show of wisdom bee brought to do that which is contrary to the will and word of God; Wee are to take heed that a show of wisdom deceive us not, and make us do things contrary to the word of God some take liberty to sin vpon this ground, oh, say they, many wise men do this or that, and why may not wee also do it; and being reproved for doing so, they will not stick to say to the repoouer, as wise men as yourself do thus; it is indeed a plausible and powerful argument yea it is more plausible and powerful to say, many ancient wise men do thus, therefore why may not I do it, then to say many do it, and therefore I may do it. This latter is the argument of such as haue no fear of God before their eyes, but the other is the argument of such as seem to haue some religion in them: yea, Note the devill knows the force of this argument, and therefore we find which is worthy observation, Act. 13.50. That he stirred up certain devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas and expelled them out of their coasts that others seeing such wise, grave, and devout persons carried against them, they might by their example bee more encouraged to do the like, and so give a greater blow to the cause of God; I say therefore it is a plausible and powerfvll argument, to say many wise men do so, therefore why may not I do it. But let us take heed we be not lead by the example of any, be they never so wise, to break the Sabbath, to use game, swearing, this or that foolish fashion in attire, or any other thing that the word of God doth not allow. And let us know that though men doing these things be very wise yet that is no part of their wisdom to do so, and why then should we follow them in that in which they are not wise. And remember that their practise may led thee to do as they do, but it cannot preserve either them or thee from the reward of that sin; therefore look not who they be that do this or that, but what warrant they haue for the doing of it, and how well they are like to speed for their doing, be not carried away with a show of wisdom to do any thing contrary to the wisdom and will of God revealed in his word, let that be thy guide and direction in all things. Come we to the particulars wherein this appearance of wisdom consisteth, expressly set down by the Apostle in the words following,( namely) Voluntary religion and humbleness of mind, and in not sparing the body: the decrees of false teachers before spoken of, seemed to bee wise and excellent, in that in the practise of them there was voluntary religion, and humbleness of mind, and not sparing the body. Interpretation. ( In voluntary religion) by voluntary religion, wee are to understand such religion, and such worship of God, as is not willed and commanded by God in his word, but is from the will of man, and may bee called will worship, or indeed superstition, that is, as that word ( superstition) doth signify, supra statutum, more then is appointed by God in his word, when men do that which they are not bound to by Gods commandement; and think that in so doing they worship God, that is, voluntary religion(& humbleness of mind.) By ( humbleness of mind) in this plaec is meant submission,& stooping down lower then Gods commandement, even a subiection to the commandements and decrees of men. ( and in not sparing the body) that is in one word, in hard usage of the body, in rigorous and severe dealing with the body, in macerating, vexing, and afflicting of the body, by withholding from it necessary sustenance, and convenient regard. Thus then conceive we these words as if the Apostle had said, those decrees of not touching, nor tasting, nor handling, seem to be wise and of great worth, in that in the practise of them, men give free will worship to God, and do that which they are not bound to do, yea, more then God hath commanded them to do, and they stoop lower then the Commandements of God,& in humility yield obedience and subiection to the commandements of men, and they stick not, even to macerate, vex, and afflict, and to deal hardly with their own bodies. Now herein the first place, in that the Apostle doth grant, that a show of wisdom consisted in voluntary religion, and that the decrees of men seemed to bee wise and worthy decrees, for that in the practise of them there was voluntary religion. We may plainly see this conclusion laid before us, that will-worship carries with it a show of wisdom, Will-worship carries a show of wisdom. such worship, and service of God, as is not willed by God, but is wholly from the will of man, seems to be wise and worthy service, and men seem to bee wise in offering to God voluntary worship and service: thus we red, 1. Sam. 13.11.12. That when Saul had rashly and hastily presumed to offer a burnt offering which was more then he ought to haue done; yet it seemed to him he had done wisely, and a good piece of service to God; yea, he went about to persuade Samuel that he had done very well and wisely, saith he, I saw the people were scattered from me, and thou camest not within the daies appointed, and therefore I said, the philistines will come vpon us, and wee shall bee forced to join battle with our enemies, and haue not made supplication unto the Lord; I was bold therefore, and offered a burnt offering: I was bold therefore, saith Saul, as if he had said, it was indeed more then I ought to haue done, I was bold to do it, I did it of mine head and of mine own voluntary mind I offered a burnt offering, but I think in so doing I did well and wisely, I had great reason for it, this no doubt was the drift of Sauls speech: and thus doth will-worship such service of God as men fancy to bee good, many times carry before it ● show of wisdom, and reason; yea, as one saith well, many points of superstition, haue so much show of reason for them, that without Gods commandement to the contrary, a wise man might think them very fit means of Gods worship, and meritorious; how then may we profit by the knowledge of this point? Surely thus. First, it may teach us not to stand amazed, nor to wonder at it, that men learned and wise, are( as it were) wedded to superstition. It ought not to trouble us that men learned and wise are many times wedded to superstition. The learned among the Papists, do exceedingly dote vpon their devised worship, and their works as they call them of( supererogation) works not commanded, but over and above the commandement, as high and excellent services of God, and such as merit greater glory in heaven, they pled for them, and do wonderfully please themselves in them; we are not to marvel at it, for therein they seem to be wise; yea, therein they persuade themselves, they go beyond others in profoundness of wisdom. again, is it so that will-worship such as is not willed by God, We must take heed that we lean not too much to human wisdom and reason, in Gods worship& service but is merely from the will of man, doth carry before it such a show of wisdom and reason: let us then take heed, we lean not to much to human wisdom and reason, in the worship and service of God, if we do, wee are in danger to bee carried away to superstition, and to serve God not according to his will, but after our own fancy. Reason will tell us that any kind of good service offered to God out of our own good meaning and devotion, is pleasing to God, for so do ignorant and superstitious persons pled for themselves, that they do this or that out of a good mind and meaning. For example, they coming into a Church, not in time of public worship, but at another time, they fall down on their knees, and pray to the Lord, and they hold that to be an high and holy service of God, and why? their own reason tells them the place is appointed for the worship of God, and they are better put in mind of God in that place, and their prayers are more pleasing to God in that place then in another; and thus are men carried away with a show of reason, to do that which the Lord never required of them. But it will be said, may wee not pray when wee come into a Church, is it a thing unlawful? No, it is not, we may pray in all places, according to the rule of the Apostle, 1. Tim. 2.8. I will therefore that the men pray every where: but to pray in a Church out of time of public worship, with respect had to the place, with opinion that wee are more bound to pray in that place then in another, and with a conceit that God will sooner hear us in that place then in another; that is gross superstition, and utterly unlawful; for the Lords worship is not bound to any one place, neither is God nearer, nor more ready to hear in a Church then in another place, out of the time of public worship; as for that they say, the place doth stricke into them a reverence of God and better put them in mind of God, that is just as the Papists plead for their images, and therein they notably discover their own corruption, in that they must needs haue such helps as God never appointed, to put them in mind of God, all these are but colourable shifts of mans own reason; and wee are to take heed, that we bee not lead away by reason to offer that to the Lord as good service which he hath never commanded. Before we pass to the next thing, A doubt propounded. a doubt is to bee removed which happily may rise in the mindes of some, I will briefly propound, and resolve it, the doubt is this. It is a received, and sound truth, that all true believers are a free and a voluntary people that yield obedience, worship, and service to God voluntarily, as if there were no Law to compel them, they haue Christ living in them, and the spirit of life reigning in them, Rom. 8.2. and so their religion, and service of God is voluntary, it may seem then, that men may justly stand on voluntary religion as an excellent thing, and it is not to be taxed as having a bare show of wisdom. It is true indeed the religion of true believers is voluntary, but how? not in respect of the things done by them, because they do things onely taken up, and willed by themselves, to which they are not bound by Gods Law: No, no, they keep themselves close to the commandements of God, and their religion, and service of God is voluntary in regard of the manner of serving God, because they yield obedience, worship, and service to God willingly, and cheerefullie, they do such good duties, as God hath commanded them in his worship, and they do them( though in weakness) yet with a free and a willing heart and mind, as david bids Salomon, ●. Chr. 28.9. Thou Salomon my son, know thou the God of thy Father, and serve him with a perfect heart and a willing mind, thus is their religion voluntary, and no otherwise. ( And humbleness of mind) In that the Apostle saith further, that this show of wisdom consisted in humbleness of mind, it may seem strange, for humbleness of mind is a special part of true, and not seeming, wisdom; it is pleasing to God, who resisteth the proud, as wee haue it, 1. Pet. 5.5. but wee must take the Apostles meaning, he understanding by ( humbleness of mind) in this place, submission and subiection of mind, to the decrees of men, that haue no warrant in the word of God, such submission and subiection, hath onely an appearance of wisdom, and it is no true wisdom. observe wee from hence,( I will pass by things formerly spoken on these words, Verse 18.) observe I say, that the false teachers of the apostles time, held it an high point of wisdom for men to submit their mindes, to their devised decrees, and not lift up the least thought, or the least conceit of mind against them, and so the Doctrine hence is this. It is one note of false teachers, to urge subiection, and yielding obedience to things devised by themselves as a matter of wisdom, It is one note of false teachthers that they urge obedience and subiection to things of their own devising as a matter of wisdom. that men may do very well and wisely, if they submit their minds with reverence to things taught by them, though they be not able to warrant them from the word of God; and thus much is implied in that expostulation of the Scribes and pharisees with Christ himself. Math. 15.2. Why do thy Disciples transgress the traditions of the Elders, for they wash not their hands when they eat bread: as if they had said, what reason haue thy Disciples so to do: is it not foolishly done of them, were it not rather wisdom in them to observe the traditions of our Elders, men that were renowned and in high esteem for their gravity and wisdom: that seems to be the drift of their speech, thus reasoning the matter. ( Why do thy Disciples, &c. Now, this note cleaves fast to the teachers of the Romish Church, they cannot possibly shift it from them; Popish teachers discovered to be lead with a spirit of error. for what is more common and frequent in their mouths then the authority of the Church, that men are besotted, and possessed with foolish and heretical pride in that they refuse to submit to the decrees of holy Churches, without reasoning against them; yea, in that they yield not like reverence to the decrees of their Prelates, that they do to the word of God, for so hath that cursed council of Trent set down with ( anathema) vpon it; this plainly discovers them to be lead with a spirit of error and of Antchi●ist. Why, but say they, will you haue the sheep to bee Iudges of their Pastors, and the people of their teachers? that were the most foolish disorder in the world. I answer them, hearers ought to examine by the Scriptures, as the men of Berea did, Acts 17.11. Whether their teachers doctrine bee true, and to reject whatsoever they find not proved by the Scriptures, and yet are not the sheep thereeby made iudges of their Pastors, nor people of their teachers, but the word of God is made judge of every doctrine, whether it be true or false; men indeed must with all reverence, and humbleness of mind hear their teachers; yea obey them, and be ordered by them, when they find their doctrine to bee the doctrine of the holy Ghost, and not the invention, or tradition of men. Luke 10.16. he that heareth you, heareth me. And herein are many amongst us much wanting, and come far short of their duty, reproof of such as refuse to submit their mindes and consciences to the plain evidence of Gods word. they will not in some things humble and submit their mindes to the plain evidence of the word, though they cannot deny but the doctrine taught is agreeable to the truth; yet, they harden their hearts against it, and they will not in humility yield obedience unto it, though they must needs confess the thing reproved to be a sin, yet they will not subject themselves to the reproof, and suffer themselves to be wrought vpon and reformed: witness our continued profanation of the Sabbath, in following after our sports and pleasures, and wanton dancing on that day, our continual belching out blasphemous oaths, our drunkenness, pride, and the like; yea, our wilful running far and near after a cunning man, or cunning woman,( as they are called) but indeed such as deal with sorcery and witchcraft: our seeking to them in time of sickness, or weakness of body, though this sin haue been often laid before us, and surely herein I am persuaded that some persons, go not only against the plain evidence of the word, but against their own consciences, and as it were, lay violent hands on their consciences, they will not suffer them to cry out against them as they would, and that is a fearful thing. we know it is a grievous thing for one to lay violent hands on his own body, it makes us tremble to think of it. Oh much more grievous is it, as it were to strangle thine own conscience, and for a time to stop the mouth-breath of that, for a little ease or health of thy body. Well let such as still wilfully run into this sin, and into other sins, though they haue often heard to the contrary, let them but remember thus much, that the time shall come( unless they repent) when even the blind and ignorant Papists, such ss are lead hood-winckt in their superstition shall be justified rather then they, though they haue a great measure of knowledge. For these ignorant Papists,( I warrant you) with great reverence and devotion, yield obedience to the devised decrees and doctrines of their teachers, and yet these persons will not be brought to submit themselves to the truth, and to humble their mindes and consciences to the plain evidence of the eternal truth of God, therfore certainly one day this sin shall lye heavy on their consciences, and those blind Papists shall rise up in iudgement against them, and condemn them. Come we to the third thing, wherein this show of wisdom consisted( namely) ( in not sparing the body) in hard usage of the body; where first observe for the grounding of the doctrine, that in the observation of those decrees of not touching, &c. there was hard usage of the body, the Apostle doth grant they seemed to bee wise, for that in the practise of them, there was hard usage of the body: hence then in the first place we may easily gather thus much. That superstitious persons in their kind, are not formal and superficial, but they are laborious and painful in their superstitious worship and service of God, Superstitious persons are not formal, but in their kind they are laborious and painful. they do therein sometimes go so far, as that they deal hardly with their own bodies. The Prophet saith of the wicked in his time, Ierem. 9.5. they took great pains to do wickedly, so indeed do superstitious persons many times to serve God superstitiously. Thus we red of Baals priests, 1. Kin. 18.28. that they cut themselves with knives and launcers till the blood gushed out vpon them, Micah. 6.7. the hypocrite is brought in demanding, wherewithal shall I come before the Lord, &c. I would take any pains, yea, do any thing even that which is even against nature, I would lay hands on mine own child, and offer my first born child to serve the Lord, and is it not thus among the Papists do not many of them undergo much hardness, and endure great pains in their superstitions? as in wearing haircloth going wooll-ward, bare footed, whipping themselves, and the like: we red of some monks called Flagetans, who went bare foot in linen shirts, leaving an hole behind on their backs, where they did daily whip themseleues before the people till the blood followed, and many hard usages of the body we may red of, and happily some of us may remember wee haue seen practised by superstitious persons. Now then for the use of this point, let us consider and think of these pains taken by men in by paths, and superstitions, even to stir up ourselves to greater diligence and pains in the true worship of God. The pains taken by men in their superstitions ought to stir us up to greater diligence and pains in the true worship of God. For why? shall superstitious persons be so painful in their superstitions, and shall we take no pains in the true worship and service of God?( for example) shall a superstitious Papist rise early, and break his sleep to perform his blind devotion to go to his mass, and wilt thou on the Lords sabbath lye loitering and bathing thyself in thy bed? it is the fashion of the most, on other daies to rise early, but on the Lords day to take their ease, and to rise only to trick and to trim up their bodies, but not to break one minute of an houres sleep to trim, and prepare their souls to meet that Lord in the public assembly; well let us take knowledge of this to be a fault? Exod. 32.6. it is said when Aaron had yielded to the people for the making of the golden calf, the people did rise early in the morning to offer burnt offerings and peace offerings, let then the diligence and pains of superstitious persons shane us and stir us up to greater diligence in the true worship of God, if it do not, certainly it shall one day judge and condemn us; and withall remember that it is a gracious thing to employ our bodies and all the parts and members of them diligently and painfully in Gods worship and service, to break our sleep, and with our eyes to prevent the morning light, as david saith, Psalm. 119.147.148. with our feet to trudge and run after the preaching of the word with our ears to attend to it, striving against dulness and drowsiness, no doubt pains taken in this kind, will bee a comfort unto us when wee come to want the use of our members, when our eyes wax dim, our ears heavy of hearing, and the strength of our whole bodies, through age or sickness is much decayed, yet without question it will be a comfort unto us, and cheer up our hearts, if wee can remember they haue been heretofore painfully used in the true worship and service of God. again, let us a little further consider the pains of superstitious persons on this manner: Superstitious persons dealing hardly with their own bodies to serve the Lord( as they do imagine) ought to shane us if we employ not our wealth and the things without our bodies to the honour and glory of God. shall superstitious persons not spare their own bodies, but deal hardly with them, thereby serving God as they do imagine, and shall we spare things that are without our bodies, I mean our wealth, and the outward good things of this life, and not employ them to the honour and glory of God, and wherein wee may bee sure to do good service to God, bestowing them liberally on the members of Christ to good uses? let that bee far from us, how shall wee bee able to stand before the judge of all the world, when he shall say to us, the Idolaters in their superstitions spared not their own bodies, and yet you in the way of truth, haue spared to honour me with your goods? or how may wee think wee shall bee able to glorify God by shedding of our blood( if the Lord should call us unto it, if we now be hardly drawn to do him service with our outward goods? It may bee wee are painful in prayer, in hearing the word, and in other spiritual exercises,( and yet the number of them is but few, who are painful in these things) but when it comes to this, that we are to do such duties as cannot be done without cost, and without charge and trouble. Oh howe many of us shrink and draw back, and strive to put others before them, far unlike to good King david, who said: 2. Sam. 24 24. I will not offer a burnt offering unto the Lord my God, of that which doth cost me nothing: as if he had said, if I serve God without cost and charge, how shall it appear that I do it in love, in obedience, and in conscience towards God? Thus ought every Christian to say with himself, if I serve God in prayer, and in spiritual exercises, and not in duties of love and mercy, even to my cost and charge, how shall I manifest the sincerity of my faith, and of my love towards God? I will therefore serve God, not onely in spiritual duty, but in such manner as shall bee costly and chargeable to me, and howsoever the Papists do this, thinking thereby to merit, yet let us do it respecting only Gods glory, for that indeed ought to be more precious& dear to us then any merit, and if it be not, our hearts are not right within vs. observe wee further from these words, ( not sparing the body) in that the Apostle saith, that in hard usage of the body, consisted a show of wisdom, Rigorous and hard dealing with the body is but a vain show of wisdom. wee may easily gather that rigorous, inhuman, and hard dealing with the body, and vexing the body, is but a colour of wisdom its no part of true wisdom derived from the wisdom of God, revealed in his word, wee find it as an approved rule of nature, and brought in by the Apostle himself to persuade men to love their wives, Ephes. 5.29. he brings it as a constant rule never failing, no man( saith he) ever yet hated his own flesh: no man well in his wits, not mad or drunk, foolish or desperate, hated his own body, but nourisheth and cherisheth it, even nature itself teacheth thus much: let then our aduersaries, the Papists boast and brag of their outside of holinesse, standing in not sparing the body, in strict fasts, canonical houres, hard fare, bad lodging, course apparel &c, The Papists vainly boast of their holinesse standing in hard dealing with their bodies. as glorious and excellent things whereby indeed they ensnare many a simplo soul, but let us know that these things are but outward shows and semblances, there is no true wisdom in them, indeed we are not to pamper our bodies, it will soon bring the spirit under the flesh, which is a miserable thraldom, but wee must labour to keep under other corruption of our bodies and souls, that is, the beating of our bodies, the Apostle speaks of 1. Corinth. 7.29. and yet are wee not so to beate down our bodies, We are not so to beat down our bodies as that we enfeeble them and destroy nature and make them unfit for good duties. withholding from them meat and drink,& other things needful, as that we enfeeble them, or destroy nature, and make them unfit for any good duty, thats a grievous sin to deal so hardly with the body, and that for many reasons: our bodies are the work of Gods hand, as well as the soul, they are made to bee instruments of our souls for many good uses: even to the promoting of Gods kingdom, by speech, by administration and receiving the sacraments, and helping of our brethren: they are the temples of the holy Ghost, members of Christ and shall bee glorified together with our souls, and therefore, howsoever we are to keep under the corruption both of body and soul, yet are we not by any means to destroy nature and the strength of our bodies, but wee are to hold an even course between the excess, and defect, and in one word, our rule in this case is this, our bodies are so to be used, in respect of meat and drink, sleep, recreation &c. that they may be fit instruments of our souls, for the exercise of every good duty, in the way of repentance, in Gods worship, and towards our brethren, and to this end wee may lawfully use means of comfort, and refreshing, and of preservation of the strength and abilities of our bodies, as the Apostle bids Timothy, 1. Tim. 5.23. drink no longer water; but use a little wine for thy stomachs sake, and thine own infirmities. Come wee now to the last word of this verse, wherein the Apostle doth directly answer to the objection, and reproves by strength of reason. These words are diversly red, some red thus ( neither haue they it in any estimation to satisfy the flesh) with relation to the body, but the original runs thus word for word,( are not in any honour to the filling of the flesh) and so( as I take it) they may better be thus red,( but are of no value, save to filling of the flesh, with respect to the decrees( of not touching, nor tasting, nor handling) and that they are of no honour, no estimation or value, the reason is from the use of them, they serve but to fill the flesh, by ( flesh) we are here to understand the lust and desire of corrupt nature, they are of no value, save for the filling of the lust of corrupt nature. Where observe wee that the Apostle having said, that in the practise of those decrees, of not touching, not tasting, and not handling, there was hard usage of the body, yet here he reasons against them, as tending to the filling of the lust of the flesh; the point hence offered is this. Men may empty the flesh, and deny the body things that others grant to it, Men may deal hardly with the flesh, and yet therein be carnal and they may seem in their doctrine and practise to bee spiritual, and yet therein be carnal. and yet be fleshly, men may deal hardly with the flesh, and yet therein bee carnal, and the reason is plain, from the words of the Apostle: they may in not sparing the body, satisfy the lust and desire of their own sinful hearts, yea, the conclusion is general, men may seem in their doctrine, and practise to be spiritual, and yet therein be fleshly and carnal. 1. joh. 4.1. saith John beleeue not every spirit, but try the spirits, whether they are of God: he calls the doctrine of false teachers,( spirits) seeming indeed to be spiritual, and yet he saith ver. 5. they are of the world, and this indeed is the mystery of antichristianism, thus is it in the whole body of popery, that religion seems to bee most spiritual, yet if wee look into it, and haue our eyes opened to discern aright, we shall see, Popish religion seeming most spiritual discovered to be most fleshly& carnal. it is most fleshly and carnal it turns spiritual service into corporal, standing in massing, pomp& music to delight the outward sences it saith, sinners, must haue Gods pardon, or they cannot be saved, but withall it teacheth they may haue it by the power of the keys for money, and that they may by merits of other men, and though in death men fail of repentance, yet for money they may be eased in Purgatory, with a thousand like things most pleasing to nature, no marvell then though men of their own accord bee so strongly affencted to popetie, Note. and once being taken in that snare, are so hardly drawn out of it, wee are not to marvell at it, and for ourselves in that it is so, that wherein men seem to bee spiritual, they may notwithstanding bee carnal. Wee are to look to ourselves, and to our hearts in the practise of holy duties, We must take heed we be not carnal in our practise of spiritual duties. for as the Apostle saith 1. Corinth. 13.3. a man may give all his goods to the poor, yea give his body to be burned, and yet want love, so wee may do holy and good duties, and yet in doing them want love to Gods glory, and fear to his name, and do them to satisfy the lust of our own carnal hearts, for pride, vainglory or some other sinister and by-respect, we are therefore to examine our hearts in the doing of good duties. One thing more observe we, the Apostle we see reasons against the decrees of men, tending to the satisfying of the flesh, its then a fault to satisfy the lust and corruption of the flesh, It is a fault to tisfie the lust& corruption of the flssh. the Apostle makes it an opposite member to the putting on of Christ, Romans 13.14. put ye on the Lord Iesus Christ, and take no thought for the flesh to fulfil the lusts thereof: and is this a fault? then doubtless far greater is the sin of such as use means to stir up the lust and corruption of their own flesh, as drunkards use to eat salt meats, to take Tobacco, and use other means to whet and sharpen their thirst, unclean persons seek after such meats, There sin is exceeding great who use means to stir up the lust and corruption of their own flesh. Note. as may inflame their lust, and make ready their hearts like an oven, as the Prophet speaks, Hos. 7 6. without question that is a most horrible sin, let such persons as deal thus, know, that in so doing they even tempt the divell himself, they dispose their hearts to sin, and discover the corruption of them in the sight of the divell, and so even tempt him to tempt them, and 'allure him as the thief is alured by the booty to set vpon men, which is a fearful thing, and such as must needs provoke the Lord to wrath in fearful manner, and bring down his heavy judgements on them that use it, let such as are guilty of this sin think on it, and learn to reform themselves. THE THIRD CHAPTER. VERSE. 1. If ye then bee risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. our Apostle having now absolved, and finished the first material part of his Epistle, and shewed in the first Chapter that the doctrine delivered to the ( Colossians) was the truth and confirmed it, and persuaded to continuance in it, and having in the second Chapter confuted contrary errors, and corruptions of false teachers who sought to thrust on the Colossians other things besides Christ, or with Christ, as means of salvation, partly, out of philosophy, and partly, out of the ceremonial law: the Apostle, I say, having thus laid down the truth of Christian doctrine and confuted contrary errors, and so ended his first part of this Epistle. The se d part of the Epistle. In this Chapter he comes to the second part of it,( namely) to entreat of Christian life and conversation, showing how Christians ought to walk and behave themselves both in respect of God, and men, both in their general and special callings, whereunto he exhorteth in these two Chapters following. This Chapter consisteth of two parts. The first a general exhortation. The second a comprehension of certain special Christian duties. This third Chapter consisteth of these two parts. The first, is an exhortation to all Christians, generally as they are Christians and professors of the gospel from the 1. verse to the 18. The second part is a comprehension of certain special duties of Christians, as they haue relation one to another in some particular state and condition of life, as of the duty of wives towards their husbands, children towards their parents, seruants towards their masters; the Apostle exhorting thereunto from the 18. verse of this Chapter to the second verse of the 4. Chapter. The general exhortation subdivided. Now the general exhortation may bee again subdivided: it contains in it an exhortation to seek, and to effect heavenly things, from the first verse to the fift, and then an exhortation to Christian duties of the moral Law, to duties required of Christians in the Commandements of God, and first to the duties of the second Table, from the 5. verse to the 16. and then to duties of the first Table in the 16. and 17. verses. Now then the four first verses of this Chapter contain an exhortation to seek, and to effect things above, and not things on the earth, and that exhortation is expounded and urged in the 1.& 2. verses, and then in the 3.& 4. verses is that removed which might discourage from that seeking and affecting of things above. In this first verse, more specially we haue the Apostles exhortation to seek things that are above, which is amplified by the place where they are( namely) where Christ is in heaven, together with the glorious state of Christ there, that he sits at the right hand of God. seek those things which are above ( where Christ sits &c.) And this exhortation is urged by an argument taken from the efficient cause of that seeking( namely) fellowship with Christ in his resurrection, and it may be thus framed: If you be risen with Christ, then seek those things which are above, but you are risen with Christ, that is grounded on the 12.& 13. verses of the Chapter before, where the Apostle saith, as many as believed, were butted with Christ, and raised up with him: and so he brings in this argument as a consequent on that, if then, or, if therefore ye be risen with Christ, seek those things which are above: So then the sum and substance of this verse is this, an exhortation to the Colossians to seek things above, where Christ is in glory at the right hand of God, urged from their fellowship with Christ in his resurrection. Come we to the words of it as they are laid down by the Apostle, and first of these words: ( If ye then bee risen with Christ, seek those things which are above.) If then, or if therefore( saith the Apostle) with relation to that which went before, Chap. 2.12.13. Interpretation. ( bee risen with Christ) to bee risen with Christ, is to haue fellowship with Christ in his resurrection, being one with him by the bond of his spirit, and by faith to be partakers both of the benefit of his resurrection,( namely) of a full absolution from sin and justification, and of the virtue and power of his resurrection to our vivification, to a raising of us up, and quickening of us to newness of life in this life, and to the raising up of our bodies to life everlasting, at the day of iudgement. ( seek) this word ( seek) is Metaphoricall, borrowed and taken from those that seek, and search for somethings which they would gladly find; and the meaning of the Apostle is, bestow all kind of endeavour, and labour, use all good means to attain all those things which are above ( by things above) the Apostle means, things in heaven, and yet not things in heaven secret, and hide from us which are not able to conceive and comprehend, ( for there be things in heaven which eye hath not seen, care hath not heard, and which the heart of man is not able to conceive) but things revealed to the eye of faith in the Scripture, that is, the joys and glory made known to be in heaven, and especially the heavenly and eternal life, with all things belonging to it, as( namely) perfect knowledge of God and of Christ; perfect love of God, and our brethren, and consequently, perfect concord, peace, and tranquilitie of mind, charity, chastity, truth, and sincerity, and a perfect transforming of our mindes and wills to the will of God; for these, and such like, are the things above in heaven, and these the Apostle would haue the Colossians to seek after,( for his drift was to persuade to holinesse of life) thus then briefly conceive we these words, as if the Apostle had said, If ye then be one with Christ by faith and by the bond of his spirit, haue fellowship with him in the benefit, and power of his resurrection, bestow all endeavour and labour, use all good means to obtain the joys and glory, and that blessed life, thats made known to bee in heaven, with all things belonging to it. here, first observe we briefly, before wee come to the handling of the words of this verse, the Apostles method, his order of proceeding in this Epistle, he first delivers truth of Doctrine, and confutes contrary errors, and then comes to exhortation, and to persuade to good life, and conversation. unto teaching of the truth,& confuting of errors must bee added exhortation to godly life. Hence we plainly see, it is not enough, to teach the truth and to confute errors, but to that must be added exhortation to godly life, and this we shall find, to be an ordinary, and constant course, held by our Apostle, in all his Epistles, to instance, in one, in stead of the rest, in his Epistle to the romans having laid down the doctrine of free justification, and of sanctification, the use of the law, deliverance from the rigour of it by Christ, the calling of the Gentiles, and rejection of the Iewes: Chapter 12.1. he comes to exhort to good life, and saith: I beseech you therefore brethren by the mercies of God &c. the reason of this order is given by the Apostle, Tit. 2.11.12. It is not enough for men to know the doctrine of the gospel, and the grace of God that shines to them by the gospel, but they must also by the same be taught to deny ungodliness, and worldly lust, therefore to the teaching of the truth must be subjoined exhortation to good life. This then in the first place concerns the teachers of the word, The duty of teachers. they must not onely teach the truth and confute errors; but they must also join to their teaching exhortation to good life. again must teaching and exhortation bee conjoined, must these two go together, Where doctrine and exhortation are joined together, it is the duty of good hearers to make use of both. then where this order is observed, whereunto doctrine is added exhortation, it is not enough for us to haue knowledge of the truth, and to haue errors rooted out of our mindes,( that is but to answer one part of our teaching) we must be further answerable to our teaching, and according to the same be careful to lead a godly, righteous; and sober life; let us not deceive ourselves, if we say we are of a sound religion, we hate the Pope, and all superstitious, and false doctrine, and yet walk in our old wicked ways, and works of darkness, surely our state is no better,( nay it is far worse) then the state of the poor blind Papists, and other heretics. Remember what our saviour saith: Luk. 12.47. ( That seruant that knoweth his Masters will, and prepareth not himself, neither doth according to his will, shalbe beaten with many stripes, and the 48. verse ( to whom much is given, of him shall much be required.) If the Lord trust us with much knowledge, certainly he will look for much obedience at our hands. Now to the doctrine offered from the words of this verse, we are first to consider the Apostles argument, he labours to persuade the Colossians to seek things above, and that they endeavour by all good means, to attain things in heaven, and especially, an holy, and heavenly life, a life in some measure like to that of Angels and Saints in heaven, by an argument taken from their fellowship with Christ in his resurrection, that being one with him by faith, and so partakers of the benefit of his resurrection to their justification, they should seek after an heavenly life. Hence we are given to understand thus much, that our union with Christ by faith, A true feeling of ourselves to haue part in Christ his benefits and merits is a most powerful argument to stir us up to an holy& heavenly life. and the finding of ourselves thereby made partakers of the merits, and benefits of his death, of his resurrection, and of other his works of mediation is as strong an argument and motive, as any possible can be to stir us up to endeavour to become holy, and lead an holy and heavenly life, nothing is more powerful and more smile to move men to lead a life in some degree like to the life of Angels, and Saints in heaven, then to feel themselves to haue part in the merits of Christ his death and resurrection, and other his works of mediation. For why? we being one with Christ by faith and thereby finding the comforts that are in Christ, to belong to us, and that we through him are within compass of Gods special love, it cannot but move us to love him again, as Saint John saith: 1. John. 4.19.( We love him because he loved us first:) Gods love first felt warm, and comfortable in our hearts will undoubtedly kindle in them, an ardent love of God again, can wee find ourselves within compass of Gods special love, and favour be assured of his comfortable presence, and protection, of our portion in his promise of life, and salvation, of right and title to all the comforts and blessings belonging to the Saints of God in this life, and forever, and not to be moved to love God again, and to study to show ourselves thankful to him in all holy obedience, it is not possible? The Apostle therefore had great reason to use this argument ( If ye be risen with Christ, seek those things which are above) And vpon this ground, The doctrine of free justification by faith in Christ, is unjustly charged to set open a gap to looseness of life. let us take knowledge of this that it is but a sophism, and a deceit thrust vpon some men by strong delusion of the devill, to say( as the Papists use to say) that the doctrine of justification by faith in Christ, that the doctrine we teach, that wee being one with Christ by faith, are partakers of his life, death, and resurrection, and all his works of mediation to our justification is a doctrine of liberty, and that it makes men licentious, sets open a gap to all looseness of life, that cannot bee, that doctrine is indeed, the original and ground of all sincere and holy obedience; and if we think, that we by faith apprehended the merit of Christ his death and resurrection, for the remission of our sins, and justification, and yet bee wanting in duty and thankfulness to God, and live a profane, a licentious and loose life; wee deceive ourselves, yea we are yet in our sins, if our hearts be possessed with such deceiving thoughts; never was any heart by faith made one with Christ, and bathed in his blood, but it was thereby made soft, pliable, and obedient to God, and tender, loving, and feelingly affencted towards men; yea certainly a lively feeling in our hearts of the comforts in Christ, and of Gods mercy, in and through him, will set our heads a work to devise( if it were possible) some retribution, and cause us to say with david, Psal. 116.12. What shall I render unto the Lord, for all his benefits toward me. In the next place, we are to mark the phrase and form of speech here used by the Apostle, he saith not ( If ye beleeue that Christ is risen:) but ( If ye bee risen with Christ) I haue already shewed from this manner of speaking in the Chapter before, 12. verse, the near union that is between Christ and his true members, and that when he died, and rose again, they died, and rose with him, together with the use, that nothing can disappoint them of the benefit of Christ his death, and resurrection, I will not now again stand on those things, but from hence wee are further taught thus much. That we must not onely beleeue that Christ rose from the dead for us, We must first find in ourselves the power of Christ his resurrection raising us from the death of sin to newness of life. for our justification; but we must find ourselves risen with him, that is, we must find ourselves partakers of the power of his resurrection to raise us from the death of sin to newness of life; this is one principal effect of the virtue of Christ his resurrection, spoken of by the Apostle, Phil. 3.10. and the virtue of Christ his resurrection is the power of his Godhead, or of his spirit whereby he mightily raised himself from death to life; and one notable effect of that power is the raising of his members, from the death of sin to newness of life, and this power wee must find effectual in ourselves, as the Apostle hath taught it plainly, Rom. 6.4. and in diuers other places, no doubt we haue the point in speculation, wee haue often heard of it. I will therefore endeavour to stir us up to the practise of it, A strong motive to stir us up to this duty is this, that Christ his resurrection is no comfort to us if we bee not risen with him. and to this purpose, consider we but this one thing; Christ his resurrection is a ground of excellent comfort, and without that all our comfort in Christ is nothing; the Apostle hath said it, 1. Cor. 13.15. ( If Christ bee not risen, our faith is but vain, and we are yet in our sins.) Now then consider it, howsoever it is most true, that Christ is risen, and his resurrection is a singulat comfort to all his true members, yet to us it is no comfort if we be not risen with him, if we be not raised from the death of sin, to the life of righteousness by the power of his resurrection, he is not risen to us as a saviour and a conqueror over sin, hell, death, and damnation, but as a judge to condemn us: and this we may easily gather out of revel. 20.6. Blessed is he that hath his portion in the first resurrection,( that is) in rising from sin to newness of life ( for ●uer him the second death hath no power.) hereupon it follows strongly on the contrary, he that hath not part in the first resurrection, he that is not raised from the death of sin, to the life of righteousness, he shall certainly feel and endure the pains of the second death, over him it shall haue power. Let us not therefore content ourselves to say, wee beleeue, as it is in the Creed, that Christ rose again from the dead: that is no better then the implicit and enfolded faith of the Papists, who say they beleeue as the Church believes, not knowing what the Church believes; such a faith will not comfort us in the hour of temptation: let us never rest till wee find ourselves risen with Christ, till we feel the power of his resurrection, raising us up from the death of sin to newness of life, and that indeed will comfort us, when we stand in need of comfort, and give us assurance that the comfort and benefit of Christ his resurrection belongs to us; yea, that will give us assurance that the Lords mercy will never fail us, Note. he having wrought in us by his spirit, and made us of vile wretches, vessels of grace and holinesse; of mansions of the devill, temples of the holy Ghost, certainly his grace, mercy and goodness shall never fail, nor forsake us, yea this is it that will assure us that our faith shall never fail. It followeth, ( seek those things which are above)( that is) endeavour, labour, and use all good means to attain them. Hence we are plainly taught, that we must give all diligence, that we may attain an heavenly life, We must give all diligence that we may attain an heavenly life. that we may truly know God, and Christ, and ourselves, and may truly love God, and our brethren, and conform our mindes and wills to the holy will of God, we must seek for it, as for the thing wee would gladly find, thus hath our saviour commanded, Mat. 6.33. seek ye first the kingdom of God, &c. and Mat. 13.45. he compares the kingdom of heaven to a Merchant that seeks good pearls, thereby teaching us to use earnest endeavour to attain not only the reward of glory in heaven, but an heavenly conformity, with the blessed Angels, and Saints in this life, and the reason is manifest, the attainment of this is very hard, there bee many things to hinder it, as the power of our enemies, the devill and his Angels, the lust, and corruption of our own hearts, the evil examples that be in the world, and manifold troubles and trials, that stand up, and oppose against it, therefore we must use most earnest endeavour, and break through all difficulties to attain it. If you ask what are the means to come unto it? I answer briefly, diligent hearing, reading, meditating and conferring on the word, and works of God, and chiefly of that infinite glory our saviour doth now enjoy at the right hand of his father, and hath prepared for us, and adding to these, earnest prayer, and svit to God whereof our saviour saith, Mat. 7.7. ask and it shall be given you, seek and ye shall find, &c. By these means wee are to seek for an heavenly life, and that earnestly, and constantly, as those that would gladly find it. This then meets with those careless, and carnal people who foolishly say they will leave all to God, reproof of careless and carnal people who never care to seek after heavenly things, or seek them negligently. and think they may find that which they never sought, and seek as though they cared not whether they found or no, yea they stick not to say that heavenly things may be sought, but other things must be sought after, turning that saying of Christ, ( First seek the kingdom of God, and his righteousness, and then all things shall bee ministered unto you) clean contrary; first seek other things, and then the kingdom of God. A motive to stir us up to a diligent seeking after heavenly things. Now then to stir us up to greater diligence in seeking after an heavenly conformity, with the blessed angels and Saints; consider onely thus much, wee know not how soon the Lord may bring us to a trial, whether wee haue earnestly sought after it, or no, and as then such as haue sought heavenly things diligently, shall find and feel unspeakable comfort, which they would not miss for all the world, they shall find boldness to speak to GOD by prayer, and assurance to be heard: so on the other side such as haue had no care to seek after heavenly things, shall find themselves in time of trial, in a miserable case, feeling no comfort, nor daring to speak to God with any hope to be heard, the Lord himself hath said? Prou. 1.28, that then they shall call vpon him, but he will not answer, they shall seek him early, but they shall not find him: and thats an heavy thing; when the afflicted are forsaken of men, yet this refuge they haue, that they may pray to God, but if they find no comfort nor help from him, their state then is most wretched, let us think on it, and let it stir us now while wee haue time, and before the evil day come vpon us, earnestly to seek after heavenly things. One thing more wee are to observe from these words( namely) the object of our seeking, expressed by the Apostle, to bee( things above in heaven) in that the Apostle makes the object of our seeking, things above in heaven. We are taught thus much, that wee are not to content ourselves, with seeking any thing here on earth, Such as are made alive with Christ are not to rest contented in using means to reach to the holinesse of the best that now live or heretofore did live on the face of the earth, being but mere men, but they must endeavour after that holinesse that is found in heaven. as the object of our endeavour and labour, but we must seek after things higher, even in heaven, in a word more plainly,( keeping to the purpose of the Apostle, which was to persuade to an heavenly life) we are here taught, that as many as are made alive with Christ, and quickened by virtue of his resurrection, are not to content themselves with their endeavour and labour, and using all good means to reach the holinesse of the best man now living on the face of the earth, or that ever lived in the world, being but a mere man, I say a mere man to except Christ, who was more, even God and man, howsoever we are to follow the example of such as are good and godly, 1. Cor. 11.1. be ye followers of me, even as I am of Christ: yet are wee not to rest contented in using means to reach the holiness of any man or woman, the most holy now living, or heretofore living on the face of the earth. The reason of this is plain, because no man on earth is a perfect pattern of holinesse, the most holy man that is, or ever was, is partly flesh and partly spirit, and that which is said of Elias, Iam. 5.17. may be truly said of all Gods children, living in this world, they are subject to passions, they haue their infirmities, therefore no man, the most holy that is, is a perfect pattern of holiness, and consequently we are not to rest contented in using means, to attain the holinesse of the best man living in this world, we are not there to pitch down our rest, but we are to endeavour by all good means, to aspire to that holiness, that is found in heaven, it must be one part of our daily prayer,( as we are taught by our saviour) that we may do the will of God here in earth as it is done above in heaven. Can we in this life come to that perfection of holinesse thats found in heaven, and do the will of God here on earth, in that perfection it is done in heaven. I answer no, it cannot, the words of that petition, thy will be done in earth as it is &c. do not signify equality, but similitude, wee are not to dream of any perfection in degree here in this life, it is anabaptistical, yet are wee to breath after it, and to sigh and groan, that we are not able to reach it, and by all good means to seek after it, let then as many as find themselves risen, with Christ, and made alive by the power of this resurrection( to them belongs the use of this point) let them, I say, think on this duty, The best and the most holy that are, must take notice of their want of holinesse and labour to aspire to a greater measure. hereby the best of us may find how short we are of that we ought to come to, no doubt if wee compare ourselves with others of the Saints and children of God, that yet live in this world, we shall find we come far behind them in many graces, much more are we short of that holiness that is found in heaven, I speak not this to make sad the hearts of any, that truly endeavour after holinesse in regard of their great weakness, no certainly, the least measure of saving grace is pleasing to God in Christ, but I speak it to stir us up yet further, to seek after grace, and holinesse, & to be displeased with ourselves, in regard of our wants and our imperfections, let us every one, even those that haue the greatest measure of holiness remember, that wee must not rest contented to reach the holinesse of the best in this life, but wee are to labour and endeavour after that holinesse that is found in heaven, and let us with our Apostle: Phil. 3.13. forget that which is behind and endeavour ourselves unto that which is before: and still press forward, and follow hard toward the mark &c. the greater measure of holinesse we come to, Note. the greater will be our comfort in this life, and the greater our glory in heaven. Come we now to the amplification of this exhortation in the words following, ( where Christ sits at the right hand of God) in these words the Apostle doth express the place where those things above to be sought for, are( namely) where Christ is in heaven,& withall he doth show the glorious state of Christ in heaven, that there he sits at the right hand of God, we must stand a while to open the meaning of the words( where Christ sits, &c.) that is, in heaven where Christ is, for as the Apostle saith. Ephes. 1.20. Interpretation. he set him at his right hand in the heavenly places. Now in that he saith, there he sits at the right hand of God; this form of speech is metaphoricall, and its spoken by way of similitude, to bring down to our reach& understanding the glorious state of Christ in heaven, that there he is advanced to an infinite, and unspeakable height of glory, for indeed in proper speech God hath neither right hand nor left, neither can be said to sit, or stand, he is a spirit infinite incomprehensible, filling heaven, and earth, this form of speech, then is it not to be taken in the proper signification of the words, but as a borrowed speech, its taken from the manner of kings on the earth, who use to set those at their right hand, whom they purpose most of all to honour, 1, King. 2.19. Salomon in token of honour caused a seat to be set for his mother, and she sate at his right hand, or it is taken from the manner of some great King, who having one onely son, his first begotten, who shall bee his heir, and succeed him in his kingdom. He makes him to sit at his right hand, that he may rule in his kingdom with him, and exercise power and authority, over all things belonging to the kingdom, so then by this form of speech ( that Christ sits at the right hand of God) two things are signified. Two things are signified by Christ his sitting at Gods right hand. First, that Christ is exalted to unspeakable glory in heaven, 1. Timoth. 3.16. that he there is partaker of the glory of his father, for the word ( God) doth here signify God the father, and the author to the Hebrewes saith, Heb. 1.3. that he sitteth at the right hand of the majesty in the highest places. Secondly, by this phrase is signified, that Christ is exalted to a full administration of his kingdom: even to bee the head of his Church, and with his father to bee Lord, and governor of heaven and earth, having all power given to him both in heaven and earth, as himself saith: Matth. 28.18. and this the Apostle shows plainly, Eph. 1. where having said, vers. 20. that Christ is set at the right hand of his father: he presently subjoins by way of exposition, that he is exalted, far above all principality and that all things are made subject unto him, and he made the head of the Church, 1. Pet. 3.22. the Apostle saith, he is at the right hand of God, gone into heaven, to whom the Angels and powers, and might, are subject. Now here for the better understanding of this point, a question is to be answered, it may be demanded, whether Christ be advanced to the right hand of his father, as God, or as man, or both as God and man▪ I answer in respect of both natures, both as God, and as man, even Christ, God and man, in one person, as God incarnate, and manifested in the flesh, and as man received into unity of person with the son of God, for howsoever Christ considered as God alone, not manifested in the flesh was Lord and King from all eternity, yet as God incarnate he began to reign after his ascention into heaven, and again considered as man alone, he is not Lord and King, but as man received into unity of person with the Godhead, and subsisting in the second person of the Trinity, thus then wee are to conceive the words of the Apostle, as if he had said thus: In heaven where Christ as God incarnate, and as man personally united to his Godhead, where Christ, God and man, or man and God, both enjoy fullness of glory, and is exalted to be Lord and King of heaven and earth, even to rule and govern with his father all things both in heaven and earth. First, observe wee here that the Apostle doth point out the place of Christ his aduancement to glory( namely) above in heaven, for in saying ( where Christ sits at the right hand of God) he gives us to understand, that above in heaven is Christ advanced to glory, Though Christ his kingdom reach to all things, yet doth he as God and man rule in fullness of glory in heaven. and though Christ his kingdom extend itself over all things, yet in heaven alone doth Christ, as God and also as man rule in fullness of glory and majesty. Hence it is that the Apostle doth expressly and distinctly set down the place of his exaltation to bee in the highest heauens, Ephes. 20. that he sits at Gods right hand in the heavenly places: and again, Heb. 1.3. its said, that he sits at the right hand of majesty in the highest places: and this meets with that error of some, who would gather from Christ his sitting at the right hand of his father, that he in his manhood is every where present, Confutation of that conceit, that Christ his sitting at the right hand of his father proves his presence every where in his manhood. whereas indeed, his sitting at the right hand of his father rightly understood is rather a confutation, then any confirmation of that conceit, because his sitting at the right hand of God, is his manifest exaltation, to rule in fullness of glory, and that is( according to the doctrine of the Apostle) in the highest heauens and not elsewhere. Gods right hand is every where, Christ sits at the right hand of God, therefore his manhood is every where, this is a mere fallation and deceitful kind of reasoning. But to answer, so as we may conceive the truth, Christ sits at the right hand of God( that is) both as God and man he rules in glory over all things, in heaven and earth, may wee thereupon conclude, that he both as God and as man is in every place present? no such matter, it will not follow from thence, from his ruling in every place, is no good argument to infer his presence in every place, in respect of his manhood, wee know one may rule in many places where he is not present in body, and Christ his sitting at the right hand of God, doth not take away the essential property of his body, which is to bee in one place at one time, if it did, then were Christ his human nature, by his exaltation not glorified, but abolished and taken away, from these words( where Christ sits &c.) expressing Christ his aduancement in heaven, two things are further offered to our consideration. The first is this, Christ our head and saviour doth enjoy in heaven incomprehensible glory, Christ in his manhood personally united to his Godhead doth enjoy unspeakable glory in heaven. even in our nature, chest in his manhood personally united to his Godhead▪ is partaker of unspeakable glory, not only infinitely exceeding the glory of all the sons of men, whose glory is less then a shadow in comparison of it, but also of the most holy and glorious Angels, as the Apostle saith, Phil. 2.9. God hath highly exalted him, and given him a name above every name, and Heb. 1.13. saith the holy Ghost, unto which of the Angels, said he at any time, sit at my right hand, till I make thine enemies thy footstool, giuing us to understand, that his glory is far above the glory of the most glorious angels, yea, such is the visible glory& brightness of Christ his manhood, that it s said to bee the light of the heavenly jerusalem, Confutation of Christ his bodily presence in the Sacrament. Reu. 21.23.& this light and glory cannot bee separated from the body of Christ, how then can he be present in body( as the Papists say) in the sacrament, and not be seen of any, is it possible, no certainly, its as much as to give the lye to the holy Ghost,& to say, that Christs body is not glorious in heaven. The use of this point for ourselves, is full of sweet comfort, to as many as truly beleeue in Christ, It is a great comfort to all true believers that Christ is now most glorious in himself, for he will one day be most glorious in in his members also. ( to them belongs the comfort of it, and let not others meddle with it) as many as are true believing members of Christ, may hence gather matter of exceeding great comfort, for why? is it so that Christ our head is already possessed of unspeakable glory in heaven? then certainly in time he will make us partakers of the same, he now is most glorious in himself, he will one day be most glorious in his members, it is one part of his prayer, John 17.24. That his members should be with him, and bee partakers of his glory. And the Apostle saith plainly, Phil. 3.21. he shall change our vile body, that it may bee fashioned like unto his glorious body. How then shall not this fill the hearts of all true believers with abundance of comfort, howsoever in this world we are despised, made as the refuse, and ofscouring of all things, had in derision, and bee scorned and contemned of the world, yet as the holy Ghost exhorts, Heb. 12.2. Let us look up to Iesus the author, and finisher of our faith, who for the ioy that was set before him, endured the cross, and despised the shames and is now at the right hand of God. And remember that he hath prepared like glory for us in heaven, and it will make us endure the cross, and despise the shane; yea let such as now, either lye under some lingering disease or are pinched in their bodies, with hunger, could, nakedness, and their bodies are tossed from post to pillar, buffeted, beaten, spit on, and many ways abused; yet they believing in Christ, let them think on this to their comfort, that those distressed, or any way abused bodies of theirs, shall one day be clothed with glory, and made like the glorious body of Christ Iesus; yea remember that this is a thing so clear, and so certain, that the Apostle doubts not to affirm, that wee already sit with Christ in heavenly places, Ephes. 2.6. Let then as many as truly beleeue in Christ think on this, as an infaliible truth to their comfort. I come to the next thing, the point is this, Christ our head and saviour, Christ our head and saviour is Lord and King of all things, gogouerning his Church in special manner, and exercising his power to the confusion of such as oppose him. is Lord and King of all things, governing his Church and members in this world in special manner, gathering them out of the world, guiding them in the way to heaven, exercising them under afflictions and temptations, to spiritual obedience, supporting them in their troubles, and defending them against the rage of all enemies whatsoever, and again, exercising his power over all that oppose themselves to his kingdom, to their utter confusion, that place Ephes. 1.22. makes this manifest. The Apostle saith that Christ sitting at the right hand of God, is made head to his Church, to govern it as a head, and that all other things are under his feet, and especially the enemies of his kingdom, to tread them down at his pleasure, for howsoever the enemies of his Church are under his feet, to tread them down when he will, yet he suffereth them for a time to exercise some power, and rage over his Church in this life, Note. because he will haue his members made conformable to himself, in a measure of suffering, and some among the enemies of his Church belong to the election of grace, and he will not destroy them with the rest, and because the number of the elect is not yet full, but in the end he will bring them to utter destruction, and to strengthen our faith in this, we see that Christ our Lord and King, doth sometimes manifest his power in bringing to nought the plots and devises of the enemies of his Church, and in bringing confusion vpon them, as he did on those Gunpouder-Traitors, who intended the overthrow of the gospel, and of his Church in this land. We are to ascribe our deliverance from that intended mischief not to any worldly means, Comfort to all that truly beleeue in Christ against the fear of any adversary power whatsoever. or policy, but only to the all-sufficient defending power of Iesus Christ, to him alone belongeth the praise and glory of that our great deliverance, and to him we must show ourselves thankful, and let the consideration of Christ his great power, comfort and encourage all that beleeue in him, against the fear of any adversary power whatsoever, lets know whatsoever the enemies of Christ and his Church, Antichrist, and the rest do against his members, they shall not prevail to the hurt of their souls, Christ sits in heaven, and overrules them, limiting their power, and their rage, and in the end he will utterly destroy it, yea they may as well pull Christ out of his seat in heaven, as one of his members out of his hands, and that is an excellent comfort, for all that truly beleeue in Christ. VER. 3. Set your affections on things which are above, and not on things which are on the earth. In this verse, we haue the other part, or branch of the Apostles exhortation propounded, wherein he doth exhort the colossians to mind, and affect things above, Set your affections on things which are above, and this is further enlarged by dehortation from the contrary, that they do not mind nor affect things on earth:) And not on things &c.) The word here translated ( Set your affections, Interpretation. &c.) is a general word comprehending the actions, and operations, both of the understanding and will; wee find it in Scripture, applied to both, but most commonly to the actions of will and affections, which are particular motions of the will, and so it may bee well rendered as here it is ( Set, &c.) or as we haue it, Rom. 8.5. ( savour) the meaning of the Apostle is this, ( mind and affect) and in particular, let your thoughts and meditations, your care, your desire, your love, and longing, be set on things above, ( by things above) as before was shewed, we are to understand the joys and glory of heaven, and especially the heavenly life, that is made known to be in heaven, and all things belonging to it, as perfect knowledge of God, and of Christ, perfect love of God and of our brethren, and a perfect conformity of mind and will to the will of God, ( and not on things which are on the earth) By things on the earth the Apostle meaneth things of this life, things that pertain onely to the mainetenance of natural life in this world, as meate, drink, apparel, rich &c. even all things whatsoever they be, serving either for our necessity, or for our delight in this life onely,; therefore 1. Cor. 7.31. the Apostle shuts them up under one word, even under the names of this world ( they that used this world) meaning the things of this world, serving for our our use onely in this life, thus then wee are to conce●●e the Apostles meaning in the words of this verse, as if he had thus spoken. mind, and affect, let your meditations, thoughts, and musings, your care, your desire, your love, and longing, be set on the joys and glory of heaven, and especially, on that heavenly life that is made known to be in heaven, and on all things belonging to it, and pull away your mindes, and affections, your thought, your care, your desire, and your love, from all earthly things whatsoever, serving either for necessity, or for delight in this life onely; now here: First, wee are to mark, that our Apostle was not content to say ( seek things above, &c.) endeavour and labour by all good means to attain them, but he adds to this, ( set your affections on things which are above.) We must not only seek the things that are above in heaven, but wee must also mind and affect them. Hence, we are given to understand thus much, that it is not enough for us to seek the things that are above, the things made known to be in heaven, but we must mind and affect them, our thoughts must run vpon them, and our hearts must be lift up above all earthly things, and set on things found at the right hand of God in heaven, thither must our care, thither must our desire our love and longing be carried, for why? as our saviour hath taught us, Math. 6.20. Our treasure must be in heaven, and there also must our hearts be, yea certainly, as he saith in that place, If your treasure be in heaven, there will your hearts bee also, our hearts will follow our treasures. 1. Pet. 1.4. the Apostle saith, ( our inheritance) even that which all true believers look to be possessed of ( is in heaven) therefore it is meet that our minds should be there. Now for the reason of this duty, we need seek no further then this very text, the Apostle saith, we are to seek after heavenly things, and to give all diligence to find them; and that we shall never do unless we mind, and affect them, we know it in matters, and businesses of the world, what thing soever we mind and set our hearts vpon, that we follow earnestly, and withall our strength, so certainly, if our mindes and affections be vpon heavenly things, we shall with earnest endeavour seek after them; therefore it is needful that our mindes and affections bee set on things above. We see then our duty, let us hereby examine ourselves, and if we duly examine ourselves concerning this duty, Most men are defective in this duty, they do not mind and affect heavenly things. I fear me the most of us shall find ourselves much wanting, and far short of that we ought to come unto. do our thoughts ever run on heavenly things? Are our mindes and affections fully set and fixed on them? Surely if wee deal truly with ourselves, I doubt wee shall find that the thoughts of most of us are otherwise taken up, and that our care, desire, love, and longing, are spent on other things, to pass by such as manifestly discover, that they mind nothing less, then things above, a man may judge of their inwards, by the foam, and filth that comes from them, they foam out the folly of their own hearts, in cursing, swearing, railing, filthy speaking, and the like; to pass by them, I appeal to such as seem to bee better minded, whether their thoughts, their care, their desire, their love, and longing, be not rather spent on the things of this world, then on things above in heaven; certainly if we be not partial to ourselves, and blinded with our own carnal self-love, we must needs confess it to bee so, in the most of us; as it was said to Peter, Mark. 14.17. Thou art of galilee for thy speech is like. So I may justly say to many of us, thou art of the world, thy speech is like, thou savourest not the things of God, but the things of the world, thy speech bewrayeth thee, thou art able to speak much, and to the purpose of the things of this world, but when thou comest to speak of heaven and heavenly things, thy tongue doth falter, and cleaves to the roof of thy mouth. again, we know that one that is in a strange country, and minds homeward, he will ever be inquiring, and that wishingly, after the way that leadeth to his dwelling, now where is almost that man or woman that doth thus wishingly inquire after heaven? nay surely, the way being pointed out unto us, the most of us haue little, or no care to walk in it, and that is a plain evidence, that our minds are not thitherward, our hearts and affections are not set on heaven and heavenly things; happily thou hast a good liking, and a little taste of the powers of the world to come as it is Heb. 6.5. and therewith thou art content, and dost please thyself; deceive not thyself, that liking and taste may be in one that never shall bee saved; thou must haue more then a taste, even a true, and sound affection set on things above. Thou wilt say, how shall I know that I haue more then a taste of them, that I haue a true and sound affection to them. By two things, first, if thou haue a care to use all good means, for the continuance, and confirmation of that affection in thee. Secondly, if that mind bring forth a love to God for so great a mercy, in working that affection in thee, and that love be expressed in duties of love, both to God and men, then indeed thine heart is right within thee, and thy affection truly set on things above and this must bee in every one of us, motives to stir us up to this duty. and to stir us up to this duty, consider we. First, the comfort that Gods spirit doth work in the hearts of true believers in this life, he works sometimes so great comfort in their hearts, as makes them undergo most exquisite torments, even with singing. again, consider the comfort of a good conscience in this life, though it be mingled with some fear: yet as Salomon saith, Prou. 15.15. It is a continual feast. Oh then the ioy and comfort of the holy Ghost dwelling in us in heaven, and the peace and comfort of a good conscience there, where it shall be free from fear, must needs be infinite and unspeakable: let then the consideration of the beginnings of heavenly comfort so sweet and excellent, even in this life, raise up our hearts above al earthly things, and stir us up to set our minds and affections on the things that are at the right hand of God in heaven. In the next place, in that the Apostle doth exhort ( to set our affections on heavenly things.) We plainly see, that religion doth not take away and abolish human affections( as some haue foolishly thought) but doth onely order them, Religion doth not take away and abolish human affections, but doth onely order them. and bring them into subiection to the will of God; we are not taught by religion to put out affections, but to labour to haue them sanctified, and by grace moved to a right object, with due measure and moderation, according to the nature of the object: we are taught in many places of Scripture, to hate evil and to love good, to rejoice with them that rejoice, to be sorry with the afflicted, &c. And there be two reasons why affections are not abolished, but onely ordered. The first is this, God himself planted them in the heart of man in the first creation, they being nothing else but particular motions of his will, and therefore they are not to be taken away by religion; for religion is not to extinguish any power or motion of the mind or will, but onely to remove the corruption of it. Secondly, affections renewed contain in them a great part of holinesse and of the image of God, and being ordered by grace carry us forward to a notable high degree of holinesse. Hence it is that they are compared to strings of musical instruments, which being well tuned, and rightly moved make a sweet harmony: so affections ordered by grace, and moved by the spirit, are the matter of many excellent virtues, and therefore they are not to bee rooted out, but we are to labour to haue them rightly ordered. And seeing religion doth not abolish, but order affections, we ought therefore to spy out the motions and inclinations of our hearts, and to labour that they may be sanctified, We must spy out the motions and inclinations of our hearts, and labour to haue them sanctified and ●ightly ordered. and moved by grace, as that our anger and hatred may be against sin, our love may be to goodness, &c. And the rather let us strive, that the motions of our hearts and wills may be thus sanctified, because being in their natural condition, they carry us with a violent course to the highest pitch of sin: and hence it is, that they are called motions of sins, Rom. 7.5. and they are the very fire and fuel of sin; to insist in one particular, experience may teach, that the desire of mans heart not sanctified, is commonly so set on the things of this world, as it cannot be satisfied, and if it be suffered to run at large, it will carry a man headlong to the pit of perdition, 1. Tim. 6 9.10. They that will be rich, &c. Now desire is not to be rooted out, but to be ordered by grace, and turned another way, and set on heaven, and heavenly things; and thus we are to deal with the motions of our hearts, wee are to labour to haue them sanctified, and rightly ordered, and know we that according to our affections, so shall wee profit both by the works and word of God: many see the wonderful works of God, Note. and hear his word, with others, and yet profit not as others do, because the Lord hath not given them the like good affections; when therefore thou seest the judgements of God, on any place, or person, or hearest his word, pray that the Lord would fill thine heart with holy affections and the Lord so doing without question: thou shalt profit by the same. mark further that our Apostle to his exhortation ( set your affections on things which are above) adds a dehortation from setting our affections on things which are on the earth. Hence it is clear that we cannot mind and affect things above, and the things on the earth both together, We cannot mind& affect things heavenly and things earthly both together. it is not possible that our care, desire, love and liking should be sete on things above and things on the earth both at one time, Phil. 3.19.20. the Apostle makes a flat opposition between minding earthly things, and having our conversation in heaven, as it becometh true believers: let no man then deceive himself and say, or think that he may mind or affect things above, and earthly things together, They decciue themselves who think they may earnestly seek after earthly things, and yet mind and affect things heavenly. it is as possible to look upward, and downward both at once, yea, know wee that it is a dangerous thing by hot and earnest pursuit to seek after earthly things, though it be by good and lawful means, that greedy hunting after them, will make us settle on our dregs, so as in time we shall look for no other happiness but in them. Indeed we may use the world, and the things of the world, but it must bee according to the rule of the Apostle, 1. Cor. 7.31. as though we used them not, and so as they may help us forward in our travell towards heaven, and so as our harts be not ensnared with any thing in the world; yea we may use the things of this world sometimes for delight, yet in our lawful delitght in them, Note our chief ioy must be at the right hand of God in heaven. And now to speak something that may tend to withdraw our hearts from the world and the things of the world, to which they are even wedded, and will hardly hear of any divorce, yet to this purpose consider, A motive to withdraw our hearts from the world and the things of it. we only the condition of the things of this life, that they are things transitory, and of small continuance, this being well considered is of weight& able to dissuade any one that is endowed but with common sense, from wedding his mind to thē, for who is it, but he that hath his eyes shut up,& cannot see things that differ, knowing that he hath but a short time to enjoy the things of this life, and the things themselves vanishing and flitting away as a shadow, that will make account of them as his own, and promise himself any long time in them, it was the foolish conceit of the rich man, Luk. 12, 19. soul thou hast much goods laid up for many yeeres, live at ease, eat, drink, and take thy pastime, he thought he had a perpetuity in his goods, but what was the answer of God to him, thou fool, &c. and indeed what greater folly? what more wilful madness can there be then this? for a man to give his heart over to such things, as are shut up in a vapour a shadow, a puff of wind, a bubble, or( such is mans life) which when they continue the longest, are but as a span long, cut off by death, short and momentary; Oh then let not our souls( which we hope shall live with the Lord, for ever) be so abased, as to be set on vanishing, and transitory things, but let them be raised up to meditate, mind and affect the things that last for ever, even the things found in Iesus Christ, now sitting at the right hand of his father in heaven. VER. 3. For ye are dead, and your life is hide with Christ in God. The first words of this verse, contain an argument to confirm the Apostles dehortation, in the last words of the second verse,( namely) from minding and affecting things on the earth, and the argument is from the condition of the Colossians believing in Christ ( that they were dead) and it may thus bee framed, dead men haue no mind, nor further care for the things of this life, but ye are deade, therefore you ought not to mind them. Now to this argument, happily the Colossians might take exception, they might reply and say, are wee dead? why then wee are not to mind and affect things above, dead men mind nothing, the Apostle therefore prevents this objection, in the next words by further explication of his speech, letting them understand that howsoever they were dead, yet not simply dead, but so as they had life, and he sets down what manner of life they had( namely a life hide, yet are dead, and your life is hide) yet hereupon peradventure the corrupt nature of man might further infer, and say, is our life hide doth it not appear, why then should we seek and affect things that pertain to that life that appears not, and omit the things of this life? this also the Apostle doth meet withall, and to this he answers in the words following, setting before them how this life was hide( namely with Christ.) Secondly in whom it was hide even in God. And thirdly, the time when it should be fully revealed, verse the fourth, as if he had said, howsoever, it is true, that your life is hide, yet no otherwise then Christ is now hide, and it is hide in God, who is a safe keeper of it, and in time it shall certainly bee revealed; so then in this third verse, wee haue a reason yielded, why the believing Colossians should not mind and affect things on the earth, because they were dead. Which is further explained, how far forth they were dead, even so as notwithstanding they had life: and that life hid, with the manner how, and in whom it was hid( namely, with Christ in God.) Let us now search out the meaning of the words of this verse ( for ye are dead) that is with Christ, as wee haue it in the chapter before, verse the twentieth, you being one with Christ by faith are dead with him, that is, Interpretation. as partakers of the power of his death, and are as dead men in regard of sin, and of worldly happiness standing in worldly pleasures, profits and honours, and such like, and your life) that is, your happy life begun in this world, to bee made perfect in the life to come, that perfection of holinesse, and glory, that once ye shall haue both in your bodies and souls; and that I gather to be the meaning of this word ( life) from the Apostles own words, in the verse following, where he saith, that when Christ which is your life shall appear, then shall ye also appear ●ith him in glory. even in perfection of glory, and so he doth expound this word ( life) now hide, to be that glory that shall be revealed at the coming of Christ,& that is fullness of happiness and glory, wherewith the bodies and souls of true believers shall then bee invested ( is hide) that is not onely kept from the eyes of the world, who haue no sight of it at all, but in great measure from the eye of true believers themselves, who are therefore said to walk by faith, and not by sight, 2. Cor. 5.7. ( with Christ) that is above in heaven, where Christ is, and is hide as Christ is now hide, who is hide from the eyes of all that live on the earth, he sitting in fullness of glory at the right hand of his father, ( in God) that is, in the hand of God, in his grace, mercy and power, for as it is said, Acts. 17.28 that in God wee live, move, and haue our being, our life, our moving, and being in this world is in him, that is in his hand and power, so the life and glory that shall be bestowed on true believers being( as the Apostle saith) hide in God, the meaning is, that it is laid up in his gracious and powerful hand: thus then wee are to conceive the meaning of the words of this verse as if the Apostle had said. For ye believing in Christ, are partakers of the power of his death, and are as dead men in regard of sin, and of worldly happiness and your happy life, your perfection of holinesse, and glory, that once you shall haue both in your bodies and souls, is altogether hide from the eyes of the world and in great measure from yourselves, even as Christ now sitting at the right hand of his father, is hid from the eyes of men on the earth, and is laid up in the gracious and powerful hand of God. Now here first we are to observe, that as from having part with Christ in his resurrection, our Apostle in the first ver. persuaded to seek and affect things above, so now from their fellowship with Christ in his death, he dissuades from minding and affecting earthly things, he reasons thus, you being partakers with Christ in his death, are as dead men in regard of sin, and worldy happiness, therefore do not you mind and affect earthly things. Hence we may take up this conclusion, that fellowship with Christ in his death, Fellowship with Christ in his death is able to make us as dead men in regard of love and affection to the things of this life. the having of part with Christ in the power of his death, is able to make us as dead men in regard of our love& affection to the things of this life, it will make our hearts as dead within us, in regard of any affection to earthly things, though we use them,& may lawfully use them, yea if it bee abundance of outward things that God hath given us, yet if we haue part with Christ in the power of his death, that will make us that wee shall not set our hearts vpon them, but in the preparation of our harts, we shall be ready to foregoe all things wee enjoy for Christ, and for the profession of the gospel, if wee cannot hold them together, for as the Apostle saith, Gal. 2.19. they that are Christs are crucified with Christ, and being crucified with him they haue crucified the flesh with the lusts therof& as it is Gal. 5.24. their affections are crucified, and dead in respect of sins, pleasures and the profits of this life, even whatsoever is opposed to the kingdom of Christ, and to a new creature. Let this serve as a ground of trial to every man, wee persuade ourselves that Christ died for us, and that we haue part in his death to our comfort, If we feel not the power of Christ his death making us as dead in regard of love and affection to earthly things, wee can haue no comfort in his death. hereby we may try it, if we find Christ his death powerful in us, to the mortification of our own wicked wills and carnal affections, that we are as dead men, in regard of love and and affection to earthly things, then indeed wee haue fellowship, and part with Christ in his death to our comfort, but if our hearts and mindes bee as quick and ready, as lively as ever they were to meditate and think of, to love and desire earthly things, and as strongly carried after, and set on those things; whatsoever wee say or pretend, it skills not, the truth is, we are neither partakers of the death of Christ, nor haue any lively hope of a better life. Oh that wicked worldlings whose hearts are glued to the world, and to the things of this world, would but duly consider this, that the setting of their hearts on the honours, pleasures, profits and preferments of this life is a plain testimony that they haue no part in the death of Christ; indeed it is not possible to be altogether void of all affection to the things of this life, so long as wee are in the body, such is our corruption, and the things themselves are needful for the maintenance and wellbeing of the body in this world, yet take this with you, if wee bee dead with Christ, if wee haue part with him in the power of his death, certainly our hearts will every day more and more be weaned,& withdrawn from the love, and liking of the things of this earth, and more and more be set on things heavenly, and therefore it is a dangerous case, when men and women grow old, and in respect of their bodies are decrepit, decayed and half dead, and haue one foot as it were in the grave, if then their hearts bee more wedded to the world, and set on earthly things, and if then they bee more greedy of the things of this life, without question, that is a dangerous case, it is a sign that they never had part in the power of Christ his death, for that would make their affections together with their body, by little and little, to die to the things of this world, and let us know, that if we haue no part in the power of Christ his death, we can haue no comfort in the merit of it, Gal. 6.14, God forbid( saith the Apostle) that I should rejoice, but in the cross of our Lord Iesus Christ, and mark what follows, whereby the world is crucified unto me, and I unto the world: where he shows plainly in the general, that none can truly glory in the cross of Christ, but only they who by the power of it are dead to the world, and the world to them, as for others that feel not that power, they can no more glory in the cross of Christ, then a man may glory of the victory his Prince hath gotten over enemies, himself in the mean time being a vassal, and slave unto them, let this bee thought on by as many as find their hearts wholly or chiefly set on earthly things, and let it stir us up never to rest till wee find, and feel Christ his death powerful in us, to wean us from the love of the things of this life, yea, though wee haue abundance of them, and hold, and enjoy them, yet let not our hearts bee set on them, the Papists say it is a state of perfection to haue nothing to do with the things of this life, now that is but a fancy, it is rather a state of perfection, Note. or coming near to perfection( for we are not to dream of any absolute perfection in this life) in the midst of the abundance of the things of this life, not to haue our hearts set vpon them. The next thing we are to consider in this verse is in these words, ( your life is hide.) Hence we are given to understand thus much, that the happiness, and glory, The happiness and glory of true believers prepared for thē in the life to come is altogether hide from the eye of the world. the comfort and ioy unspeakable and glorious as the Apostle Peter calls it, 1. Pet. 1.8. of true believers begun in this life, and to be made perfect in the life to come, is a thing altogether hide from the eye of the world, the world hath no manner of sight nor apprehension, nor understanding of it, no not so much as a glimpse of the world sees the outside of a true believer, his face, his countenance, his outward gesture and behaviour, and his visible state and condition in the world, but they neither see nor conceive the beauty, and glory that is within, as it is said of the Church: Psal. 45.13. She is all glorious within, and that glory the world sees not, and as Eliphas saith, job. 22.20. our substance is hide, men of the world may see the colour& outward skin of true believers, but they cannot dive into the substance of their happiness, and comfort begun in this life, to be made perfect in the life to come. One reason of this is given by Saint John. 1.3.1. namely this, because the world knows not God, behold( saith he) what love the father hath shewed on us that we should bee called the sons of God, for this cause the world knoweth you not, because it knoweth not him) it knows not God to bee a grations father to his children, nor Gods dealing with his children, and therefore it knoweth not their adoption, their happiness, and the inheritance he hath provided for them, and the comfort he hath begun in their heart, in this life, and will perfect in the life to come. again, true inward comfort in the heart, is a thing strange and unknown to men of the world, they are not acquainted with it, they never felt it in themselves, and therefore it is not possible, they should discern or take knowledge of it in others. First therefore this may discover unto us whence it is, that wicked profane persons, do hold the true service of God performed by true believers a most unprofitable thing, Whence it is that profane persons do hold the true service of God which true believers yield unto him a most unprofitable thing. yea the greatest drudgery in the world, and the life of a true Christian, the most heavy dampish and most uncomfortable life that possible can be, here is the reason of it, they haue not eyes to see the comfort of that life, it is hide from them, and they judge other men by themselves, they think no prison so irksome as the Church, no toil more painful then prayer, hearing the word, receiving the Sacraments, they hold no bondage so grievous, as restraint from sinful and ungodly courses, yea, as the Apostle Peter saith. 1.4.4. it seems strange to them, that true believers run not to the same excess of riot with them, therefore they think no misery so bitter, Comfort and encouragement of true believers against the scorn and contempt that is cast vpon them by the wicked world. as sound and sincere profession of the gospel, because( indeed) they haue no apprehension of the comfort of that life. again, for further use of this point, let the consideration of it arm all true believers against scorn and contempt cast vpon them, by the wicked and profane of the world, they are ever censuring true believers, deriving their profession, and insulting over their mean and miserable condition( and as they think of it)& stick not to say What difference( I pray you) is between them and us, but onely this; we see they thrive not so well in the world, they are many ways crossed, yea, sometimes they say, they can speak by experience, themselves haue been professors as forward as others, and yet yet never got good by it, as the Prophet brings in the wicked of his time quarreling and saying, Mal. 3.14. It is in vain to serve God. Alas poor souls, let them alone, let not this discourage any one that truly fears God, let us consider that they haue no understanding of the happiness and comfort of true believers; a sinner ●●nnot disc●rne the happiness of a true Christian, nor conceive how God deals with him, he is a mere stranger to his ioy and comfort, the Manna he feeds on is hidden, revel. 2.17. Therefore let not the murmuring, or the scorn of wicked and profane persons, prevail in the ears, or hearts or of any that haue understanding. One thing more note we from hence, namely this. That perfection of happiness and holinesse, is in great measure hide from true believers themselves, Perfection of happiness& holinesse is in great part hide from true believers themselves. though they haue the beginnings of it, yet the fullness of it doth not appear to them, 1 joh. 3.2. Saint John saith plainly, That now we are the sons of God, but yet it doth not appear what we shall be. And Rom. 8.23.24. We which haue the first fruits of the spirit, even we do sigh in ourselves, wa●ing for the adoption, even the redemption of our body. We ought therefore with patience to wait for the accomplishment of our happiness and holinesse, we are not to think( as the wicked do) that there is no profit in serving the Lord, We are patiently to wait for the accomplishment of our happiness and holinesse. unless we haue present preferment in this world, our principal pay will be in the life to come, we haue part in hand by grace in our souls, in this life, and the rest is behind till the pay day in the world to come; yea, let all Gods children herein comfort themselves, they groan under the burden of their sins, and feel the want of holinesse, let them know that in this life, Note they shall never feel holinesse, as they feel sin; it is an excellent place to this purpose, the Apostle there saith, Gal. 5.5. That through the spirit we wait for the hope of righteousness through faith: that is, for full revelation of righteousness imputed, and for the accomplishment of the effect of it( namely) sanctification, we are to wait for it through faith; if wee haue the first fruits of the spirit( namely) an hatred of our own sin, a purpose of not sinning, and the true fear of God in our hearts; let us comfort ourselves in that, and wait for fullness of grace and holinesse in the life to come, as yet perfection of holinesse is hide from us, in time it shal be revealed, and we shall come unto it. Come wee to the manner, how the life of true believers is hide, expressed by the Apostle in these words ( with Christ) that is no otherwise then Christ is now hide, who sits at the right hand of his father, and is hide from the bodily eyes of all that live on the earth: to omit that which hence may be gathered, that our happiness shall not be hide for ever, but in time be revealed, because it is hide as Christ is now hid, who in time shall show himself from heaven in glory of that wee shall more fitly speak in the next verse. observe we from these words onely thus much. That the Lord Iesus is now in heaven hide from the bodily eyes of all that live on the earth, Christ now in heaven is hide from the bodily eyes of all that live on the face of the earth. the Saints in heaven in their souls now see Christ as he is in fullness of glory, and in their souls they haue immediate fellowship with him, according to that wish of the Apostle, Phil. 1.23. and after the general resurrection, they shall see him with their bodily eyes likewise, but he is yet hide from us now living in this world, we see him not with our bodily eyes, for as the Apostle saith, 2. Cor. 5.6. While we are at home in the body, we are absent from the Lord. He is absent from us in his body, and we are absent from him, and we see him not, he is ascended into heaven, and as Peter saith Act. 3.21. heaven must contain him until the time that all things be restored. Christ hath been seen of some whiles they lived here in this world, as of Stephen, Act. 7.55. and of Paul in his journey. Act. 9. Let this be granted, that Christ was seen of some, yet living in this world, yet wee must know their sight of Christ was extraordinary; and again it can never bee proved that they saw him out of heaven, the text is plain, that Stephen looked steadfastly into heaven, and that Christ also spake to Paul from heaven, from whence the glorious light shined and yet a learned Papist in a book lately published takes on him by warrant of that apparition of Christ to Paul Acts 9. to prove that Christ his body ( de facto) that is, actually, hath been in two places at once, but he can never from thence evince it, either by plain evidence, or good consequent; doubtless that apparition was from heaven, Christ still being in heaven, and it was extraordinary, and we are to hold it for a truth, that Christ is now in heaven hide from the eyes of all that live on the earth: and let us make this use of it. Seeing it is so, that Christ is hide from our bodily eye, let us labour to see him with a spiritual eye, even with the eye of faith, as the Apostle Pet. 1. Epist. 1.8. saith, We must labour to see Christ now hide from our bodily eyes with a spiritual eye of faith. Labour that we may beleeue in him though we see him not. Now because every one will think with himself, surely this lesson is soon learned, though I see not Christ with my bodily eye, yet I do eye, and look on him by faith, and herein the devill doth delude many a poor soul, making it think it doth eye Christ by faith, when indeed it doth not, that we be not therefore herein deceived. We must know that we are to eye Christ by faith, How we are to eye Christ by faith. as he is set before us to bee looked on in the word and Sacraments, for so is Christ the proper object of faith, wee are to look on him by faith as as a perfect mediator, God and man in one person, and so to eye the virtue and sufficiency of his meritorious obedience both active and passive, even the merit both of his fulfilling of the Law in his life, and of his suffering the cursed death of the cross, for this is Christ propounded, and set before us to bee looked on in the word and Sacraments, many an ignorant person thinks he doth eye Christ by faith, when he hath only a general and confused notion of Christ, he living in the bosomc of the Church cannot choose but hear of Christ, but he hath no understanding of the personal union of his Godhead and manhood, and he is not able to distinguish between his active and passive obedience, and he knows not whence it is, that Christ his obedience is of infinite merit and sufficiency; well, thus are wee to eye Christ by faith, even as a perfect mediator, God, and man, in one person; and so the infinite value and merit of his obedience, both active and pasiue; and if we do thus by faith eye Christ, without question, that is unto us a ground of lively comfort, wee then see Christ, and in him unspeakable ioy and comfort, that curse of the Law, and condemnation removed, our sins washed away in his blood, and that wee in him haue right and title to all the comforts of the Saints of God in this life and for ever, and if we do not thus see Christ to our comfort, certainly we shall one day see him to our everlasting confusion. Come we now to the last words of this verse, wherein the Apostle doth express, in whom the happy life of true believers is hide( namely) ( in God) and before I come to that I chiefly intend to stand on in handling of these words I hold it not amiss, vpon occasion of these words, to discover A popish shift discovered. a shift that the Papists haue devised to uphold their intercession of Saints, and their prayers to Saints departed; they being pressed by us after this manner, that to pray to them, is to ascribe unto them, that which is proper to God alone, even to know the hearts and inward desires of men. They answer, that Saints in heaven do clearly behold God, and see him face to face, now( say they) God containeth all things in himself, yea the inward comfort that is in the hearts of true believers in this life; and therefore, though Saints departed do not see the secrets of our hearts, as they are in our hearts, yet being present to the face of God, they do behold in it all things, as it were in a most clear glass, this is their shift which indeed is a mere forgery, and a vain devise of an idle brain, without all warrant of the word of God, wee find it not in any place of Scripture, that the Saints in heaven, beholding God face to face, do in him, as in a glass see the comfort that is in the hearts of true believers, which the Apostle here saith is in hide God, and other things said, or done on the earth, that conceit is contrary to the Scripture which teacheth that God alone searcheth the hearts, and secret thoughts of men, and we find that the Angels who he hold the face of God in heaven, are notwithstanding ignorant of many things, as of the wisdom of God, in calling and saving the Gentiles, Ephes. 3.10. and of the day of Iudgement, and they know not the thoughts of mens hearts, unless it please God by special dispensation to reveal them unto them, the Lord using their ministry for the good of his chosen, much less do Saints departed know them, whom the Lord never useth as ministering Spirits, as he doth the good Angels, and if Saints departed did, or might, know things done or said here on the earth, as well as God, yet it follows not, that therefore we should pray to them, having neither commandement, nor promise, nor example in Scripture, to warrant such kind of prayer; wee see then that this is but a mere shift of the Papists to blind the world withall, that the Saints in heaven behold the face of God, and in him see all things, and that therefore we may pray to them. Now in that the Apostle saith, that the life of true believers is hide in God, wee are given to understand thus much. That the happiness and comfort of true believers, begun in this life to be made perfect in the life to come, The happiness and comfort of true believers is laid up in the grace, mercy, and power of God. and laid up in the gracious and powerful hand of God; it is hide in his grace, mercy, and power, for indeed it resteth in the gracious promise of God, by his free promise they haue right unto it, and hold it, and as the Apostle Peter saith, 1. Epist. 1.5. They are kept by the power of God through faith unto salvation. Their eternal happiness is kept for them, and they kept for it, and both of them by the power of God. And hence it is that God is said to bee the God of consolation, Rom. 15.5. as indeed the fountain and storehouse of all true comfort: and hence it is, that the Apostle saith, 1. Tim. 6.16. That he onely hath immortality, and dwelleth in the light that none can attain unto. He onely hath immortal and eternal life of glory in himself by nature and doth give it to whom he will, and he will give it in time to all true believers. Now this is of excellent use. First, hence we are taught, where we are to seek, and to look for life, breathing and true comfort in time of any distress, Wee are to seek and to look for life and true comfort in all our distresses at the hand of God. even at the hand of God who onely hath it in his keeping, it is neither men nor Angels that of themselves can give it unto us, but only God▪ Whither will a man that needs anything go, but where he knows supply is to bee had? If he need but water he will go to the Well or Conduit: so we in time of sickness or any other distress, standing in need of comfort, are to go to God, in whose hand is laid up the happiness, and comfort of all his children, and wee are by earnest supplication and prayer, to sue for it at his hand, and then doubtless( if we be in the number of those, to whom his promise belongs) we shall not fail to obtain it, through his promise, the Lord is become a voluntary debtor unto us, and our comfort being laid up in his promise, and wee suing to him according to his promise, and resting ourselves on his promise, we cannot miss of it in time of need, and wee are not to doubt of it; for God is faithful who hath made the promise, Heb. 10.23. If God can be unfaithful, then doubt of comfort in time of need, but that is unpossible that God should bee unfaithful, therefore make no question of it, but wee shall find it in time of need: and consider further with thyself, dost thou beleeue there is eternal happiness, and comfort in heaven, laid up for thee in the hand of the Lord? and wilt thou then doubt whether there be comfort for thee in his hand in time of this life, and in this world, or no? Oh let it be far from thee, remember that God is faithful, as the Apostle saith, 1 Cor. 10.13. and will not suffer thee to be tried above thy strength, but will either enable thee to bear thy trial with comfort, or give thee deliverance out of it as shall be best for his glory, and thy good. again, is it so that the happiness, and comfort of true believers is laid up in the gracious hand of God. The happiness and comfort of true believers is in a sure hand being laid up in the glorious hand of God. Then let us know that it is kept most safe and sure; at the first God trusted man with his own happiness, and he witting and willingly lost it, but now it is kept in the hand of God, and therefore it is most safe, as the Apostle saith, 2. Tim. 1.12. he is able to keep that which is committed unto him, &c. Yea, the happiness, and true comfort of true believers is so safely kept in the hand of God, that neither the fraud nor force of the world, or the devill without, not the flesh within, can deprive them of it, though the devill and his instruments, maliciously purpose by their vexations, to make Gods children miserable, yet can they nor do it, they cannot come near their happiness, it is not only hide from their eyes that they cannot see it, to hurt it, but it is hide in God, whom they neither can, nor dare assault; yea that which Gods children hold it by, is hide from them even the hope of true believers, as an anchor is cast within the vail of heaven, Heb. 6.19. If then wee haue in us the beginnings of heavenly life and comfort, let us assure ourselves, we shall never bee deprived of it, the fullness and perfection of that comfort is laid up in the powerful hand of God, and nothing is able to wrest or wring it out of his hand, indeed if it were committed to our trust, and left in our hands, to hold or to loose, wee had just cause( as the Papists teach) to doubt of the holding of it, but wee must remember, it is laid up in the gracious hand of God, even in the promise of God, who cannot lye, and it is built one the eternal love of God from which nothing can divide us, Rom. 8.39. and vpon the unchangeable decree of God, that stands fast for evermore, and therefore the assurance of eternal happiness wrought in the hearts of true believers, is built on a rock which never shall be shaken. VER. 4. When Christ which is our life shall appear, then shall ye also appear with him in glory. In this Verse our Apostle makes known to the Colossians believing in Christ, the time when their happy life, now hide in God, shall be fully revealed( namely) At the appearance of the Lord Iesus when Christ shall appear; then saith the Apostle, Shall ye also appear with him in glory. Then shall your happy life appear, and so he doth prevent a secret demand the Colossians might haue made; for they might haue said, you tell us our happy life is hid with Christ in God, but when shall we haue that life, and when shall it bee manifested, our Apostle answers, when Christ shall appear, then it shall be manifested. Now this is not barely expounded, that at the appearance of Christ, their happy life shall appear, but it is further amplified. 1 First, by a description of Christ. That he is the life of true believers, When Christ which is our life shall appear. 2 And then by a description of their state and condition, in respect of that happiness and glory, that then shal be given them. That they shall then be invested with it, and appear whith Christ most glorious: Then shall ye also appear with him in glory. Wee see then, the Apostle here makes known the time when the happiness and glory of true believers, shall bee manifested( namely) When Christ shall appear. And he describes Christ to bee the life of true believers. And he sets down the state of true believers, in respect of that glory that then shall be given them, that they then shall bee possessed of it, and appear with Christ in glory. Come we now to the words of this verse, and first of these words ( When Christ which is our life shall appear. Interpretation. ( When) the original word here translated ( When) hath an indefinite signification, it properly signifies, whensoever, at what time soever, sooner, or latter: ( our life) the Apostle said before, ye are dead, and your life &c. and it might seem he should haue so continued his speech in the second person ( ye) but here he changeth his term and saith ( our life) meaning the life of us Iewes, and of you Gentiles, when Christ the life of all believers both Iewes and Gentiles ( life) the word ( life) is put by a metonymy, by an usual manner of speech in Scripture, for the Author and matter of spiritual and heavenly life, for it is Christ that is the efficient cause of our spiritual life, and in him it consisteth, and thus himself saith, John 11.25. I am the resurrection, and the life. That is, I am the author both of this life, and the life to come, I raise up the body from death to life, I quicken in this life by the life of grace, and I give eternal life in the world to come. ( Shall appear) that is, shall show himself from heaven in his glory, as it is, Math. 25.31. shall come the second time in glory to judge the world, and thus doth the Apostle plainly expound himself, 2. Tim. 4.8. where he saith, henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day: that is at the day of iudgement, and then he adds further, and not unto me onely, but unto all them also that love his appearing: where we see he makes Christ his coming to iudgement and his appearing all one, thus then we are to understand these words, as if the Apostle had said: whensoever Christ who is the author, and matter of the spiritual life of all true believers, both of Iewes and Gentiles, shall show himself from heaven in his glory to judge the world, thcn shall ye also appear with him in glory. First observe we here that the Apostle speaking of the appearance of Christ to iudgement, he speaks indefinitely he doth not define the time, he sets not down any certain day, month, year, or age, when Christ shall appear to iudgement, but he saith whensoever Christ shall appear. Hence we are plainly taught thus much. That the time of Christ his coming to iudgement is to us uncertain, The time of Christs coming to iudgement is to us uncertain. no man can set down the certain time of his appearance, no man knows certanly when it shall bee, and for this we haue Christ his own warrant. Matth. 24.36. Of that day and hour knoweth no man. Yea, he adds further, Mark 13.32. Of that day and hour knoweth no man● no, not the Angels which are in heaven, neither the son himself, save the Father. Which may be understood, either as Christ is man, or as he was then in the state of humiliation in the form of a seruant, howsoever wee understand it, hence it is clear, that the day and time of Christ his appearance to iudgement is uncertain, both to men and Angels, neither men, nor Angels, can define the certain time of his coming to Iudgement. First therefore, we are not curiously to search into the time of Christ his coming to iudgement, Wee are not curiously to search into the time of Christ his coming to iudgement. howsoever by the foregoing signs of it being fulfilled, and come to pass, we may know it not to be far off: yet we are not to take on us to know the certain day, and hour, no, not the month, year, or age when Christ will come to iudgement, that is not revealed in the Scripture, and it is curiosity to search into it. again it is so that the sign of Christ his coming to iudgem●nt is to us uncertain; then we are to live in continual expectance of it, Wee are to live in continual expectance of Christ his coming to iudgement. Note. and to follow the counsel of Christ, Luke 2●. 34. even to take heed to ourselves, lest that day come vpon us at unawares. Where by the way observe, that the day of iudgement is like to surprise and come unawares on them, that are given over to sensual pleasures, or drowned in the cares of this life, but in regard of the uncertain time of Christ his coming to iudgement, it concerns us every day to look for it, and to make account of every present day, as of the day of his coming. For as one saith well, the last day is therefore unknown, that wee might bee ready every day, and howsoever wee cannot exactly make account of Christ his coming to the general iudgement, yet wee may well reckon on the Lord comings unto us by death, and of the day of our particular iudgement, we may well reckon of that not to be far of, we see the youngest and strongest come as soon to the grave as the weakest, and most aged, and let us know that as death leaves us, so shall iudgement find vs. Saul, Note. Iudas, and Kain, died long since desperately, and the Lord at his coming, shall find them in the same state; and so it will be with thee, in what state soever thou diest, so shall the Lord find thee at his coming to Iudgement, therefore make ready for death, make account of it every hour. How is that will some say? I answer, look what thou wouldest do at the hour of thy death, if now thou wert gasping for breath on thy death bed, or didst see the Lord Iesus coming in the clouds, do that very same thing every day; lift up thine heart, and labour to bee assured of thine own salvation, and whatsoever thou dost do it with such zeal and fervency, with such fear, with such sincerity of inward affection, as if forthwith thou wert to yield up the Ghost, and presume not thou on length of daies, do not thou indent and make a covenant with death, as the Prophet saith of the wicked, Isai. 28.15. putting death far from thee, and so grow to a deadness and senseless security in sin, Matth. 24.39. Our saviour makes deadness of heart one sign of the last iudgement, and doubtless it is a sign of particular iudgement, imminent and hanging over thine head, when thou art careless, and dost put that far from thee, which may suddenly come vpon thee, Gen. 19.14. Wee red that when Lots friends fleered and laughed at Lot, and thought with themselves Lot told them but some idle dream of his own head, then was iudgement hard at hand, and the Scripture doth much run on this point that the day of the Lord shall come even as a the●f● in the night, 1. Thes. 5.2.3. Therefore take thou heed o● this deadness of heart, put not that far from thee which may shortly fall vpon thee, remember that the Lords coming, either to general or particular iudgement is to thee uncertain, thou knowest not when it shall bee: live then in continual expectation of it; wait thou and bee every day ready for the appearing of the Lord Iesus. In the next place wee are to observe that which the Apostle here adds by way of description of Christ, he saith not simply when Christ shall appear, but when Christ our life shall appear: hence we are given to understand thus much: That Christ is the life of all true believers, even of all that look for his appearance to their comfort, Christ is the life of all that look for his appearance to their c●mfort. he is the author, and matter, of their spiritual life. Now for the right conceiving of this point, and the further settling of it in our vnderstanding● 〈◇〉 are to consider, how Christ is the author, and matter, of the spiritual life of true believers; and to this purpose know that Christ is the author of spiriuall life, as the roote of it, having it himself, and conveying it to all that beleeue in him; hence is he said to be the true vine, and they the branches, John 15.1. again, he is not onely the author of spiritual life, as is God the Father, and the holy Ghost, but he is the matter of it, and in him it consisteth, because he only is the propitiation for sin, 1. John 2.2. He only is the expiatory sacrifice for sin the cause of death, and in him is perfect righteousness to life eternal, even to the justification of life as the Apostle speaks, Rom. 5.18. Now if it be asked how this spiritual life is convyed from Christ to them that beleeue. I answer, by virtue of that true and near union that is between Christ and his members, they being truly united to him by the bond of his Spirit, and by faith, even flesh of his flesh, and bone of his bone,( for so must wee be one with Christ) we must as himself saith, John 6.53. Eat his flesh, and drink his blood, before we can haue life abiding in us; true believers being thus truly united to Christ, Christ by his Spirit doth communicate first himself to them, and then both the merit of his death for remission of their sins, and of his active obedience for their right to life and salvation, and withall the power of his Spirit to quicken them to the life of grace in this world, and to raise up their bodies to the life of glory in the day of iudgement. Thus then are we to conceive this point, true believers being truly and nearly united to Christ, by the bond of his spirit, and by faith, Christ lives in them as a root in the branches, and by his Spirit doth communicate to them, both himself and all his merits, for remission of their sins; and perfect justification, and also the power of his spirit to quicken them to the life of grace here, and to raise up their dead bodies to life everlasting, happiness, and glory in the life to come. And this Saint John teacheth plainly, 1 John 5.11.12. God( saith he) hath given to us eternal life& this life is in his son: he that hath the son hath life, and he that hath not the son of God hath not life: Where he sheweth plainly that in Christ is life eternal, and as many as are one with him, haue Christ himself, and having him they haue that life that is in him, Christ is the author, and matter of their spiritual life. Let this be thought on to this purpose; Is it so that Christ is the life of all true believers, even of all that look for his coming, and appearance to their comfort? They deceive themselves who look that Christ shall appear to their comforts and yet find h●m not their life. then think on it and deceive not thyself, if thou find not Christ thy life, never look that he shall appear to thy comfort, the Apostle saith not, when Christ shall appear then shall wee also appear with him in glory, but when Christ our life shall appear, &c. and wee are to consider it, and hence to take knowledge of it, that they speak foolishly, who say, if I be appointed to life and salvation, I shall come to it howsoever I live, that is a mere delusion of Satan; as God hath appointed the end, so hath he appointed the means and way to come to that end, Christ himself fled from Herod Math. 2.14. and yet was he appointed of God to live his time, which neither Herod nor any other could prevent, therefore they reason foolishly that so speak, and know it for a truth that Christ must be thy life, Christ must be the matter of thy spiritual life, and must live in thee, Gal. 2.20. or else never look thou for life and glory by him. Happily some will say, how shall I know that Christ lives in me. Thou shalt know it by the working of his spirit in thee, where the spirit of Christ is, he works a purpose, and an inclination of heart to obey God in all his commandements, even a delight in the Law of God, Rom. 7.22. and a mind and disposition like to Christ Phil. 2.5. cheerfully to do the will of God, and as willingly to seek Gods glory, and the good of our brethren, as to eat when wee are hungry, and to drink when wee are thirsty, and he works a love to Christ for himself, and of the members of Christ, even because they are his members: 1. John. 3.14. We know that we are translated from death unto life, because we love the brethren. If these things be in thee in some measure, then indeed Christ is thy life, and shall one day appear to thy comfort; yea, Christ being thy life, that life can never bee abolished, Christ died once, and now lives forever. Therefore having Christ thy life take this for thy comfort, thou canst not but live eternally: but on the contrary, if the things before spoken of be wanting in thee, then certainly thou must look for no comfort by Christ at his coming, thou art in death, and shalt abide in death, and die eternally, and be damned in hell. One thing more is offered unto us from these words, in that the Apostle saith, ( When Christ which is our life shall appear:) We are taught. That Christ in time shall certainly appear to judge the world in power and great glory, Doctr. 3. Christ shall in time certainly appear to judge the world in power& great glory. he shall appear both God and ●an of infinite glory, attended with his mighty Angels, 2 Thes. 1.7. His glory shall bee such that the powers of heaven shall be shaken, Math. 24.29. Yea, the heauens shall pass pass away with a noise, and the elements shall melt with heat, &c. 2 Peter 3.10 Seeing therefore such shall be the glorious appearance of Christ at his coming to iudgement, what manner of persons ought we to be in holy conversation and godliness. This use the Apostle Peter makes of it, 2 Pet. 3.11. Wee live now in those daies the Apostle speaks of in that Chapter Verse 3.4. Wherein wicked men walk after their own lusts, We are to stand in continual awe of Christ his glorious coming to iudgement. and say, where is the promise of his coming &c. and make even a mock at the day of iudgement, and fear not the glorious appearance of Christ, and herein they are worse then the devill, who trembles at the remembrance of that day: well one day they shall tremble and quake, and bee overwhelmed with horror, and when Christ shall appear in glory not bee able to endure the fire of his wrath, let as many as love the Lord Iesus shake off security, and stand in continual awe of his glorious coming, let our hearts be now smitten with a reverent fear of it, and let us prepare to meet the Lord at his coming, that wee may bee able to stand before him with ioy, and there lift up our head because our redemption shall be at hand. Come we now to the description of the state of true believers in respect of that happiness and glory which they shall haue at the appearance of Christ in these words ( then shall ye also appear with him in glory) where the Apostle doth show that true believers shall then bee possessed of that glory, and shall appear with Christ most glorious, ( then) this word hath relation to the words immediately going before ( ye) that is, Interpretation. ye believers who haue Christ your life, and we are to understand that word as spoken of the persons of true believers, not of their souls alone separate from their bodies, nor of their bodies alone, then shall ye in your bodies and souls ( appear) that is, be manifestly seen of men and Angels ( with him) namely with Christ ( in glory) that is, most glorious invested with eternal and unspeakable glory, thus then conceive wee these word, as if the Apostle had said. Then at the appearance of Christ, shall ye bee manifestly seen with Christ, invested in your bodies and souls with eternal and unspeakable glory. Now first in that the Apostle saith, that at the appearance of Christ, true believers shall appear with him in glory, we may easily conclude. Doct. 4. The happiness and glory of true believers shall one day appear and and be seen of men and Angels. That the happiness and glory of true believers shall not always bee hide, but it shall one day appear even to the whole world, yea both men and Angels shall one day, namely, at the day of iudgement, see the happiness and glory of true believers, and be eye-witnesses of the same, for why? the Lord Iesus at that day shall show himself to the sight of men and Angels, in endless majesty and glory in his own person, and he shall at that day come to bee glorified in his Saints, and to bee made marvelous in all them that beleeue, so speaks the Apostle in plain terms, 2. Thess. 1.10. at his coming he shall not onely bee infinitely glorious in his own person, but he shall also be glorified in his Saints, he glorifying them, and they appearing with him in glory, therein they shall show forth his grace, his power and his goodness, and that to the astonishment& admiration of all that shall look vpon them, even to the amazement of men and Angels, Rom. 8.19. the Apostle in saying, that the creature, that is, the whole frame of the world, waiteth when the sons of God shall be revealed: teacheth also this point, that there shall be a time of revelation, there shall come a day, when the glory of Gods children shall be revealed to all the world, the reason of this is plain, namely this. Because there must be a time, when even the most wicked shall justify the goodness and mercy of God, in his dealing towards his children, and be convinced of folly in themselves, now that is not in this world here they look on the troubles of Gods children, but see not their comforts, they, behold their present condition in affliction, but discern not their happiness, and so account their life folly and madness, therefore there must be a time when the happiness and glory of Gods children shall be openly revealed, and set before the eyes of all the world, that even the most wicked may look on it, and( will they nill they) justify the goodness of God towards his children, and be convinced of folly in themselves, Comfort to true believers that their beauty and glory shall one day bee made manifest to the view of the whole world. and bee forced to confess and say, Oh we fools, thought their life folly and madness, but now we see they are dear in the sight of the Lord, and haue their portion among his Saints. Now then let this bee laid up in the hearts of all true believers, as a ground of great comfort to them, let them consider, that howsoever their beauty and glory is in this world obscured and overshadowed, and it is not seen of the world, it lies hide from the world, either under affliction, or under that excellent grace of humility, which the world accounts baseness they walking humbly before the Lord, that humility of theirs is as a cloud to hid away their glory from the eye of the world, yet let them be patient for a time, and let them consider that it shall not always be hide, but the time shall come, when it shall evidently appear, and bee open to the view of the whole world, yea, the time shall come that men and Angels shall see it with admiration, yea which is most sweet and comfortable to bee thought on, even they that here haue turned their glory into shane, as david saith: Psal. 4.2. that is, haue reproached them for their holy and religious carriage, and cast that in their teeth as a reproach, and loaded them with odious and fowle names even in respect of that, the day shall come when they shall see that which now they account their shane crwoned with glory, and shall be forced to change their note and sing, a new song, yea, confessing their own folly shall cry out, and say, we fools thought their life base and full of dishonour, and now behold their unspeakable brightness and glory, let this be remembered as a matter of sweet comfort to all Gods children, yea, let this encourage them even to be more vile, as david said, 2. Sam. 6.22. when Mich●l mocked him for dancing before the ark, I will yet be more vile then thus, so let all Gods children be more vile, that is, more low in their own eyes, and walk more humby before the Lord, and so bee more base( as the world esteems of them) and the time shall come, when they shall be had in honour of those that now contemn them, yea, those that now despise them( if they repent not of that sin) at the coming of the Lord Iesus, shall see them in glory, and shall be forced to aclowledge their glory to their own everlasting shane and confusion. Wee are in the next place to observe, that the Apostle saith not, then shall your souls, or then shall your bodies appear with him in glory, but then shall ye, even ye, in your bodies and souls appear with Christ in glory, hence we are taught: That there shall not be a perfect consummation of the glory of true believers before the day of iudgement, true believers shall not haue full accomplishment of glory, before the second coming of Christ, The glory of true believers shall not haue full accomplishment till the second coming of Christ. then shall they in their bodies and souls appear with Christ in glory, though the Saints of God now in heaven be blessed, Reu. 14.13. yet they look for the perfection of their glory, when their bodies shall be glorified together, with their souls at the general iudgement: much is given to true believers when they are dissolved, and go to Christ, but most of all shall bee given them when they shall bee restored, and Christ come to them as Saint John saith, 1.3.2. when he shall appear they shall be like him: not onely in their souls, but in their bodies also, the text is plain, Phil. 3.21. he shall change our vile body, that it may be fashioned like unto his glorious body: and then their bodies and souls joined together, and glorified together must needs even in reason make a full weight and measure of glory: Reu. 6. ●0. wee red that the fowls under the altar: cry how long Lord: as indeed expecting, and earnestly desiring the last iudgement, when Christ shall glorify himself in executing vengeance on the enemies of his Church, and give all his members glory, both in their bodies and souls, and therfore the Saints in heaven are in expectation of greater glory. If any object against this, the example of Enoch and Eliah, that they in their bodies are already in heaven, and therefore haue a perfect consummation of their glory, and look not for any greater measure of glory. I answer, it may be doubted whether their bodies be now in heaven or no, some make question of it, and hold that their bodies are not now in heaven, but either that the Lord who took them away hath laid them up in such means as are hide from us, as he hide the body of Moses that the divell looking for it could not find it, but to leave that to be discussed by better iudgement, admit it to be true, that Enoch and Elias are now glorified in heaven in their bodies, yet we must know that these examples are extraordinary, the Lord took them up into heaven, that they might bee types and figures of Christ his ascention, and to nourish hope of life eternal in the Church, both before the Law, and under the Lawe, and therefore they make not against this, that the Saints in heaven, are yet in hope and expectation of full fruition of the promised glory, and this meets with the opinion of the Papists, who are not content to say that the Saints in heaven are blessed, but they give them a full possession of blessedness, Confutation of the opinion of the Papists touching the blessedness of the Saints in heaven. yea, they affirm that they are as highly exalted in heaven as the angels, grounding on that saying of Christ, Mat. 22.30. whereas indeed if wee look vpon that place, and consider it well, wee shall find it rather makes against them, for it is said, That the Saints shall bee as the Angels of God in heaven, but when; in the resurrection, at the general resurrection, and not before; and again it is not said, that after the resurrection they shall be in every respect like to the Angels, for then they shall bee without bodies as the Angels bee, but they shall be as the Angels, in that then they haue no need nor use of marriage, that is the meaning of our saviour in that place, and so it makes nothing for the purpose of our aduersaries, to prove that the Saints now in heaven are as highly exalted in honour as the Angels, and we are not to suffer ourselves by this to be driven from the truth, that the Saints in heaven though they be blessed, yet haue not obtained perfect consummation of glory, but do expect it to be given at the day of iudgement, yea, the first member of Christ that died many hundred yeeres ago, shall receive fullness of glory in body and soul, till the last member be ready. And vpon this ground wee may lawfully pray that the Lord Iesus would hasten his coming to Iudgement, We may lawfully pray that the second coming of Christ may be hastened. and make perfect the glory of his Saints in heaven, and earth; mistake not my meaning, I say not, that wee may pray for the dead, but we may pray that the Lord would make an end of the daies of sin, that he would hasten the coming of Christ, that he would give us deliverance from all the miseries of this life: Rom. 8.23. and in his good time( his kingdom of grace being finished) give fullness of glory to all his Saints both in their bodies and souls. observe wee further that the Apostle saith not,( then shall ye appear in glory) ( but then shall ye appear with him( namely) with Christ in glory) Hereby we are given to understand thus much. That as Christ, and his members cannot bee divided one from another; so Christ his glory, Christ his glory& the glory of his members go together. and the glory of his members cannot be disjoined, nor put asunder when Christ shall appear in his glory, then shall also all true believers bee seen with him shining in unspeakable glory, with the full manifestation of the glory of Christ, shall go a full manifestation of the glory of all his members. The reason of this is given in the place aforesaid, 2 thessaly. 1.10. Because the glorification of the Saints, even of all true believers pertains to the glory of Christ, and the one cannot be without the other. Now then, what an excellent comfort is this to as many as find themselves to haue part in Christ, Comfort to al that haue part in Christ they shall certainly appear most glorious at the day of iudgement. no sooner shall Christ appear in his but they also shall appear with him most glorious, and indeed it cannot be otherwise, it is his will it should bee so, John 17.24. that all his members should be with him where he is, and bee partakers of his glory: can the head Christ Iesus reign in endless glory, and his members be covered with shane and dishonour? It is not possible, remember it to thy comfort, if thou bee a member of Christ, his glory, and thy glory cannot bee sundered, and know thou that it is as possible that Christ should not be glorious, as that thou shouldst not appear in glory at the day of Iudgement. Now if any ask me what this glory shall be? I must answer him, if I had the tongue of men& Angels, I am not able to express it, the Apostle is fain to express it in general terms, 2 Cor. 4.17. A most excellent, and an eternal weight of glory. Yet certainly it shall not be equal to the glory of Christ, but like it, the text is plain: 1. John 3.2. When he shal appear we shal be like him. Phil. 3.21. Who shall change our vile body, that it may bee like unto his most glorious body. The bodies of true believers shal shine in glory, like the glorious body of Christ, and they shall bee glorious in their measure according to his image, who is the God of glory, they shall then be decked and trimmed, as a Bride suitable, and fit for a most pure and glorious bridegroom, revel. 19.8. even in the bright shining robe of righteousness, and in most pure and perfect holinesse. Oh then, how ought this to affect our harts with a longing desire after the coming of the Lord Iesus, Wee are earnestly to long for Christ his coming to iudgement. that even now we might see him coming in the clouds; do wee hear that no sooner Christ shal appear, but we believing in Christ shall appear in glory like to him, and do wee beleeue this?( If we beleeue it not, why come we to hear it) do we then beleeue this to be true, and shall wee not long to see the truth of it? Indeed if that great glory spoken of were uncertain, or certain glory but small, it might be but small inducement to long after it; but seeing it is as sure that we shall haue glory as Christ himself the God of glory, and that an unspeakable weight of glory, shall not this quicken and stir up our spirits? Shall not this move us to long for the time when it shall bee revealed? Surely if wee look for our part of that eternal weight of glory, wee cannot but as fervently desire after it, and cry out with the Church, revel. 22.20. Come quickly Lord Iesus. And if thou hast not this longing in thee, Note. thine heart is not right in thee, and if thy desire bee feeble, and weak, seek to bee quickened, labour thou to haue a lively hope to bee partaker of that glory that shall bee revealed, and then thine heart shall be filled with abundance of comfort, and thou shalt earnestly long for the appearance of the Lord Iesus. VER. 5. mortify therefore your members which are on the earth, fornication ●ncleanenesse, the ininordinate affection, evil concupiscence, and covetousness which is idolatry. Our Apostle having finished his exhortation, to seek and affect things above, and urged that on the Colossians, in the four first verses, in this fift verse he comes to his exhortation to Christian duties of the moral Law; and first he exhorts to duties required in the commandements of the second Table, from this verse to the end of the 15. and this exhortation stands on two parts. The first is to the mortification, and pulling away of such vices and sins as are forbidden in the second Table, from this verse to the 12. And the second part is, to the putting on, and taking to themselves such virtues as there are required, from verse 12. to the 16. Now the Apostles exhortation to the mortification of sin, is again two fold. The first is to the mortification of such sins as were near, and dear to themselves, and did properly belong to their own pleasures and profits, and that is laid down, and urged by certain reasons in the 5.6.7. verses. The second is to the putting away of such sins as did tend to the hurt of others, which likewise is propounded, and pressed by the Apostle in the 8.9.10. and 11. verses. To come then to this Verse, where the Apostle begins his exhortation to the mortification of such sins as were dear to the Colossians, that this verse hath reference, and respect to precedent matter, it is clear by the note of inference ( therefore) mortify therefore. Now this inference is on this manner, the Apostle verse 4. laid before the Colossians, that at the appearance of Christ to iudgement, they believing in Christ should certainly appear with him in glory. hereupon even on this promise of glory, he doth infer this exhortation. mortify therefore your members, &c. As if he had said you haue the promise of glory, and you certainly look to be glorified with Christ at his appearance, therefore you ought to labour, that( if it bee possible) you may bee found of him without spot of sin, and to that end, you are to mortify the body of sin, and all the members of it; that is the dependence of this verse with that which goeth before. In this verse considered by itself, wee haue laid before vs. First, a general exhortation to mortify sin, which sin is here set down by a comparison under the name of a body, and the members of a body. And it is further amplified by the quality of those members, that they are terrene and earthly members. ( mortify therefore your members which are on the earth.) Then secondly, wee haue in this verse, a particular enumeration of those members, and especially of those members of sin, that were rise among the Colossians, when the Apostle writ this Epistle, therefore he saith, mortify your members, &c. And then comes to reckon them up; five in number. ( Namely)— Fornication. Uncleanenesse. Inordinate affection evil Concupiscence. and covetousness. To which he adds by way of disswation, and to set out the ouglinesse of that sin, that it is Idolatry. Come we to the words as they are laid down by the Apostle, and first of the general exhortation, mortify therefore your members which are on the earth. The word ( mortify) is Metaphoricall, Interpretation. it is borrowed from chirurgeons who when they must of necessity cut off some part of a mans body( as in some diseases they must, then they use to lay plasters to that part that is ill infected, and to bee cut off, to mortify it, that is, to make it dead without sense and feeling, that it may be cut off with as little pain to the party as may be, from this manner of dealing is the word here borrowed and taken, and the meaning of the Apostle in saying, ( mortify) is this, do as chirurgeons do in some cases, use all good means to benumb, to take away life from our earthly members to kill them, and to make them no more able to stir then members mortified; yea, no more then a dead karcasse, for so doth the original word signify. ( Your members) that is, your sinful motions, lusts, and affections, for the corruption of nature is compared to a body, Chap. 2.11. and the motions, lusts, and affections, that arise from them, are as members of that monstrous body, and therefore are called members by the Apostle; and again, they are said to be as members, because being not mortified they haue force in all the members of the body to bring forth sin, as the Apostle saith, Rom. 7.5. The motions of sin haue force in our members to bring forth fruit unto death. Yea, those motions and lusts that issue out from natural corruption, being not mortified, they run through the whole body, and soul, and do fill all the powers of the soul, and al the parts of the body with sin, and therefore they are called members ( which are one the earth) that is earthly, which tend onely to-earthly pleasures, and shall never be admitted into the kingdom of heaven as it is, revel. 21.27. Thus then, understand we this exhortation, as if the Apostle had said, do you as chirurgeons use to do, when they are of necessity to cut off some member of a mans body, use you all good means to benumb, yea, to kill, and to make dead your sinful motions, lusts, and affections, which are as members of that body of natural corruption that is in you, and being not mortified haue force in all the powers of our souls, and in all the members of our bodies to bring forth sin, and tend onely to earthly pleasures and profits, and shall never be admitted into the kingdom of heaven. Now here, first observe we the inference, and dependence of this verse on the former, our Apostle having laid down the certain hope of glory with Christ, that no sooner shall Christ appear, but all that beleeue in him shall appear with him in glory; we are to mark that he presently subioines to this, the duty of mortification, and saith, ( mortify therefore your members, &c.) Hence we may take up this point of doctrine. That hope of glory and mortification of sin, must ever go together, Hope of glory and mortification of sin must ever go together. the one of these must ever follow vpon the other, they must be undivided companions, as many as haue a certain hope of glory in heaven, they must labour to quell, and kill the motions of sins in themselves. For why? that conclusion of special faith, The premises on which the conclusion of special faith is inferred. I shall bee saved, I certainly hope, and look for glory in heaven, is ever inferred on two other propositions. One is in the Scripture, and that is general,( namely) this? he that repents, and forsakes his sins, and believes, and obeies the gospel vnfainedly, shall bee saved. The other is the perpetual, and constant testimony of conscience in such as are called( namely) this, I repent, and forsake my sins, and I beleeue, and obey the gospel vnfainedly, on these two is ever that conclusion brought in. Therefore I shall bee saved, I do assuredly look for glory in heaven; therefore( doubtless) mortification of sin, and hope of glory in heaven, must ever go together, they are not to be sundered. And let every one hereby examine himself, and consider that this which I deliver is a duty. It is a vain deceiving hope of glory in heaven that is severed from mortification of sin. Saint John 1. epist. 3.3. delivers positiuelie, and doth affirm it as a general truth that every man that hath his hope in him purgeth himself. He saith in the verse before, wee know that when he shall appear wee shall bee like him, and then he brings in this general proposition, every man that hath this hope in him, purgeth himself, even as he is pure. That is, labours to purge out all corruption of sin, that he may be in some measure pure as Christ is pure. Let no man then flatter, and deceive himself, with a vain hope of heavenly glory, for indeed it is but a vain and deceiving hope that is severed from mortification of sin, if thou undertake for the safety of thy soul, and say, thou hopest to bee saved, and yet allow thyself in the pursuit of sinful pleasures and profits, even serving thine own lust with delight, thou deceivest thyself, thou hast no true hope of a better life after this life is ended; yea, I make no question of it, but I may justly appeal to thine own conscience in this case, even that will tell thee, that thou wallowing in sin, and pleasing thyself in a course of sin, thou hast no certain hope of comfort at the appearance of the Lord Iesus: thou that art a profane person, an epicure, a drunkard, and an unclean person, or the like, and hast no care to mortify sin; doubtless thine own heart can tell thee, that thou art so far from taking comfort in remembrance of Christ his coming to iudgement, and wishing for his appearance, that thou art afraid of it, thou tremblest to think of it, thou thinkest if Christ should now come to iudgement, he should come to trouble thee before the time, as the devils speak, Math. 28.29. What haue we to do with thee, art thou come to torment us before the time. I appeal to thine own heart, whether this be not the very thought of thine heart? with out question it is so in many; well let us remember it, that hope of glory in heaven, and mortification of sin ever go together, and he that hath that hope in him purgeth himself, and so far as we haue prevailed in the mortification of sin, so far we may be assured of a better life, and how far we haue therein prevailed, may bee easily known, because nothing is therein done without great resistance of our corrupt and sinful nature. Let us then hereby examine ourselves touching our hope of glory in heaven. The next thing offered unto us in this exhortation is, the duty itself here required by the Apostle( namely) mortification of sin, True believers must labour by all good means to mortify sin in themselves. that true believers labour by all good means to mortify sin, to benumb, and to make sin dead in themselves. Now for the better conceiving of this duty, I will first show, 1 What mortification is. 2 Secondly, the means wee are to use for the mortifying of sin. 3 And th●rdly, the continuance of that duty. First therefore, know that mortification is a work of grace, What mortification of sin is. whereby we do not onely curb, and restrain the power and strength of our natural corruption, and all the motions of it, but we abate, and weaken the strength of them, and by little and little do kill and abolish the same. I say, a work of grace, because it is not possible that nature should ever go about to mortify sin; nature doth neither see, nor feel corruption, but onely grace: again, I say, Note. whereby we do not onely restrain the power of our natural corruption, and all the motions of it, for restraint of sin, may be in some part in civil honest men, endowed onely with civil honesty, but wee abate the strength of sin, and by little and little, do kill and abolish it; and thus is mortification set forth to us in many places of the Scripture, it is called a mortifying of the old man, Rom. 6.6. a crucifying of the flesh with the lusts and affections thereof. Gal. 5.24. If any ask how we shal know when the strength of natural corruption is more then restrained, even weakened and abated in vs. I answer, when it is not onely kept from breaking out into actull sin, but the lusts that issue out of it are a burden to us, we hate and detest them, and grown under the burden of them, desiring to be delivered from them as the Apostle cried out, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death. Now the means whereby we may come thus to mortify sin in us are these. Means that are to be used to mortify sin. The first is, faith applying to ourselves Christ crucified, faith whereby we beleeue that Christ was crucified for us, and we crucified with Christ, Gal. 2.19. where this faith is, there is the power of Christ his death, even that power that sustained Christ on the cross, to bear the guilt and punishment of our sins, and that power is also effectual to abolish the corruption of sin in all his members, and it is indeed the power of his spirit, Rom. 8.13. The second means is a serious application of the word of God, and especially of the commandments, and threatenings of God to our several lusts and affections, hence is the word called the sword of the Spirit, Ephes. 6.17. The third means is a careful avoiding of all occasions and means, that may stirrevp our corruptions, and the sinful motions and lusts of our hearts. job saith, job 31.1. He made a covenant with his eyes, &c. Now lastly, The continuance of mortification of sin. we must know that this duty doth lie on us till death, because the corruption of nature shall not bee utterly vanquished, and abolished in any till death. Thus then conceive we this duty, we are by faith applying to ourselves Christ crucified, and by serious application of the commandements and threatenings of God to our several lusts and affections, and by careful avoidance of all occasions and means that may stirrevp our corruption, and the sinful motions and lusts of our hearts, to labour not only to bridle our natural corruption and weakness, but to abate it, and this must be a continued action, we are to do it so long as breath is in our bodies. Now this being so for the use of it: First it may unmask and discover many in the world, who think highly of themselves to be unmortified persons, Many in the world discovered to be unmortified persons. are there not many who shrowd themselves under the covert of harmless honesty? they deal truly, they do no body harm, they abstain from all outrageous behaviour( which I speak not against) but yet if they look into themselves, they shall find they cherish in their hearts naughty affections and damnable lusts of anger or pride, self-love, self-conceit, covetousness, or the like, and these they never labour to suppress and extinguish, no they nourish these with liking, and think themselves in very good case, in respect of their civil behaviour; well let such persons know that they are unmortified, yea, take this with thee whosoever thou art, that dost bless thyself in thy civil behaviour, and think on it, thy civil carriage without mortification of thy sinful lusts and affections is no better in Gods sight then a glittering abomination, the like civil life was found in the very Heathen, and it may be in one that never shall be saved, therefore think on it. And for further use of this, let us all be stirred up to the practise of mortification, We are to practise the duty of mortification. let us labour not only to bridle our corruption, that it break nor out, but to kill and to crucify it, let us never rest till we find the first motions of it, a burden to us, and that wee groan under that burden desiring to be delivered, yea, let such as haue made some good proceeding in this duty still go on, and more and more mortify the flesh with the lusts and affections of it, for even the best haue hidden and unknown corruptions in them, as david said, Psal. 19.12. and they must bee found out and mortified, and because we fail in this duty, the Lord himself sometimes takes the work in hand, Note and he will crucify our corruption by his chastisements, yea( if we observe it) we shall find, that the Lord sometimes will cross us even in good courses for our secret corruption not mortified, as he overthrew the men of Israel, twice going to battle in a just cause, and by the mouth of the Lord himself: Iudges 20. for their secret sin, because they were not so humbled as they ought to haue been, thus will the Lord deal with all that belong to him, let us therefore, even as many as haue begun to mortify sin, still go on in that duty, labour we to find out our lusts, yea the hidden corruption of our hearts, and by a true application of Christ crucified to thine own heart, by laying to it the commandements and threatenings of the word, and by careful avoidance of all occasions, and means that may stirrevp thy corruption, labour to kill and crucify sin, and to this purpose remember the words of the Apostle, Rom. 8.13. If ye live after the flesh ye shall die, but if ye mortify the deeds of the body by the spirit, ye shall live: if wee please ourselves in any corruption of the flesh, be it but an inward lust, and live in it with pleasure, we shall die, but if we mortify it, then we shall live, mortification of sin, is an infallible sign that we haue the spirit of life, and that we live the life of grace in this world, and shall live the life of glory hereafter. We are further to observe how the Apostle here sets out the object of mortification( namely) sin, and the sinful motions of the heart, he saith not in plain terms, mortify your sinful motions, lusts and affections, but ( mortify your members) he calls their sinful motions, lusts and affections, their members, because indeed they are not only as members of that fowle body of our natural corruption, but because being not mortified, they haue force to bring forth sin in all the members of our bodies,& are to us as our members. Hence we may raise two conclusions. The first is this, that sinful motions, lusts and affections not mortified, cleave as near to us as the members of our bodies, sinful lusts motions and affections not mortified, are as dear unto us as the members of our bodies. and are as dear and near to us as any of our members: hence it is that our saviour bids us, Matth. 5.29. pluck out your right eye &c. not meaning that wee should do violence to our own bodies, but that we should cut off, and cast from us the dearest things we haue, if they cause us to offend, and it may bee also understood of that corruption and concupiscence that hath force in the eye and hand, which is therefore called by the name of the eye and hand, because it is as dear and tender unto us, as our eye or hand, job. 20.12 13. Zophar sets out this notably, he saith, that wickedness is sweet in the mouth of the wicked, he hides it under his tongue, he favours it, and will not forsake it, but keeps it close in his mouth. The reason of this is plain( namely) this original sin and corruption hath taken hold of, and corrupted our very nature, and the powers and faculties of our souls, so as we may truly say, that the nature, and the powers, and faculties of the soul of man are corrupted, nature and the powers of nature, and corruption cannot be severed, and therefore it is, that the motions, lusts and affections that come from thence being not mortified, are as near and dear unto us as the very powers of our souls, or the parts and members of our bodies. First therefore this may teach us how wee may come to know when our corrupt lusts and desires are mortified, How we may know when our corrupt lusts and desires are mortified. ( namely) when they are not dear to us, wee make not much of them, and they are not to us as the members of our bodies, but as burdens, though they be in us, and arise in our hearts, yet wee like them not, but even hate and loathe them, for indeed they may be in us, yea, they may at some time bee violent in us, Note. and ouercarrie us to sin, and yet be in a measure mortified, it was Peters case, Gal. 2.12. he was overcarried with his fear to withdraw himself from the gentiles, yet was Peter a man regenerate and mortified, and that sin of his was a sin of infirmity, for that indeed is a sin of infirmity, What a sin of infirmity is. when a man regenerate carrying in his heart a purpose not to sin, is notwithstanding overcarried by some great temptation, or violence of affection to sin; every wicked and profane man will say, he sins of infirmity, as the filthy fornicator, the beastly drunkard, the common swearer, and the like, but it is not so, these persons sin with all their hearts, and their sin comes not from lust and affection, onely at sometime violent, but ever ruling and reigning in them, and so they sin of purpose, not of infirmity( but that by the way) let it be remembered, that the lusts and motions of sin that are in us, and do sometimes ouercarry us to sin, are for all that in a measure mortified, when they are not dear unto us, but wee hate and detest them, and are weary of them, and strive against them, and this I speak for the comfort of such as labour and groan vnde the burden of their own corruptions, yea, and sometimes are driven in respect of them, to make question of their state, whether they be the children of God or no, as sometimes this is their complaint, I desire in my heart to obey God, and to keep faith and a good conscience in all things, but I find that my nature is so wicked, and so rebellious, that I sometimes doubt I am not the child of God; well examine thyself by this, dost thou( finding thy rebellion) hate thy lust? dost thou every day( humbling thyself before God) strive against it, and being overcarried by it to some sin, dost thou recover thyself by new repentance? if thou canst with good conscience say, thou dost this thou needst not to fear it, thou art a child of God, for mark what the Apostle saith, Galat. 5.16. walk in the spirit, and ye shall not fulfil the lusts of the flesh, it is there made a privilege of Gods child not to bee altogether void of the lusts of the flesh, but not to fulfil them, that is, not to accomplish them with love, with pleasure,& with full consent of will, if thou hate and detest the lusts that are in thee, if thou resist them and strive against them, if( being sometime overcarried by them) thou recover thyself by new, and speedy repentance, certainly( remember it to thy comfort) they shall never be laid to thy charge, to thy condemnation. again is it so that our sinful motions, lusts, and affections, not mortified, are as dear unto us, as the members of our own bodies, then let no man fancy to himself that he may at his own time and pleasure mortify, and kill any known corruption of his own heart, It is a mere fancy that a man may when he will mortify the known corruption of his own heart. it is a conceit running in the mindes of many, helped forward by strong delusion of Satan, that they may subdue, and overcome their known sins and corruptions when they will, and they may at their pleasure overcome their pride, their lust, their covetousness, and the like. Alas they are deceived, they shall find it will be as hard to do, as if they were to lay violent hands on their own bodies, and to cut off a leg, or an arm, therefore let not any of our hearts be possessed with such deceiving thoughts, Ierem. 23.23. Can the blacke-Moore change his skin, or the Leopard his spots, then may they also do good, that are accustomend to do evil, the Prophet there shows how hard a thing it is to break of but a custom of sin, even as hard as to make a black Moore white, a thing in nature impossible, now if custom which is but a second nature be so hard to be broken of, what may wee deem nature itself to be, how hard a thing is it to abolish that corruption that is bread, and born with us, and is as dear unto us as any member of our bodies. Let no man then imagine that he can at his own pleasure shake from him his old sweet familiar sin, and offer violence to his own nature, and so pleasing himself in that fond and windy conceit, neglect the timely, and careful using of the means of mortification. Let us so sone as ever we spy any corruption, any sinful lust, or motion in our hearts, use the means to kill the same, let us not suffer it there to harbour, and rest, in hope hereafter to deal with it, and overcome it, we shall find work enough at the first, and the longer we suffer it, the stronger and the more heard it will be to overmaster. Yea, let us know, it is even a iudgement of God vpon us, if we suffer any known corruption in our hearts, Note. and use not the means to mortify it; for as there is no greater sign of Gods wrath, then when he suffers men to go on, and thrive in sin; so certainly it is his iudgement vpon us, when wee suffer a known sin in ourselves, and use not the means to mortify, and to overcome it. Let us therefore bee stirred up to a timely and careful using of the means of mortification, so soon as ever we find any sin in ourselves. The second conclusion may be thus gathered. In that the Apostle saith, ( mortify your members. &c,) Meaning the sinful motions, lusts, and affections that are as the members of that monstrous body of sin, and haue force in our members; hence wee may easily conclude thus much. That it is the inward lust, and corruption of the heart, that doth infect all the members of the body with sin, It is the inward lust and corruption of the heart that infecteth all the members of the body with sin. it is that which doth fill the eye with pride, and with adluterie; so as the very look of the eye is defiled, and the eye is full of Adultery: 2. Pet. 2.14. It is that which defileth the hand, and makes it lift up to shed blood, and by it the foot is defiled, and hasteneth to mischief, by it the tongue is set on fire to blaspheme, to rail, to lye, and howsoever the Apostle saith, Iam. 3.6. That the wicked tongue is set on fire of Hell, meaning by the devill, yet it makes not against this I now deliver; because the devill could not use the tongue of man, or any member of his body, as an instrument of sin, Note. were it not for the corruption that is within man himself; the devill stirs up that, and sends that abroad into all the parts and members of the body. Math. 15.18. Our saviour teacheth plainly, that all defilement of man comes from within, even from the heart, from the lust and corruption of the heart, that is the thing that doth defile the whole man. Now this being so, that from the lust and corruption of the heart, comes the infection and defilement of all the parts and members of the body with sin: it behooves every one of us to follow the counsel of Salomon, Prou. 4.2.3. To keep our hearts with all diligence: We are chiefly to purge our hearts,& keep them with all diligence. and in the first place, to look to the purging of our hearts from sinful motions, lusts, and affections: wouldest thou mortify the lust, or pride that is in thine eye, thou must then labour to mortify the lust that is in thy heart, which doth fill thine eye with lust, it is preposterous and in vain to go about to mortify the sin of thine hand, thy feet, &c. so long as thine her at is full of unmortified motions and lusts, to instance in one particular, it is to no purpose in respect of true mortification, to keep back thine hand from doing wrong to others, either by violence or fraud, if thou haue within thee the heart of Ahab, even a secret liking of the goods of thy neighbour, tickling, and delighting thine heart, and causing thee to wish, Oh would such a house, or such a field were mine, for that rate of covetousness will at one time or other sand forth bitter fruits; look therefore in the first place, to the mortification of the lust, and corruption of thine heart, if thou labour to mortify the members of thy body, and not the members of that body of corruption that are in thee, which fill thine eyes, thy hands, thy tongue, and all the members of thy body with sin: the Lord may deal with thee proportionably, and justly fasten his iudgement vpon thine heart, and give thee up to hardness and vnfeelingnesse of sin; for it is just with thee Lord wherein wee sin, therein to punish vs. One thing yet remaines in this general exhortation to be considered( namely) the quality of the members of sins, that they are earthly, we are to mark that the Apostle saith not, which are hellish or devilish, as he might, but which are earthly; he thought it sufficient to set out the ugliness of sinful motions, lusts, and affections, to say they are earthly. And indeed, sinful motions of the heart are ugly and hateful enough in that they are earthly. it is enough to make the sinful motions of our hearts ugly, and hateful in the sight of God, and of good men; yea, in our own eyes, if wee bee children of God, when wee find they tend onely to earthly pleasures, it is enough to make us hate and detest them, and desire to be freed from them, our Apostle could not speak of such motions in other men but with tears in his eyes: Phil. 3.19. They mind earthly things: the motions of their mindes are earthly, and shall wee then speak and think of them in ourselves with delight? If we do, wee are far from the affection of the Apostle. And indeed, when Gods children feel their hearts moved towards fornication, uncleanness, or the like, they think with themselves, these are but earthly and sensual pleasures, and even in that respect they labour to quell and kill such motions, and suffer them not to rest in their bosoms, because they are gross and earthly, If we be Gods children wee cannot away with the sinful motions of our harts, because they are gross and earthly. they cannot away with them. Come we to the particular enumeration of the members of sin, which the Apostle exhorted the Colossians to mortify, in the words following. ( Namely) Fornication. Uncleanenesse. Inordinate affection evil Concupiscence. and covetousness. He reckons up five particular sins, that are to be mortified, the four first are sins against the seventh commandement. Fornication. Uncleanenesse. Inordinate affection. evil Concupiscence. And the fifth is a sin against the eighth. covetousness. Before we come to speak of these sins, as they are laid down in order; observe the Apostles order, his maner of proceeding; from his general exhortation to the mortification of sin. He comes down to particulars, he thought it not sufficient to say mortify sin, but he descendes to exhort to the mortification of such sins, as he knew were found among the Colossians,( as indeed, Fornication was a sin common among the Gentiles) and the Apostle doth bend his speech much against it in his other Epistles; yea we shall find, he insisteth more largely, in condemning that sin, then commonly he doth, in any other sin. Hence we are taught thus much. That sin is not onely to be spoken against in general, but also in particular. Ministers and Preachers of the word are to bend their speech against particular sins, Preachers of the word are to speak against particular sins. even sins known to be amongst them, to whom they speak; and not onely to say, take heed of sin, or fly from sin, but to point out particular known sins that are found in them to whom they speak. Wee shall find it to haue been the practise of the Prophets and Teachers, from time to time. 2 Sam. 12.7. Nathan comes to david, and tells him, He was the man, yea, he went further with him, and laid before him his particular sin, and the greatness of it, bringing to his mind Gods mercy in his aduancement, his contempt of Gods goodness, and his close and cunning dealing in committing his sin from that verse to the 13. Thus Act. 2.23. the Apostle Peter tells the Iewes of their particular sin, That they had crucified Iesus of Nazareth, and to make them see the ugliness of their sin, he goes on, and sets before them the manner of Christ his apprehension, that they had taken him by the hands of wicked men, preordained as vessels of wrath to that purpose, and that they had crucified Iesus indeed, but that Iesus whom God had raised up from the dead, and by his right hand exalted to the highest heauens, and made both Lord and Christ. It were easy to show this by many other examples, that the Preachers of the word, are not onely to deal against sin in general, but to descend to particulars, even to sins known to bee in them to whom they speak. The reason is plain, they are to labour to make men so to see sin, that they may be humbled, and repent of it; and that will never bee effected by speaking against sin in general; every man will bee ready to put of that which is spoken in general from himself to others, and therefore there must be a descending to particular sins known to be in them, to whom the Word is preached. First therefore, this gives warrant to the Ministers of the word, to speak against particular known sins; Preachers of the Word haue warrant to speak against particular sins. yea, it lies vpon us that are Ministers as a duty, we are to deal with sin, as private men use to speak of State-matters in general terms, warily, and a far of, lest they bee entangled in their talk, but we are to strike at sin in particular; yea, we are to discover the peculiar ugliness, and deformity of it, by the condition of the sinner, by the manner of doing it, and by circumstances of time, and pla●e, and if sin be so set before such as are guilty, it will either by grace make their harts bleed for sorrow, as theirs did, Acts 2.37. or by corruption burst for anger as theirs did, Acts 7.54. again, is it so that the Preachers of the Word are to deal against sin not onely in general, but in particular, then let no man think himself h●rdly dealt withall, if his particular known sin, We are not to think themselves hardly dealt withall when their particular known sins are discovered by the preaching of the word. be set before him in the preaching of the word; it is commonly said, when a man reproves a notorious sin in any man, that he speaks against that man, as if a man and his sin were al one, whereas indeed the Preacher speaks not against the person, but against the sin of the person, and if a man be somewhat vehement in speaking against a particular known sin, according to the nature and quality of it, then he shall be charged with too much rigour, and he is too harsh and peremptory, and that his words are not to bee born; thus we manifest, and belch out the corruption of our own hearts; yea, even this is a particular sin too common amongst many: we delight in such teachers, as come not near us, and in such as never touch our particular sins: if a man fill our heads with novelties and strange conceits, he is the onely teacher for many of us; as for him that comes home to our hearts, and sets our particular and personal sins before us, we cannot away with him, we like not him but from the teeth outward. Let us take knowledge of this to be the particular sin of many of us, and let us be humbled for it; otherwise wee may justly look for the curse of God on our hearing, that as we delight in plausible novelties, so the Lord in his just iudgdment may suffer our heads to be filled with them, and keep our hearts empty of all saving comfort; yea, even hid from us the sweetness and comforts of his word. Come we now to speak of the sins here reckoned up by the Apostle that are to bee mortified, and first of these four, Fornication. Uncleanenesse. Inordinate affection. evil Concupiscence. Which are sins under one head, and all forbidden in the seventh commandment, and of these I will not speak at large, for every one of them might take up a large discourse but onely so much as is for the purpose of the present text, which drives at the mortification of these sins. I will therefore: First, show what these sins are severally, and the greatness of them. And secondly, the means that are to bee used for the mortification of them, with application of the same. And after that, come to some general doctrine that may be gathered from these words. First therefore know wee that ( Fornication) is an outward breach of the seventh commandement, What fornication is. and it is the carnal copulation of two single or unmarried persons, even filthiness committed by two persons unmarried, and howsoever, this is not so great a sin as adultery, which is filthiness committed between married persons, or at least one of them being married, yet is it a most grievous sin: 1. Corinth. 6. from verse 15. to the end, The greatness of that sin. our Apostle doth there paint out the greatness of it in lively colours, as that it takes the members of Christ, and makes them the members of an harlot, if defileth the body in more special manner then other sins, whence it is, that men and women are counted dishonest, if not only, yet chiefly for the sin of fornication, it defileth the temple of the holy Ghost, and it prostituteth the bodies of men and women bought with a great price, even the precious blood of Christ, to most base and vile uses: add to these the fearful effects and fruits of this sin, which may also set out the greatness of it, it brings forth a diseased body, a poor estate, and an ill name, yea, which is woorste of all, it makes both body and soul liable to the curse of God. 1. Corinth. 6.6. yea, not onely the body and soul of one, but of two at once, even two at one time by this sin are enwrapped within compass of Gods curse, and therefore doubtless fornication is a grievous sin. Now the second sin here name is ( uncleanness) What uncleanness is. this sin also is an outward breach of the seventh commandement, and by it we are to understand, every actual defilement of body against nature, as that of incest, with such as are within degrees forbidden, and laid forth Leuit. 18. from verse 6. to the 18. and of other defilements which are more against nature, as that which is committed with another kind, as with bruit beasts, expressly forbidden, Leuit. 18.23. or that which is committed with that sex which is not for that natural use spoken of, Rom. 1.26.27. and was the sin of sodom, or that which is most unnatural, and was in part the sin of Onan, Gen. 38.9. now these defilements of the body are most foul and grievous sins, The greatness of that sin. in that they are not onely against the Law of God, but against the very light of nature, and be commonly punishments of some other horrible sins, and ever follow a very profane and dead heart: Rom. 1.24. the Apostle saith, when the Heathen turned the glory of the incorruptible God, to the similitude of the image of a corruptible man &c. God gave them up to their hearts lusts: unto uncleanness, &c. therefore all kind of uncleanness is a horrible sin. What inordinate affection is. The third sin of the same kind here mentioned is the ( inordinate affection) which is an inward breach of the seventh commmandement, in the original it is but one word {αβγδ}, and hereby wee are to understand the passion of lust, which boileth and burneth within, provoking the body, and mind to uncleanness, and this is that which the Apostle calls burning: The greatness of this sin. 1. Cor. 7.9. It is better to mary then to burn, that is, to haue within a continual fervency of lust, boiling and stirring to uncleanness and fornication, and herein may appear the greatness of this sin, in that it is a burning lust and affection, for being so, it not only hindereth good motions of the heart, but as fire doth consume all moisture of grace, yea where there is an heart enflamed, and burning with the passion of fervent lust, that slame doth distracted the mind, distemper the body, and disorder all holy actions, it is worth marking that Peter saith, 2. Pet. 2.14. they that haue adulterous eyes, which are the messengers of that passion of lust, they cannot cease to sin, therefore( without question) this inordinate affection, this passion of lust is a grievous sin. Now the last sin of this kind expressed, What evil concupiscence is. is evil concupiscence) which is also an inward breach of the seventh commandement, and first the Apostle calls it ( evil) to distinguish it both from the desire of nature, of things serving for the necessity of nature, as meat and drink, which in itself is neither good nor ill, and also from the lust of the Spirit, spoken of Gal. 5.17. which is holy and good, and this evil concupiscence here spoken of, is the inward motion of the heart to uncleanness, with consent of will, it is the purpose and desire of the heart to any filthy act of adultery, called by our saviour the adultery of the heart: Matth. 5.28. he that looketh on a woman to lust after her, The greatness of this sin. that is, with a will and desire to her, hath committed adultery with her already in his heart, now this is the mother and root of that burning lust, and they differ onely in degree one from another, this desire to any filthy act of adultery is the first degree of lust, and that passion of lust is a further degree, giuing no rest, but ever stirring to the committing of the filthy act of adultery, and therefore this desire of the heart to any filthy act of adultery, being the mother of that fervent and boiling lust, and the grandmother of uncleanness must needs be a great and a grievous sin. having thus seen these sins what they are, means that serve for the mortification of the forenamed sins are four. and the greatness of them, consider we in the next place, the special means that serve for the mortifying of them, which are chiefly these. First, the fear of God, that wee fear God in his word and commandement that forbids these sins, that fear will cleanse both the heart and body: Marriage indeed is a means to avoid the act of filthiness, Note. but it will not kill lust if this fear of God be wanting, this hath the promise, Eccles. 7.28. I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bands; he that is good before God, shall be delivered from her, but the sinner shall bee taken by her. The second means is a true delight in the word of God, and his holy ordinances, every man will haue his delight, if wee haue not spiritual delight, certainly, our hearts will be taken up with fleshly and carnal delights, and therefore true delight in the word and ordinances of God is a special means to keep out lust, Prou. 2.10. Salomon saith, when wisdom entereth into thine heart, and knowledge deligtheth thy soul, then verse 16. It shall deliver thee from the strange woman, even from the stranger that flattereth with her words. The third means is earnest prayer to God, that he would purify and purge our hearts, for he alone it is that must purge them from filthy lusts, and as one saith well, it is not possible that either that Christian, who is diligent in prayer should bee weak in grace to overcome sin, or that grace should abound where there is neglect of prayer. The fourth and last means is, avoidance of all things that stir up and nourish these lusts in our hearts, for take away food from the body, and it will languish and pine away, so take away those things that stir up and nourish lust, and lust will be weakened and decay in us, and those are, idleness, excess in diet, curiosity, and excess in trimming the body with apparel, wanton speeches and gestures, bad company and the like. reproof of such as use not these means. If we now examine ourselves by these means spoken of, it is to be feared we shall find that many of us are unmortified in respect of these sins, yea, even such as will challenge to themselves that they are free from the filthy act of adultery, and not to stand on it, whether they fear the Lord, or delight in his word, or use prayer against these lusts, or no, do not many persons show themselves unmortified in regard of these sins, in their light and wanton apparel, in their new-fangled and garish attire. They will say, do you know my heart whether I bee mortified or no. I answer thee, I take not on me to know thine heart, but by the fruits, can any think thee mortified to sin within thine heart, when thou livest to all vanity and excess without in thy body, must we judge thee reformed in soul, who art unreformed in body, and that thou art mortified to these sins, and yet regardest not the means of mortification, we haue no warrant so to think,& thou deceivest thyself, if thou think thou art mortified to these sins. Now then that every one may be stirred up carefully to use the means that serve for the mortification of these sins. Let us consider how far they provoke the Lord to wrath; A motive to stir us up to use the means before spoken of. we shall find they provoke him not only to execute his vengeance on the parties themselves, that are guil●ty of them, giuing them up in their souls to profaneness, and plaguing them in their bodies, with fowle and filthy diseases, but they provoke the Lord to execute his wrath on the place, and land where they live, Leuit. 18.25. the Lord saith, the land is defiled by them, and shall vomit out her inhabitants, the words are of great vehemency, and therefore our fear should be great, that wee provoke not the Lord to such vengeance, wee ought to bee stirred up to a careful practise of the means, serving for the mortifying of these sins. Come we to the third thing I propounded to stand vpon( namely) some general doctrine, that may be gathered from these words, and first in that the lust of fornication is to be mortified. We may gather. That fornication is not a thing indifferent, or a matter of small moment, Fornication is not a thing indifferent or of small moment and lightly to bee regarded, but it is a sin, it is a breach of Gods Law, and that a great and fearful breach of it, this point I haue sufficiently made manifest, onely remember that the Apostle in the 1. Corinth. 6. doth much insist on that, and condemns it by many arguments, and he calls it directly sin, verse 18. Flee fornication, every sin that a man doth is without the body, but he that committeth fornication sinneth against his own body. Now thi● wee are to hold for truth, against whatsoever can bee said to the contrary, for indeed there is something said and objected by some to the contrary, even against the plain evidence of the word, either in way of extenuation of this sin, or to prove it to bee a thing indifferent. As first it is objected, that the Lord bad Hosea the Prophet Hos. 1.2. to take to him a wife of fornications, and therefore( say some) fornication is not simply evil, and in itself no sin, for if it be( say they) then did the Lord command the Prophet to sin. First, that can never be proved to bee a history, and a narration of a thing done, but a prophetical vision. again, if wee grant it was a thing done, yet will it not follow thence, that the Lord commanded the Prophet to sin, or that the Prophet sinned in so doing, because the Lord hath power to dispense with his Law, and may give a special command for the doing of that which he hath generally forbidden in his Law, and the Prophet being commanded might lawfully do it& not sin, yea, if he had not done it being commanded of the Lord he had sinned, as Abraham had sinned if he had not gone about to kill his son Isaac, being so commanded by the Lord, Gen 22. and the Israelites had sinned, if they had not spoiled the egyptians as they were commanded of the Lord, Exod. 11.2. though the fact of Abraham without the special commandement of the Lord, had been murder, and the fact of the Israelites had been theft, therefore it makes nothing for the defence of fornication to prove it no sin▪ because the Prophet had a special commandement to take unto him a wife of fornications. It is further objected, that fornication is reckoned up by the Apostles among things indifferent, Acts 15.29. the Apostles decreed that the Gentiles should abstain from things offered to idols, and that that is strangled, which are things indifferent, and to these they join fornication therefore say some, fornication is a thing indifferent. To this I answer, it follows not that fornication is a thing indifferent, because it is joined with things indifferent in the decree of the Apostles, for their purpose was not in that decree to show what things were indifferent, or what unlawful, but what things were most offensive, and what things did chiefly trouble the churches, and offend the weak Iewes, and those were eating of blood, and things strangled▪ and the fornication of the Gentiles; the Apostles afterward in their writings show plainly their iudgement of those things, and wee find they declare it lawful to eat blood and things strangled, but they simply condemn fornication, therefore notwithstanding this, that fornication is reckoned up with things indifferent, it remaines that fornication is in itself a sin, yea a grievous sin. Therefore wickedly deal the Papists who tolerate and permit open whoredom, The wickedness of the Papists in tolerating whoredom. the Pope alloweth the curtesants in Rome and other places at a rent to profess filthiness, yea, the Papists stick not to say, and publish in their writings, that the stews are for a common-wealth, and that in some persons fornication is better then marriage, which indeed is a doctrine of diuelles, and fetched from the pit of hell, what can bee more contradictory to the Spirit of God, and to the plain evidence of the Scripture. Oh but say they, the stews are tolerated for the avoiding of greater evils, as adultery, incest, and the like. I answer them, cursed bee that remedy of sin, that is sin itself as Augustine saith, God will not haue such a gain to be recompensed with such a loss, and the Apostle saith, Rom. 3.8. Some say, let us do ill, that good may come thereof, but mark what follows, their damnation is just, evil must not be done, that good may come of it: we may see by this the shameless impudency of the Papists, what wickedness will not they defend, that so boldly pled for confessed filthiness. But to come to ourselves, is it so that fornication is simply evil, It ought to be far from us to account fornication but a trisling matter. and a grievous sin, then far bee it from every one of us to extenuate the matter, and to account of fornication but as a trifle, and as the world speaks, but a trick of youth, shall wee esteem that a trifle, and a trick, that is repugnant to the eternal wisdom and iustice of God revealed in his holy Word, that shuts out of the kingdom of God, and opens hell mouth vpon us, and makes us subject to the curse of God, to be everlastingly tormented in body and soul in the fire of hell? far bee it from every one of us, and certainly it is far from all that haue any dram of grace, and any conscience, or true feeling in them, they that esteem fornication a small matter, and but a trick of youth, the divell hath dulled their hearts, and that is come on them, the Prophet speaks of Hos. 4.11. whoredom, and wine, and new wine hath taken away their heart, even their iudgement and understanding, their conscience and feeling; and therefore labour thou to esteem of fornication, as it ought to bee esteemed, even as a foul sin and fearful breach of Gods Law, and as a sin that of itself brings forth fearful effects in this life, and in the life to come destruction of body and soul, and so account of the threatenings of God against it, as of certain executions, fear the plagues and judgements denounced against it, as presently to come, on the committing of it, for if thou suffer Satan so far to prevail with thee, as to account fornication but a trifle, certainly then as it is, Prou. 7.22. thou wilt strait ways follow the harlot, as an ox that goeth to the slaughter, and as a fool to the stocks for correction, not discerning whither thou goest, or what danger thou art like to fall into, therefore account of fornication as it is, and ought to bee accounted of, and learn to fear and avoid it. In the next place observe we, that the Apostle doth not only exhort to the mortification of lust, breaking out into the act of fornication or vncleannes, but to the mortifying also of the passion of lust, of inward burning, and of evil concupiscence, to the mortifying of the purpose, and desire of the heart to any filthy act of lust, hence wee may take up this point. That wee are not onely to strive against the act of fornication or uncleanness, but wee must also endeavour to subdue and overcome the inward lust of our hearts, We must not onely strive against the act of fornication but we must also labour to subdue the inward lust of our hearts. wee must labour to stock up the roote, and to dry up the fountain of all filthiness, and evil concupiscence 1. thessaly. 4.3.4.5. the Apostle teacheth that our sanctification according to the will of God standeth not onely in abstaining from the outward act of fornication, but that every one of us know howe to possess his vessel in holinesse and honour, and not in the lust of concupiscence, that is, not in the inward burning lust, stirring up to filthiness coming from evil concupiscence, as if he had said, that is indeed true sanctification agreeable to the will of God, and pleasing to God, that is, throughout, outwardly in the body, keeping that pure and undefiled, and inwardly in the heart, rooting out from thence, the lust of concupiscence, and therfore wee must not onely strive against the outward act of filthiness, but labour to pluck up the root, and to dry up the fountain of it. And there is reason for it, for otherwise wee shall labour but in vain though we cut off the branches of lust; yet the root itself being still left in our hearts, certainly, they will spring and grow again; therefore, in reason, we are not onely to abstain from the act of filthiness, but to mortify the inward lusts of our hearts. And herein many are much wanting if wee duly examine ourselves in this behalf, reproof of such as are wanting in this duty. I am afraid many of our own hearts will witness against us, and condemn us; do not many, onely for their profit, or credits sake, either to avoid the danger of the Law of man, or shane of the world, or the like, abstain from the act of fornication, and uncleanness, and yet never strive against the inordinate affection, and evil concupiscence, which they know to abound in their hearts, yea their own hearts can tell them they nourish impure, and filthy lusts within, and yet they think all is well, so long as they are free from outward filthiness; yea, it may be some there bee, who are unfit by reason of age, or debility of body, for the practise of ( Fornication) who yet delight in seeing others wanton, and their hearts are tickled, and leap for ioy within them, when they see others run madding after that sin, in al wanton and unseemly gestures, and they think that it is a matter of nothing, and they are in no danger at all in that respect: I fear me, that which I now speak sits near many persons, and they cannot avoid the dint of it, I appeal to their own consciences, whether it bee not so with many; and let such persons whose hearts are herein guilty, know, that they are far from true mortification, and consequently( as yet) far from hope of salvation. Therefore think on it it, whosoever thou art, that thinkest all is well, if thou abstain from the act of fornication, or bee unfit for the practise of of it, and yet dost harbour in thine heart known filthy lusts, and withal remember that thy inward lust& concupiscence, is a breach of the commandements of God, and that his eye doth see thy most secret filthiness, and will one day bring it to iudgement, Eccles. 12. 14. the eyes of his glory are so pure, as he will not allow the least filthy conceit in thine heart, and therefore think it not sufficient to abstain from the outward act of filthiness, but labour thou to mortify, to kill, and crucify the inward lust of thine heart, yea never rest using means to that purpose, till thine own conscience bear thee witness, thou hast in some good measure subdued and overcome the same. One other general doctrine may be gathered from these words: In that the Apostle doth exhort to the mortification of these sins, it shows plainly. That wee by nature are prove to fall into them; and herein is discovered unto us, So great is the corruption of nature that without Gods grace we are prove to vile monstrous,& ugly sin. the great corruption of our nature, which without Gods grace is prove to such vile monstrous, and such ugly sins: I shewed the greatness of the corruption of nature in handling the 11. verse 2. Chap. in that it is a body of flesh; but hereby it may further appear to us, in that it shows itself in so many foul sins of one kind, and some of them so enormous, and monstrous, as they violate the very law of nature yea so great is the corruption of our nature, breaking out into these sins, that age will not abate the burning lust that issueth out from thence. May we not observe it, that even aged persons, whose bodies are decrepit and past the practise of uncleanness, yet the fire of lust is still burning in their hearts, and lets loose their tongues to filthyinesse? Oh then the huge heap of corruption that is in our nature; the Papists say, we aggravate the filth of nature too much, O they stand on their pure naturals, but indeed the filth cannot be sufficiently spoken of, as one saith well, an angel cannot sufficiently point out the mystery of sin and filthiness of nature. We are to take notice of the filthiness of our nature,& to use al good means to keep us from soul and monstous sin. Let us take knowledge of it, and let it stir us up to use all good means, that may keep us from these sins, we haue the seed of al these sins within us, and think not that age will mortify thy lust, or that human wit will keep thee from these sins, as some use to say, Oh such a one is a jolly wise man, I marvell therefore, that he should so overshoot himself, and fall into that sin of fornication, implying thereby that human wisdom is sufficient to keep from filthiness; no, no, thou art deceived if thou so think. david was no fool, and yet wee know he fell into this sin, yea consider it well, that david when he was somewhat grown in yeeres, and had also the remedy against it, yea, as those times suffered, many wives, yet fell into the sin of adultery: therefore bee not thou secure, and think thyself safe, because thou art wise, or aged, or hast the remedy. No, no, think on the corruption of thy nature, and still use all the good means that may keep thee from these sins. Labour thou to fear God in thine heart, and that his grace may sanctify, and cleanse it from filthy lust, and when any unclean conceit is cast into thy mind, speedily reject it, bend thy mind another way, take in hand some business about which thou canst bee busy indeed, and call to God for strength, and then, no doubt, he will help thee to quench that fiery dart. Come wee now to the fift particular sin, here specified ( namely) covetousness:( and covetousness which is idolatry.) In speaking of this sin, keeping myself still as neeere as I can, to the purpose of the Apostle. I will observe the order, I held in handling of the former sins. 1 As first, I will show what covetousness is. 2 Secondly, the greatness of that sin. 3 Thirdly the means that are to be used for the mortification of it, with some application of the same. 5 And then come to some general doctrine, that may be gathered from these words. First therefore, know wee, that ( covetousness) is an inward breach of the eighth Commandement, What covetousness is it is the theft of the heart, as the Apostle Peter 2. epist. 2.14. saith of wicked men, They haue hearts exercised with covetousness. It may be thus briefly described. It is an immoderate desire of having much, so the original word here used doth signify, and wee are to understand it, with a reference to outward riches. Now for the better conceiving of the nature of this sin, two questions are briefly to be answered. First, it may bee demanded, whether there may bee a moderate desire of outward wealth. answer: there may, for desire is a natural affection and being towards any good thing, as riches are in themselves; it is lawful,& good, when it is with due measure, and moderation, according to the nature of the thing desired. Secondly it may be demanded: when is the desire of outward wealth moderate? answer: when a man doth desire riches, as outward things and blessings, on the left hand, and not on the right, and doth desire onely such a measure of outward wealth, as the Lord in his wisdom knows to bee meet and necessary for him, both for the sustentation of nature, and the preservation of his life, and for the maintenance of that lawful state, condition, and dignity in which he is set. And this is warranted to us by that prayer of Agur, Prou. 30.8. feed me with food convenient for me: or with bread of my allowance; where we see that Agur prayed to God, and desired of him that he might haue food of his allowance,( that is) the daily portion which God by his wisdom, and providence had cut out for him, both to sustain his nature, and to further him in the service of God, and if we desire such a measure of outward riches, then is our desire moderate and lawful; and by this wee may further conceive when our desire of riches is immoderate( namely) when we desire more outward wealth, then God sees necessary for the preservation of our lives, and the maintenance of our lawful state, and condition, and that immoderate desire of riches, is covetousness. The greatness of this sin. I might show this to be a great sin many ways, as that it is a sin against God, a breach of his Law, it shuts out of the kingdom of God, but I will make it manifest by that which the Apostle doth here subioine, that it is idolatry, adding to that one thing further. First therefore, covetousness must needs bee a great sin in that it is Idolatry, in that it is a spiritual Idolatry, and so not onely a sin against the second Table, but against the first also, in such sort, as he, or shee, that is possessed with it, is a spiritual Idolater, as the Apostle saith, Ephes. 5.5. which is said not onely in regard of the covetous mans love to riches, surpassing his love to God( for so fornicators, and other sinners may also be said to be Idolaters) but in that respect which is more proper to this sin, which is, that covetous men put their trust in riches, which ought to be wholly put in God, and is a chief part of that holy and inward worship we owe unto God. The ground of covetousness. For indeed the very ground of covetousness, and of an insatiable desire of riches is this: men haue a false and foolish imagination, that wealth will bring some happiness, and that if they haue store of wealth, then they are in safety and happy case, and thereupon their desire of riches is enlarged, and they become exceeding greedy and insatiable, in desiring and seeking after them, and having abundance are still covetous,& so withdraw their hearts from the Lord, and trust to their riches, as to holds most strong and mighty. Yea, many times covetous rich men so trust to their riches, as thereby in their conceit they secure themselves against calamities; they think themselves free from danger of famine, and many other afflictions; yea, we verify this by a common speech of men, wee commonly use to say of one that is wealthy. Oh, he cannot do amiss, he hath the world at will; as if we should say, he is free from danger, no hurt can come to him, and this is undoubtedly true of all covetous persons, they make their goods their God, they place happiness in them, and they rest on them as on a foundation most sure and stable, that which job saith in way of clearing himself, job 31.24. is doubtless true of all covetous persons, They make gold their hope, and say to the wedge of gold thou art my confidence. And hence it is that the Apostle requireth Timothy, 1. Tim. 6.17. to charge rich men that they trust not to their uncertain riches, knowing that to be a common sin of rich men, to trust to their riches, and thus is the covetous person an Idolater, the devill setting up in his heart, which ought to bee the Temple of God, the idol of riches, and so is covetousness without question, a gteat and grievous sin. Yet in the second place, the greatness of this sin will further appear to us, The effects of covetousness if we consider the fearful effects of it, 1. Timoth. 6.9. the Apostle saith, they that will be rich, they that haue an insatiable desire of riches, fall into temptations, and suares, and into many foolish and noisome lusts, which drown men in perdition and destruction, and Vers. 10. he shuts up all in general, that it is the very root of all evil, it is the mother of all mischief, which we are thus to understand, that where this sin of covetousness is, there sin aboundeth: there is no evil that a covetous man will abstain from, if it may further his gain, neither will he willingly do any good that seems contrary to his profit. Yea this sin of covetousness it carries a man with a violent stream to sin, even against conscience; it made Ahab sick till he had his desire, both Naboths vineyard, and his life; it set Iudas forward, against all sense, to sell his Master for thirty pieces of silver, and that after diuers admonitions; and whence come treacheries, and cruel murders,, sometimes of Fathers and Mothers, but commonly from hence, the covetous hart is set on the booty, saying to itself, by this means, such an house, such land, or such a sum of money shall bee mine, and the heart being set on that, it puts out all light of religion, of reason, and sometimes of nature itself. Yea further, which is worst of all, this sin of covetousness, it brings a man or woman almost to an impossibility of repentance, and salvation. It is almost impossible that a covetous person should be saved, Matth. 19.24. saith our saviour, It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God.( namely) A covetous rich man, the reason is given by our saviour in the exposition of the Parable, Matth. 13.22. The covetous heart is taken up with the cares of this world, and those choke the seed of the word, and hinder it from taking place in the heart, and so frustrate all means of repentance and salvation; and of this the Lord complained, ezekiel 33.31. They come to thee( saith he) as people use to come, and my people sit before thee, and hear thy words, but their heart goeth after covetousness. Their couteous hearts will not suffer them to profit by the preaching; therefore without question the sin of covetousness, being such a roote of bitterness, and bringing forth such cursed fruits must needs bee confessed in this respect also, to bee a great sin. means serving for the mortification of the sin of covetousness are three. 1. means. Come wee then to consider such means, for the mortification of this foul sin, the lust of covetousness. The special means that serve to that purpose, are chiefly three. The first is a due consideration of the insufficiency of riches in themselves, and of themselves to do us any good; for( as we haue heard) it is an imagination of some good, or happiness to be found in riches, that sets the hart a work to desire them excessively. Wee must therefore labour truly to understand and consider the insufficiency of them in themselves to do us any good, that of themselves they are not able to do us good, as indeed they are not, our own experience may teach us so much; wee see sometimes a man pines away in the midst of plenty, though he haue abundance of wealth, yet nothing is able to do him good, unless the Lord bless it as a means of good unto him, it is not all the wealth in the world; that of itself can help us, or keep away any iudgement of God from us: Pro. 11.4. riches avail not in the day of wrath: this we must labour to be persuaded of, and we shall find it a notable means to expel out of our hearts the lust of covetousness. The second means to this purpose is this: we are to consider that abundance of wealth given to us vpon our greedy and unsatiable desire of it, is not only insufficient to do us good, but hath the curse of God attending on it, for we sinned in so desiring it, and our sinful desire being satisfied, that abundance is given unto us in Gods wrath, Note. and not in his mercy, why then should we enlarge our hearts immoderately to desire wealth, which being given vpon that desire, hath the curse of God attending on it. The third means serving for the mortification of the lust of covetousness, is contentation, the holy Ghost saith, Hebr. 13.5. Let your conversation bee without covetousness, and bee content with those things that ye haue) where he makes an opposition between contentation and covetousness. So that where contentation is, there cannot bee covetousness. It is an excellent means to drive it out, wee must therefore labour for contentation, even to bee well pleased with that particular state, wherein the lord hath set us, and to esteem it the best estate for us, bee it better or bee it worse, and to this end wee are to consider that nothing comes unto us, but by the good providence of God, and( wee being his children) from the good and gracious hand of the Lord; and again, that wee are less then the least of Gods mercies, as jacob said, Genesis the thirty two, the tenth, that wee are unworthy to draw breath in the air, and these things well considered, will settle our heartes with contentation, and will bee an excellent means to root out the lust of covetousness. having now seen this sin of covetousness what it is, and the greatness of it, that it is as the sin of idolatry, and that it brings forth many fearful effects, especially, that it brings almost an impossibility of repentance and salvation, it nearly concerns every one of us, to look into ourselves to see whether wee bee guilty of this sin, or no? if we duly examine ourselves, We are to examine ourselves touching the sin of covetousness. it is to bee feared that the most of our hearts will bee found infected with this sin, our practise shows it, what heaving and shouing is there for the things of this life? do not such as be wealthy use all means, both in buying and selling to keep the poor still under? do they not many times sweep the market of a commodity, so that others that come after them, can find nothing but the refuse, or be forced to buy at the worst hand? and what should I say of our fraudulent and deceitful dealing, and our seeking and taking advantage one against another for the enriching of ourselves? do not these things, and many more that might be brought, plainly show that we are covetous. object: I give every one his own, and I take nothing but that the law gives me. This thou mayst do, and yet be covetous, if thine hart be ever musing and thinking of riches, if it be thy greatest ioy when thou encreasest thy wealth, and thy greatest sorrow when thou sufferest any loss in outward things, certainly thou art covetous; so that if we thoroughly examine ourselves, it is to bee feared that the most will bee found corrupted with this sin of covetousness. Therefore we are to be stirred up to use the means, that serve for the mortifying of it, Two motives to stir us up to use means to mortify the lust of covetousness. and to this purpose consider wee onely two things. First this, thou mayest hear the word with ioy, and haue many good things in thee, yet if thine heart be possessed with covetousness, that will not suffer any grace to take rooting in thee, a crop of corn will as soon thrive on a waste mountain, or in a thick thorny hedge, as grace will grow in thine heart if that thou bee covetous. again if thou care not for inward growth of grace, yet I am sure thou carest for the continuance of thy wealth, know therefore that covetousness will in time waste and consume it, one compares covetousness to a thief, and saith, it is in vain for thee to lock up thy riches, so long as thou hast within, the great thief covetousness, and indeed the holy Ghost saith, Prou. 11.28. he that trusteth in his riches( as every covetous person doth) he shall fall: for besides his inability of standing, he hath the hand of God to pursue him, and to push him down, therefore certainly he shall fall, and his estate shall not continue, if not in his time, yet in his sons dayes, and wee shall find it true, that hardly a third heir shall enjoy the wealth of a covetous worldling, if then wee either regard the inward growth of grace, or the continuance of that wealth we haue with comfort, let us be stirred up to use all good means serving for the mortifying of the lust of covetousness, labour thou rightly to consider the insufficiency of riches in themselves to do thee good, and that riches being excessively desired, and so given vpon that desire they haue the curse of God attending vpon them, and withall, labour to bee contented with thy present estate, esteeming that the best estate for thee, as coming from the good providence of God, and that thou art less then any mercy of God vouchsafed unto thee, that so thou mayest roote out of thine heart, the cursed lust of covetousness. Some general doctrines remain to bee gathered from these words. I will onely point at them. First, in that covetousness is here condemned, we may gather. That having much is not condemned, but the immoderate desire of having much, if God by his good hand cast abundance of wealth on us, The having of much wealth is not unlawful, but the immoderate desire of having much. wee neither desiring nor seeking after it, wee may lawfully hold and use it, wee find many testimonies and examples in Scripture, warranting the having of much,) if God give it) and the using of it, if wee use it to Gods glory, and the good of ourselves and others, and with moderation, not setting our hearts vpon it: Psalm. 62.10. If riches increase, set not your heartes thereon. We are to moderate our desire of wealth and having much to use it well. The second general thing offered hence is this. Wee see here, that there may bee idolatry in respect of base things then Saints or Angels, Idolatry may be in respect of ba●er things then Saints or Angels. and therefore that Popish distinction of {αβγδ} and {αβγδ} of worship and service, is but vain and foolish, the Papists are not able to defend it. VER. 6. For the which things sakes, the wrath of God cometh on the children of disobedience. Confutation of a Popish distinction. Our Apostle having verse 5. laid before the Colossians his exhortation to mortify sin, and reckoned up some particular sins, that they were to labour by all good means to mortify in this sixth verse and in the seventh following, he labours to strengthen his exhortation, and to urge it vpon them, and that by two reasons. The first is laid down in this sixth verse, and it is taken from the dangerous and fearful effects, that the sins before specified bring forth, namely this, that they draw down the wrath of God on men, the reason may thus be framed, those sins that bring down Gods wrath are to be mortified, but the sins before spoken of, bring down the wrath of God, therfore they are to be mortified,& this reason is further enlarged, by expressing the persons on whom these sins bring down the wrath of God( namely) on the children of disobedience, and that is briefly the reference of this verse to the former, Interpretation. and the sum of it. For the which things sakes &c. that is, for the which sins sakes before spoken of ( the wrath of God) by the wrath or anger of God, wee are to understand the effects of his anger, his punishments, plagues, and judgements in this world, but especially the everlasting torments in hell, for it is frequent and usual in Scripture, to put the anger, or wrath of God for the effects of his anger, Romans 2.5. the Apostle saith, thou after thine hardness, and heart that cannot repent, heapest up wrath, that is, heapest up punishments, and judgements, as it may plainly appear in the words following, against the day of wrath, &c. that is, against the day of iudgement, when the lord shall execute his just iudgement on the wicked, when the Lord Iesus shall say to them on the left hand, go ye cursed into everlasting fire, &c.( cometh) that is, certainly, and without all fail, seizeth and taketh hold on ( the children of disobedience) this is a form of speech often used in Scripture, it is an hebraism, and by it wee are to understand such as are obstinate and wilful in their disobedience, such as will not bee dissuaded from sin, nor yield to any divine admonitions, that might draw them from sin, but are as it were, made and framed of disobedience, and as it were, brought out of the womb of wilful rebellion, and therefore called children of disobedience, in one word, by this manner of speech is meant, such as are disobedient, rebellious and refractory in sin, and will not yield to any good council or admonition, nor by any good means bee brought ro repentance, thus then wee are to conceive the meaning of the Apostle, in the words of this verse, as if he had said. For the which sins sakes before specified, the plagues, and judgements of God in this life, and everlasting torments in hell do cease, and certainly take hold on such as are disobedient and rebellious, hard-hearted and impenitent, and will not by any good means be brought to repentance. Now before we come to consider the matter of doctrine offered from the words themselves, observe wee the argument of the Apostle, the reason he useth to persuade to the mortifying of the sins before spoken of. he takes his argument from the effect of those sins, that these sins, and every one of them not repented of, brings down the wrath of God, and therefore they are to be mortified, the Apostle would haue the Colossians to consider the heavy wrath of God attending on those sins, and thereby to be moved to the mortifytng of them, hence we may gather thus much. That a serious and due consideration of Gods wrath waiting on sin, A serious consideration of Gods wrath that abideth for sin ever goes before true repentance for sin. is a notable means to move men to repentance, for mortification is one part of repentance, or I may thus deliver the point grounded on this context, and other places of Scripture. A serious consideration of the heavy wrath of God and of our fearful condemnation, that abideth for sin, ever goes before true repentance for sin. never did any, nor shall any truly repent of any known sin without a serious consideration of the curse, and condemnation due to that sin going before. The reason is plain, true contrition of heart, must go before true repentance, these two may bee compared to the needle and the thread, contrition is as the needle piercing the heart, and making way and entrance, then follows the thread of repentance, the heart must first bee humbled and broken for sin, and then follows repentance, now the heart is never truly humbled for sin, till it be pressed with the greeuousnes of sin, and the heavy wrath of God due for the same, therefore certainly a serious consideration of the wrath of God against sin, is ever the fore-runner of true repentance, wee may see it plainly in the example of the Iewes, Acts. 2.37. first they were pricked in their hearts, their hearts were compunct and wounded at the sight of their sin, and of the wrath of God due unto it, and then in verse the 18, follows Peters council, {αβγδ}, repent, or amend your lives. This lets us see, that many deceive themselves in respect of true repentance, Many deceive themselves in respect of true repentance. they hold themselves truly repentant for their known sins, and will needs bee so accounted, and yet they can witness to themselves, that their hearts were never wounded with a consideration of Gods wrath, they never set themselves before the iudgement seat of the Lord, nor considered how grievous a thing their sin is, in the sight of God, and how displeasing to him, and what fearful condemnation is due for the same. Happily they haue had a vanishing touch of heart for it, causing them to sand forth a natural sigh or sob, and causing them to say they haue sinned, and they are sorry for it, and they cry God mercy or the like, but their hearts were never truly pressed down, and broken by the weight and burden of their sins, and with consideration of the fearful wrath of God for the same. Out of question, I now speak that which many of us know to bee true in ourselves, if wee deal truly with ourselves, wee cannot deny it, let us therefore not any longer deeeiue ourselves, but learn this lesson, that a serious consideration of Gods heavy wrath due to sin, ever goes before true repentance for sin, and make use of it, dost thou know thy sin, and wouldest thou repent for it truly? then set thyself before the iudgement seat of God, and consider the greatness of thy sin, and what fearful wrath and condemnation abideth thee for it, and let the law bee thy schoolmaster, as the Apostle teacheth, Galath. 3.24. let it whip and seourge thy naked conscience, showing thee thy sin, and the punishment due for the same, yea, never to rest till the consideration of thy sin, and of the wrath of God, due to thy sin, haue brought thee down as it were to the gates of hell, and to an holy despair in thyself, and then no doubt( if thou belong to God) Christ will show thee comfort, he will work in thee true repentance, and give thee strength against thy sin, yea thou shalt be delivered from the guilt and punishment of thy sin, and from the power of it. Come wee now to the doctrine offered from the words themselves. First observe wee in a word, briefly a different manner of speaking in Scripture, A different manner of speaking in Scripture. in respect of our holinesse, and sin, wee read here, and in other places of Scripture, that for sin comes wrath, but never shall we find it said in Scripture, that for our holiness, or good works comes life and salvation, the Apostle, Rom. 6.23. having said ( that the wages of sin is death) goes not on with his opposition, that the wages of righteousness is life, but he changeth his terms, and saith, but the gift of God is eternal life. The reason is this, because sin is perfectly evil, but our holinesse, or good works, even the best of them are good but in part: but I forbear to speak further of that point. In that the Apostle saith here, that the sins before spoken of bring down Gods wrath, no doubt his purpose was not onely to persuade the Colossians to mortify them, but to work in them a religious fear and care to avoyde them, for having the same sentence, Ephes. 5.6. and against the same sins, he adds verse 7. bee not therefore companions with them) the point hence offered is this. We are to fear and avoid all known sin because of themselves they bring down Gods wrath and judgements vpon vs. We are to fear,& avoid these,& all other known sins whatsoever, even because of themselves they bring down Gods wrath and judgements, howsoever wee are principally to fear and avoyde sin, even because it is sin, and displeasing to God, if there were no hell nor punishment due unto it, that is the true fear of Gods children, yet wee may, and wee are in the second place, to fear sin in respect of Gods wrath and judgements: and hence it is, that the Apostle 2 Corinth. 5. having made known, verse 10. That wee must all appear before the iudgement seat of Christ. Verse 11. he saith, Knowing therefore the terror of the Lord wee persuade men. Wee knowing how dreadful shall bee the doom of wicked men at the day of iudgement, wee persuade men to avoid sin; this fear was in ●●uid, Psalm. 119.120. My flesh trembleth for fear of thee. Asid he adds further, I am afraid of thy judgements. david had a religious fear of God, he feared God himself, he feared to offend him, and then in the second place he stood in awe of his judgements, and indeed such is the canker of our nature, that the most regenerate haue need to set before them the wrath and judgements of God due to sin, that even in consideration thereof they may be afraid of sin. Let not then, such as truly fear God, think themselves exempt from all fear of Gods wrath, and judgements, Gods children are not exempt from all fear of Gods wrath and judgements. though they are freed from the wrath of God by Christ, and do fear God for his mercy, with a filial and childlike fear; yet that doth not exclude a fear of his judgements to keep us from sin, we are chiefly, and in the first place to fear and avoid sin, even because it is sin, but in the second place, we are to fear the wrath of God against sin; yea, wee are often, and diligently to ponder on the threatenings we find in the book of God, against sin, and to consider the execution of his wrath vpon impenitent sinners, and not to pass by the judgements of God, heard of, or seen in the world, but to lay them to heart, that thereby our hearts may bee still kept in the fear of God, and that wee may ever carry in us, a reverent awe of his great and glorious majesty. observe wee further, that the Apostle here speaks in the time present, he saith not, for which things sakes, the wrath of God hath come, or will come, but cometh; which implieth a continual action, that the wrath of God ceaseth not to come on such, as live in the sins before name, or in any known sin; yea, many times the wrath of God is on men living in this world, when they haue little or no apprehension of it; yea, therein is the wrath of God on them in most fearful manner, in that they haue no sense nor feeling of it, striking them with blockishness and dulness of spirit, and hardness of hart, giuing them up to a reprobate sorry so that hence we may conclude the certainty of Gods wrath. That his wrath faileth not to come on such as live, and continue in known sins, Gods wrath faileth not to come on such as live and continue in known sins. it is so certain that the Lords wrath shall cease on them, that live in known sins, as that they haue the earnest of it, and it hath already taken hold of them; and to this agreeth that speech of Christ, John 3.36. He that believeth in the son hath everlasting life, and he that obeyeth not the son, shal not see life, but the wrath of God abideth on him. 2. Pet. 2.3. The Apostle saith, that the damnation of false teachers ( sleepeth not) as if he had said, their iudgement and damnation is coming, and shall certainly fall on them; and to that purpose our Apostle speaks powerfully, Epes. 5.6. Let no man deceive you with vain words; for, for such things cometh the wrath of God vpon the children of disobedience, as if he had said, happily some will tell you, that fornicaiton &c. are no great sins, but human slips and infirmities, and that they exclude not out of Gods kingdom, but let no man so deceive you, their words are but vain, and deceitful: learn you to know it for a certain truth, that for such things the wrath of God cometh upon the children of disobedience. And for the use of this, let it sink into our hearts, and let us be fully persuaded of it, We are, to be persuaded that Gods wrath shall certainly come on wicked and rebellious sinners. that the wrath of God, his plagues and judgements in this life, and fearful torments in hell, shall most certainly come on wicked and rebellious sinners, men are hardly brought to beleeue this, it will hardly sink into their harts that their sins are so heinous as preachers would make them, and that Gods judgements do so certainly abide for them; if they beleeue these things, would they live in whoredom, drunkenness, and other known sins as they do? Would they live in malice, and envy? would they lye and slander, rail, curse, and swear, and commit all filthy abominations? Their living and pleasing themselves in these, and other like sins make it plain, they beleeue not that Gods wrath certainly cometh on wicked and rebellious sinners, they tremble not when Gods wrath and his judgements are denounced. If one should now run through the streets, and cry, fire, fire, our hearts would be suddenly smitten with fear; but let the Minister of God, stand, and cry, fire, fire, yea the fire of hell, which is kindled by the breath of the Lord, as the Prophet speaks, Isai 30.33. yet many of our hearts are nothing moved, and that is a plain evidence, we beleeue not that Gods wrath abideth for such sins? Well, let us never rest till we bee fully persuaded of this, that so wee may seek speedily to make our peace with the Lord, and withall think on the greatness of his wrath: Nahum saith 1.6. before the face of his wrath none can abide, the mountaines tremble, the waters flee away, the rocks are rent in sunder, at the blast, or breath of his displeasure, and shall wee bee able to endure it? think on it, and the Lord make us wise to beleeue these things. Now, from this word ( cometh) wherein the Apostle doth, as it it were, put a person on the wrath of God, and as it were, legs, and feet to walk vpon, I might show that who by custom of sin, and hardness of heart are so blockish that they see not Gods wrath in itself, shall one day without repentance so sensibly see, and feel the same, as if it were a person doing execution on them, but that may be referred to the doctrine of the certainty of Gods wrath already delivered: I pass by it and come to speak of the persons one whom the wrath of God cometh for the sins before name, and these are the children of disobedience ( that is) as we haue heard, such as are obstinate in their sins, and will not yield to any good counsel or admonition, nor by any good means bee brought to repentance. observe then, that the Apostle saith not, the wrath of God cometh on all whatsoever they bee that are guilty of the sins before name, but he doth limit and bound his speech to the children of disobedience, the point hence offered is this. It is onely obstinacy in sin that brings Gods wrath; It is not any of the sins before name, Onely obstinacy in sin brings Gods wrath. nor any other particular sin whatsoever: but the lying in sin, and not repenting of it, that brings Gods wrath; when men, notwithstanding all gracious admonitions, or fearful threatenings, or other means that can be used, lye still in their sin, and tie sin to sin, they make a way to Gods iudgement to fall vpon them, it is continuance in sin without repentance that pulls down the wrath of God. For why? Gods mercy is greater then the greatest heap of sin, and it is neither number, nor measure of sin that doth condemn( for God might in iustice condemn for one only sinful thought) yet Gods mercy is promised, and belongs onely to repentant sinners; therefore it is not any particular sin, nor many sins together, but only obstinacy and continuance in sin, living and dying in sin without repentance, that brings iudgement and condemnation, even the sin against the holy Ghost is therefore unpardonable, because it is impossible that they who fall into that sin, should be renewed by repentance, as the holy Ghost saith, Heb. 6.6. We read Isay 1. that the Iewes were sunk deep in rebellion, they were neither moved by the Lord his benefits, nor by his punishments to amendment, yet Verse 16 the Prophet stirs them up to repentance, and saith, Wash you, make you clean: take away the evil of your works from before mine eyes: cease to do evil. And then verse 18. Come now, and let us reason together, saith the Lord, though your sins were as crimson, they shall be made white as snow, though they were read like scarlet they shall be as wool: plainly teaching us, that there is mercy with the Lord to true repentance for sins, how great soever they bee, and therefore it is a certain truth that not any particular sin, nor many sins, but onely continuance in sin brings Gods wrath. here then for the use of this, is a ground of exceeding great comfort for such, as being guilty of sin, Comfort for such as haue grace to repent of their sins. haue grace to repent of it, such as being admonished of their sin are truly humbled for it, as david was, 2. Sa. 12.& as jehoshaphat was, being told of his sin by jehu, 2. Ch. 19.2. such as knowing their sin confess, and bewail it, turn from it, and forsake it, here is comfort for them, they are not liable to the wrath of God for that sin; and if it be so, that after repentance, they fall into the same again of frailty, Note. and against their purpose, yet if they recover themselves by repentance, and break of that sin by new, and speedy repentance, even that sin committed after repentance, and again repented of, makes them not subject to Gods wrath; howsoever indeed such a sin will much weaken thy comfort, and thou shalt find, thou hast just cause to pray with david, Psalm. 51.12. Restore to me the ioy of thy salvation. Yet certainly take this for thy comfort, it shall never be laid to thy condemnation; for we may not imagine, that there is less mercy with the Lord who is the God of mercy, then he requires of us towards our brethren, now he hath enjoined us, Luke 17.4. That if a brother sin against us seven times in a day: which is not to be understood of new offences only, but of all whatsoever, a certain number being put for an uncertain, even all offences, or how often fallen into by frailty, and seven times turn again unto us, and say, it repents me, wee must forgive him, and shall the creature excel the creator in goodness and mercy? No, no, be assured of it to thy comfort: if seven times( that is) many times, thou sin against God by frailty, even in the same thing; and so often with weeping eyes, and sobbing soul fall at his feet for mercy, there is grace, mercy, and pardon with him to true repentance; but let no man hereupon presume, and turn this comfort into a licence to sin, and wilfully heap sin vpon sin in hope of future repentance; so doing, thou dost wrest, and pervert this comfort, and cast thyself vpon a dangerous point, for what knowest thou, whether ever thou shalt repent, or no; and take this with thee, though God haue promised mercy and forgiveness to true repentant sinners; yet he hath not promised repentance to every sinner, that every one that sins shall repent, thou findest not that in any place of the book of God, therefore deceive not thyself, take heed of such presumption and learn to make a right use of the doctrine of comfort now delivered; if thou haue grace to aclowledge thy known sin, and to be truly humbled for it, and to turn from it, though it haue been often committed, yet there is mercy for thee with the Lord; yea sweet, and full of unspeakable comfort is it, that the Lord would haue his children so sure of the pardon of their sins, though they be many, whereof he gives them repentance, with a dislike, and true loathing of them, as he would haue it an article of their faith, so as they bee not sound Christians, if they beleeue not the remission of their sins, for which they are truly humbled; let not man suck poison out of this sweetness, and hence draw liberty to sin, if he do, he savours this doctrine not to life and salvation, but to death, and to his deeper damnation. again, is it so, that onely obstinacy in sin brings Gods wrath, then it behoveth every one to take heed of obstinacy, and continuance in sin, and above all things in the world to avoid that as the greatest iudgement of God in this life: It concerns every one to take heed of obstinacy& continuance in sin, as the greatest iudgement of God in this life. and to this end, wee are to take heed of custom in sin, for custom in sin takes away the sense and feeling of sin, and many not obstinate in sin at the first, yet yielding to sin, and continuing in it for a time, at length they become obstinate and hardened; yea, wee shall find it a certain truth, Note. that men first harden their own hearts before the Lord come to harden them: they yield to sin, and lye in sin, and refuse to bee reformed, and then the Lord in his just iudgement gives them over to sin, and to the will of the devill to bee led of him at his will, and then they become obstinate in their sin. We red in the book of Exodus( and it is worth our marking) that Pharaoh many times hardened his own heart before it bee said that the Lord hardened it, wee read not that till Chap. 9.12. Therefore let every one of us be admonished to take heed of continuing in any known sin whatsoever it bee, learn thou to bee moved betimes, and often to bee moved with conscience of thy known sin, lest thou hardening thine own heart, the Lord also come to harden it, and then thy case is most fearful, thou art then liable to the fearful wrath of God in this life, and for ever in the life to come. Bcfore we leave these words, one thing more is to bee observed, and that is the Phrase, or form of speech here used by the Apostle, he saith not, on the reprobate, as he might haue said, for only on them comes the eternal wrath of God: but he saith, Or the children of disobedience? on such as are disobedient and rebellious in sin, and will not by any good counsel, admonition, or other means be drawn from sin: hence we are given to understand thus much. That it is a fearful thing to be wilful in sin, It is a fearful thing to bee wilful in sin. still to persevere, and to go one in sin after many admonitions, and many threatenings used to the contrary, to refuse all good admonitions, and threatenings against sin; it is fearful, it is a sign of reprobation, it is a sign that such persons as so do, are appointed to everlasting destruction; understand the point aright, I confess there may bee in the dear children of God a refusing, and a rejecting of the means of their good for a time, as they lying under some grievous temptation, and despairing of Gods mercy for a time, may for a fit refuse the means of comfort, and with job curse the day of their birth, and wish for death, job 3.11. Yea, the dear children of God may sometimes fall into sin, whereof they are preadmonished, whereof they are warned afore to take heed; it was Dauids case, 2. Sam. 24. in numbering of the people, though he was dutifully admonished by joab not to do it; yet he( pricked forward, with the pride of his own heart) would needs in all hast haue the people numbered: and so the dear children of God may for a fit, through the violence of temptation, refuse good counsel, and the means of their good, and may notwithstanding forewarning, fall into sin: therefore thus the point is to be conceived of us, that wilfullnesse in sin, perseverance, and going on in sin, after many admonitions to the contrary, is most dangerous, when it is with men as the Prophet speaks, Zachar. 7.11.12. That they refuse to harken, and pull away the shoulder, and stop their ears, that they should not hear, and make their hearts as an Adamant ston &c. That is fearful, and that is more then a probable sign of their reprobation. And the reason is plain, namely this, that is a resisting of the holy Ghost, as Stephen saith, Act. 7.51. a withstanding of the Spirit of God in the ministry of his messengers, therefore that must needs bee a sign of reprobation. Such then as after many admonitions, and threatenings, wilfully persist and persevere in their known sins, Their case is fearful who wilfully persist in sin after many admonitions to the contrary. may see in what fearful state they stand; hast thou been often admonished of thy drunkenness, thy whoredom, thy pride, thy swearing, thy Sabbath-breaking, or of any other sin whatsoever? And dost thou still notwithstanding such often admonition, wilfully persevere, and continue in thy sin,; then know thou to thy terror, that continuing of time in thy sin seals up unto thee a fearful conclusion, it is more then probable, thou art in the state of reprobation, and in the number of such as shall be damned, thou art a child of disobedience, and wilful rebellion, and therefore thou art not onely a child of wrath as all are by nature, but it is more then likely, that thou shalt never be received to mercy, and that thou art a child of perdition, and art now trotting apace towards hell, and shalt one day be fuel for the fire of hell, which is a fearful condition to be thought on, even with trembling, and if it be well considered, it is able to make thee( if hell haue not taken full possession of thee) to bethink thyself of speedy reformation, and therefore consider it, and let this admonition now prevail with thee to that purpose; if it do not, certainly, it shall one day bee a bill of inditement against thee, to thy deeper condemnation, therfore think on it, and in time make use of it. VER. 7. Wherein ye also walked once, when ye lived in them. In this verse our Apostle useth another argument to enforce upon the Colossians his exhortation to mortify the sins before name, The remembrance of our sins past,& now left, ought to work in us continual sorrow for them, and a care more and more to mortify the lust of the flesh. the argument is from their former conversation, that they in former times walked in those sins, and therefore now they ought to mortify them. Before wee come to stand on the words of this verse, consider wee this argument; In that the Apostle thus reasoneth, ye walked once in those sins, therefore now you are to mortify them. Hence we are taught. That the remembrance of sins, wherein wee heretofore lived, and now haue left, ought to profit us, it must not be idle, but an effectual argument to stir us up to the mortification of the flesh, it ought to work in us continual sorrow for those sins, and a care more, and more, to kill and mortify the lust and corruption of the flesh, Ephesians the fifth and the eighth, saith the Apostle, ye were once darkness, but are now light in the lord: walk as children of light. The argument there is the same that here is used, that the remembrance of their former state, ought now to stir them up to a greater care of holinesse. And thus ought it to bee with us, and certainly, so it is withall Gods children. And therefore this may serve to warrant, and make good that position, that even the sins of Gods children turn to their good, Gods children are bettered by their sins& to it ought to be with vs. they are bettered by their sins past, repented of and pardonned, the remembrance of them makes them more thankful to God for his mercy, more humble and lowly in themselves, more mild and equal towards others, and more wary and circumspectly over their lives, and stirs them to the mortifying of the flesh, hereby then try thyself, if the remembrance of thy sins past be pleasing to thee, and thou canst take delight in the remembrance of them, that is a sign of a reprobate mind, and though thou beefreed from the practise of them, yet thou art not delivered from the power of them, they are not yet repented of and pardonned, if thou wouldest bee sure that thy former sins are repented of and forgiven, then labour thou for a sanctified remembrance of them, that thou mayst remember them with grief and sorrow of heart, and be bettered by the remembrance of them, even thereby bee thou stirred up to further mortification of the flesh, and to live as much time as remaineth in the flesh, not after the lusts of men, but as the Apostle exhorts, 1. Pet. 4.2. after the will of God, and that will seal up to thy conscience assurance of the pardon of thy former sinne●. Come we now to stand on the words of this verse, they may be referred to two heads. 1 The first is an expressing of the former conversation of the Colossians, in respect of the sins before name, that they once in former times walked in those sins, wherein ye also walked once. 2 The second is, a specifying of time, when they walked in them,( namely) when they lived in them. Wheerein is also unfolded the course of their walking in those sins namely, a life that was powerful in them, that when that life was powerful in them then they walked in those sins. I will open and unfold the sense and meaning of the words, ( wherein) some render the words thus, Interpretation. ( among whom) with relation to the last words of the verse foregoing( the children of disobedience) but indeed it is more agreeable to the context, and to the argument, and purpose of the Apostle, to retain this translation ( wherein) with a reference to the sins before spoken of, and so the meaning is in which sin ( ye also) that is, you Colossians now called as well as others ( walked) this word is metaphoricall borrowed from passengers, or rather from such as walk in some place for pleasure and recreation, and so the Apostles meaning is, that they held on a course securely, and with delight in those sins ( once) that is, sometimes heretofore ( when ye lived in them) herein the Apostle hath respect to that which he hath often said before, that they were dead with Christ, and so his meaning in saying( when ye lived in them) is, when your natural corruption as a kind of life, gave power and moving for the exercise and practise of those sins, thus then briefly conceive wee the meaning of the Apostle, in the words of this verse, as if he had said. In which sins before name, you believing Colossians, as well a others, held on your course securely heretofore, even when your natural corruption was a live in you, and gave power, and moving for the exercise and practise of those sins. The first thing here to be marked is, that the Apostle saith, that the Colossians also walked in the sins before name, signifying, that not onely the children of disobedience, but even they also as well as others before their calling, and conversion walked in those sins? hence then we are taught. That the conversation of Gods chosen, before their effectual calling, The conversation of Gods chosen being yet uncalled, differs not from the conversation of the reprobate. differs not from the conversation of the reprobate, it is as vicious as fowle, and as much defiled with sin, as the life and conversation of such as shall bee damned, Gods chosen being yet in their natural state, walk on in sin, and please themselves in the ways of sin, as much as they that are appointed to destruction, there is no difference between the life of the one and the other, till it please God by the powerful work of his spirit and grace to make a separation and difference between them, read to this purpose, Ephes. 2.1. ●. 3. 1. Corinth. 6.11. Rom. 6.17.19. those places make this a clear point. And the reason of it is manifest( namely) this, there is the same corruption of nature in the Elect and reprobate, and it is powerful in them both, before effectual calling, and therefore before such calling, there is no difference between the conversation of the one and the other. We may not judge of the future and final state of any man, by his present condition. On this ground then wee must learn to take heed, wee determine not of the final state of any man, being as yet in his natural state and condition, wee may not bee so bold as to say, such a one is a reprobate, and a castaway; the life of Gods chosen before their calling differs not from the life of the reprobate, therefore judge not of the future and final state of any man, by his present condition, wee may lawfully judge a natural and carnal man to bee so, and as yet to bee in a fearful estate, even in the way to destruction, but to go further then that, is to break into Gods secret council, what a natural man may bee in after times, leave that to the Lord. But I chiefly remember this doctrine to this end, to stir up as many as are delivered from their natural condition, to bless God for that great benefit, Such as are delivered from their natural state, are to bless God for that benefit. as many as are effectually called, are therein infinitely bound to magnify the mercy of the Lord, before such calling, there was no difference between their life, and the life of the reprobate, they walkd on in the same broad way with them, they lay wallowing and pleasing themselves in the ways of sin, and had no more mind to any thing that is good, then the vilest miscreant that lives in the world, and who hath made a difference between thee and a reprobate? who hath taken thee out of the way to hell, and set thy feet in the way to life and salvation? only the Lord of his goodness, and by the power of his spirit and grace, and if thou well consider it, thou canst not be sufficiently thankful to him for so great a mercy, when therefore thou dost see others( yet uncalled) pleasing themselves in a course of sin, and powring out the rottenness of their own hearts and walking on the ways of sin, think on it, and consider it, not to insult over them, but rather to pitty them, and thereby call to mind, what thou wast before the lord wrought on thee by his Spirit and grace, consider that thou seest in them, a lively picture of thine own former life, and meditate with thyself on this manner. Surely, such a one was I, so lived I once as these men now do, I took as great pleasure in my sin, as they now do in theirs, and I ran as fast towards hell as they now run; Oh then how much am I bound to the Lord for his mercy towards me, who of his mere mercy hath turned my feet another way, and hath put a difference, and made a distinction between my life and theirs, what shall I render to the Lord for so great a mercy? this ought to be thy meditation in respect of thy effectual calling, when thou seest others left still in their natural state and condition. observe in the next place, the word here used ( walked) wherein ye also walked, saith the Apostle, signifying that the Colossians before their calling, held on a continued course in their sins, securely with pleasure, as men walking and going in some pleasant way with delight. here then is laid before us the property of such as are in their natural condition they walk in sin, Such as are in their natural condition hold on a purposed course in sin, and that with much delight in it. object. Answ. they do not simply sin, for fo do the most regenerate, but they hold a purposed course in sin, and that with pleasure, and much delight. Happily some may say, such as are in their natural condition are dead in sin, cap. 2.13. how then can they bee said to walk in sin? is that possible? The answer is easy, these two things rightly conceived may well stand together, there is no opposition between them, as there seems to bee, for natural men are said to be dead in sin in respect of goodness, because they are so held under the power of sin, as a dead man is under death, and haue no power at all to move towards any thing that is good. But they are said to walk in sin, in respect of sin, itself, and therein they haue liuely-hood and activity, therein they haue not only a power to move but do actually move, stir and exercise all the powers of their souls, and members of their bodies, wee are therefore to hold it for a truth, that it is proper to men in their natural condition to walk in sin, to hold on a secure course in sin with pleasure, such as are regenerate they fall sometimes into sin, but it is one thing to fall into sin, and another to walk in it, as it is one thing of weakness to slip, or fall into the mire, and another of purpose to walk in it, or to tumble in it after the manner of swine, or mad men, such is the difference between the regenerate and unregenerate, Difference between the regenerate& unregenerate in respect of falling into sin. the regenerate of frailty, and against their purpose now and then fall into sin, but such as are in their natural condition, they hold on a continued course in sin, they go on with full purpose in sin, and with pleasure add sin to sin, and this the Apostle teacheth plainly, Ephes. 2.2.3. in his description of the natural state of the Ephesians, he saith, they in their natural condition walked in sin, and then he shows how,( namely) according to the course of this world, and after the maner of the children of disobedience, in the lusts of their flesh, in fulfilling the will of the flesh and of the mind, and were by nature the children of wrath, as well as others, and to this purpose speaks Iude, verse 18. they walk after their own ungodly lusts: and then he shows of whom he meaneth it, verse 19. even of such as are fleshly,( that is mere natural men, having not the spirit, having no dram of sanctifying grace in them, noe doubt in speculation wee are well acquainted with this same point. Come we therefore to the use of it. And first, this doctrine meets with that error of the Papists, that a natural man may prepare himself to receive grace, That Popish error confuted, that a natural man may prepare himself to receive grace. wee shewed the folly of this conceit chap. 2.13. in that men by nature are dead in sins, it may hence also bee refuted, for how is it possible, that a man can prepare himself to receive grace, that is, running on with full purpose and consent of will another way, as every natural man is; it is as possible that a violent stream should suddenly turn backward. If a man make himself ready to receive grace, it must bee by his will, now the will of a natural man is turned from God, and can follow nothing, but that which is evil and repugnant to Gods will, and therefore it is not possible, that any natural man should prepare himself to receive grace. Let us make use of the point to ourselves, and let us consider the doctrine delivered to this purpose, trial of ourselves, whether we be regenerate or no. is it proper to men in their natural condition, to walk in sin, to hold on a course in sin; then hereby examine thyself, hereby thou mayest know in what state thou standest, whether thou be regenerate, or as yet in thy natural condition, if thou carry in thee a constant purpose not to sin, and thy falling into sin, is with a spiritual striving against it, and being fallen thou hast care to recover thyself by speedy repentance, then comfort thyself, thou art regenerate, the seed of God is in thee, 1. joh. 3.9. but on the contrary, if thou hold on a purposed course in sin, if thou walk in it with delight, and sin without any spiritual striving against it, and add sin to sin with pleasure, certainly thou art in thy natural state, and hast no assurance of any of the comforts of Gods children, I say without any spiritual striving, and I would haue it observed, I mean such striving as is between the flesh and the spirit, between corruption and grace, for there may bee a striving in a natural man, between his natural conscience, and his appetite, lust or affection, and here wee may bee deceived. You will say, how shall wee know and discern the one from the other. answer, the difference is this, the striving of natural conscience with lust, is a striving between several and distinct powers of the soul, but the striving that is between corruption and grace, is in one and the same faculty, and power of the soul, the mind is carried against itself, the will against itself, and a man may know he hath this striving in him, when he doth not only in his iudgement disallow, but in his heart dislike that sin, to which he is naturally most inclined, when a man hath in him, not onely a check of his conscience, but a true dislike in his heart of that sin, which his heart before loved, liked, and was most inclined unto, when the heart is carried against it own liking, then is there a striving between corruption and grace, for it must needs be a supernatural power, and work of grace that makes a man dislike, that which nature most liketh; hereby then try thyself, if thou find in thee this spiritual striving against sin, then doubtless thou art regenerate, but if thy striving that is in thee, bee only between thy conscience, and thine appetite, lust, and affection, then certainly thou art yet in the dregs of nature and art yet walking on in the way to hell, and so finding thyself, use all good means to hasten out of that fearful condition. ( When ye lived in them.) observe wee that the Apostle saith, that the Colossians walked in the sins before name ( Whom they lived in them) when their natural corruption, as a kind of life, gave power for the practise of them: hence wee plainly see. That it is the life of our natural corruption, that gives force to walk in sin, The life and strength of natural corruption is that which makes men walk in sin. when our natural corruption is lively and strong in us, then wee break out into many foul actual sins and transgressions. I hope this is a confessed truth, and for the use of it, we must know that the cause of all sin is in ourselves, our walking in sin is from that life of corruption that is in ourselves: james 1.14. every man is tempted, The cause therefore of all sin is in ourselves. when he is drawn away by his own concupiscence. It is folly for thee to say as some do, having run on in a course of sin a long time, and now happily being brought to some shane or punishment for it; woe to such a man, or such a woman that ever I knew them: if I had not fallen into their company, I had never come to this; they might( indeed) be an occasion of thy sin, and their sin was great in so doing, but thine own corruption caused thee to bee overcome, and the cause of thy sin resteth in thyself, and if we never saw ill example in all our life, yet our own hearts would teach us to sin; when therefore thou dost bewail thy sin wherein thou hast walked, look thou go down to the roote of that, and all thy other sins, thy natural corruption, and be humbled for that especially, as did david, Psalm. 51. When he bewailed his adultery, and murder, verse 5. he went down to the roote, and said, Behold, I was born in iniquity, and in sin hath my Mother conceived me. Thus must wee do in bewailing any known actual sin, for otherwise wee may bewail our actual known sins, through self-love, fear of shane, or punishment, or the like, and so deceive ourselves therefore remember thou in bewailing thy actual sins to go down to the cause of that, and all thy other sins, thy natural corruption, and be chiefly humbled for that, and then no doubt thou shalt find place to true repentance, even such repentance as goeth hand in hand with true faith, apprehending the merit of Christ his death for pardon of all thy sins. From these words a question may be moved, in that the Apostle saith, they walked in sin, when the life of corruption gave power, and strength so to walk, the questi: on may be, whether after conversion, and effectual calling, natural corruption be altogether dead, or no. The Papists answer affirmatively, that it is, but the truth is, Corruption of nature is not altogether dead in the regenerat, and why? it is not, it receives a deadly wound at the first conversion and effectual calling, but it still remaines and brings forth fruit till death: Rom. 6.12. Let not sin reign in your mortal body, that ye should obey it in the lusts thereof: and the Lord will haue a remnant of natural corruption to be in the most regenerate till death, that the sense of that, with grief, and desire to bee loosed from it, may put them in mind in what a miserable state they were when it was in full force in them, and so the spiritual life they haue gotten unto them in Christ may be the sweeter, and that they may be stirred up to be more thankful to God for the same. VER. 8. But now put ye away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking, out of your mouth. Our Apostle having exhorted the Colossians( as wee haue heard) to the mortification of such sins as did properly belong to their own pleasures, and profits, propounding that exhortation, verse 5. and urging it by two reasons in the 6. and 7. verses. In this eight verse he comes to exhort them to the mortifying, and putting away of such sins as did tend to the hurt of others, and this exhortation is propounded, pressed, and amplified by the Apostle in the 8.9.10. and 11. vers. That this 8. verse hath respect to that which went before, verse 7. it is plain by the first words of it ( But now) and the respect, and reference is of the present time, and state of the Colossians to foregoing time, and to their former condition, whereby the Apostle takes occasion to press on them his following exhortation( namely) thus, that once in former times they walked in sin, but now they ought to put it away. In this verse considered by itself, wee haue laid before us the Apostles exhortation, to put away sin, generally propounded, and amplified by special mention of the Colossians in these words ( put ye away.) Then secondly, the Apostle comes to particular enumeration of some sins which they were to put away, and he reckons up six in number, five in this verse Wrath. Anger. maliciousness. Cursed speaking. Filthy speaking. And one other in verse 9. ( Lying) lye not one to another, &c. Come we to the words of this verse, and first of the exhortation generally propounded in these words, ( But now put ye away even all these things.) Interpretation. ( But now) In these words the Apostle( as wee haue heard) hath respect to that which went before, and his meaning is this, but now being converted, truly called, and wrought on by the spirit of God: ( put away) The original word used by the Apostle hath many significations, it signifieth sometimes to lay up, something to be used in times following, after the manner of Apothecaries, sometimes for a time to suspend, sometimes to abdicate, to renounce, sometimes to put off, as we do our apparel, and so it is translated, Ephes. 4.22. sometimes to cast away, so rendered, Heb. 12.1. and many other significations there be of this word, but one signification it hath, that doth most fitly agree to this place, and to the purpose of the Apostle, and that is, to put aside, or to put clean out of sight, as we use to do the bodies of dead men, when wee bury them, and put them into their graues, to this the Apostle doth here allude, when he saith ( put away) continuing in his similitude begun verse 5. mortify your sins, kill them, and then he goes on, and saith, put them aside, clean out of sight, as dead bodies are when they are butted, and so his meaning is, deal with your sins, as you use to deal with the dead bodies of men, bury them, put them clean out of your sight, haue no more to do with them, then the living use to haue with the dead: ( ye also) for so runs the text in the original ( But now put away, ye also) that is, ye as well as other true believers ( all these things) Some render the words( as indeed they may) more generally ( all things) howsoever they be translated, whether all things, or with limitation, all these things, the meaning is all sins, or all these sins here specified. Thus then wee are to conceive these words. ( But now put away. &c.) as if the Apostle had said. But now being converted and truly called, put away clean out of sight, and deal you with all these sins, as other true believers do, bury them, haue no more to do with them, then the living haue with the dead, let them be taken quiter out of the way, let not any print, or memory of them remain amongst you. Now here, first, we are to mark, that the Apostle urgeth his exhortation by the circumstance of time, and of the condition of the Colossians now converted, and now truly believing, that whereas before when they were in their natural condition, they walked in sin, now being converted, and believing in Christ, they ought to mortify, and to put away the sins, wherein before they walked; wee see then, the Apostle makes effectual calling, a ground whereon to build his exhortation, he held the Colossians truly converted, and effectually called, and hereupon he doth exhort them to put away sin. Such as are in their natural condition hold on a course in sin and can do nothing else, but such as are taken out of that condition can move themselves to do good,& to mortify,& to put away their own sins Hence we may gather a main difference between such as are in their natual condition, and such as are taken out of it, effectually called, and truly regenerate; the one sort walk on in sin, and can do nothing but hold on a continued course in sin, but the other, they are in abled to stir, and to move themselves to do that which is truly good, and to mortify, and to put away their own sins; howsoeur, indeed, in the first act of conversion, and regeneration men are merely passive not able to move, or to do any thing tending thereunto; yet in the course of holinesse, after true conversion, they are able to move and do that which is truly good, and to avoid evil; for true faith wrought in the heart by the spirit of God, doth alter and change the heart, and doth turn a man into a new creature, and conversation, as the holy Ghost saith, Acts 15.9. Faith purifieth the heart: and the heart once purified, the whole man is altered and changed. And hereby then try thyself, if thou find no alteration in thyself, A ground of trial whether we be effectually called,& haue faith, or no. but after long continuance of the use of the means of thy calling, thou art now the same then was● heretofore, and thou hast not yet any power to mortify, and to put away thy old sin, thou maiest speak of faith, calling and conversion, but indeed thou art but an unprofitable babbler, thou dost but misconstrue the Scripture, that speaks of faith, and calling, and interpret it after thine own blind reason, and foolish fancy; if thou be effectually called, and truly regenerate, thou shalt find thine heart clean changed, and far otherwise disposed then in former times, thou shalt find that thou hast power to love that which before thou couldst not but hate, and to delight in that which before thou didst abhor, and to hate that which before thou couldst not but love; yea thou shalt find thy soul set at liberty, and made able( though not perfectly, by reason of the relics of original corruption) yet in some measure truly to follow the will of God, and hereby try and examine thyself. Wee are in the next place to mark, that the Apostle useth this form of speech ( put away) as a further amplification of the duty of mortification, he thought it not sufficient to say mortify your sins, make them no more able to stir and move then a dead man, but here he goes further, and saith, put away your sins, bury them, put them clean out of sight, haue no more to do with them then the living haue with the dead; from this enlargement wee are plainly taught thus much. That to the mortifying of sin, wee must add the burial of sin; or more plainly thus, wee must go on from one degree of mortification to another, and never rest using means, till our sins be truly mortified, and as it were a dead body butted, we must never rest till wee be sure that our sin is truly mortified, We must go from one degree of mortification to another and never rest till our sin bee truly mortified. as wee are sure that a man is truly dead when he is butted: hence it is, that true believers are said to be baptized, not onely into the death of Christ, but to be butted with him, Rom. 6.3.4. And this Epist. cap. 2.12. the Apostle saith, there was wrought in the Colossians by neemes of their coniunction with Christ, a spiritual death, and also a burial with him; and this must every true believer labour to find in himself, even such a true mortification of sin, as that his sin, is as it were butted, and put clean out of his sight, and that he hath no more to do with it then a living body hath with the dead. And herein many deceive themselves, they think themselves mortified and dead to sin, Many deceive themselves in thinking they are mortified because they abstain from some sin which formerly they haue used. because they abstain from some sin which they haue heretofore used, yea they think they are truly mortified, humbled, and repentant for their sins; if( as the Lord complaineth Isai. 58.5:) they afflict their souls for a day, and hang down their heads as a bull rush, &c. If when they come to the Lords Table, they then put aside their sins for a time, though afterward they return to their former vomit, and wallowing in the mire, as the Apostle speaks, 2 Pet. 2 22. Thus doth the devill delude many in the world; let us then know that it is no true repentance, to lay aside our sin for a time, and afterward to take it up again, with as much pleasure as ever wee did: they that so think are blinded by the devill, and they deceive their own souls, thou art not to think that thou art truly mortified, and dead to sin, only because thou dost abstain from this, or that sin which thou hast used before, a bare abstaining from sin will not assure thee that thou art truly mortified, therein thou maiest be like one in a swoon, or in a trance, that seems to be dead, and yet is a live, and life comes again and shows itself. Thou wilt say, but how shall I know, that I abstaining from the sin which I haue heretofore used, am indeed truly mortified. I answer thee, thou shalt thus know it, remember this as a true note of mortification in abstaining from that sin, if thou( having ability, and occasion offered for the practise of it) do notwithstanding abstain from it, and that with a a detestation of it, even because it is sin, and displeasing to God, I say, if thou abstain from it with an abhorring, and loathing of it, as the Apostle exhorts, Rom. 12 9. where the word used signifieth to hate with an extreme hatred, even as we hate and detest hell; if thy abstaining from that sin, bee with such detestation of it, then certainly thou art mortified, yea then thou art come to a notable degree of mortification, therein thou art like to God himself, who not onely dislikes sin, but hates and abhors it: proverb. 6.16. Yea, it is worthy observation, that the Lord hates not onely sin, Note. but even the member that is made the instrument of sin, as it followeth, vers. 17.18.( but that by the way) it is an infallible character and sign of the true fear of God, if having ability to practise sin, thou do abstain from the sin thou hast heretofore used in hatred of it, because it is sin, and displeasing to God: Prou. 8.13. The fear of the Lord is to hate evil. Hereby then try thyself in thy abstaining from sin, thou shalt find this a certain rule, it will never deceive thee. observe wee further, that the Apostle saith, ( put away ye also) that is, even ye believing Colossians, as well as other believers; the Apostle stirs up the Colossians, to do as other true believing Christians did, to mortify, and to put away sin, as others did that were truly called. Hence we are put in mind of this duty. That true Christians ought to do that which belongs to all of that profession, every true believer ought to conform himself to other true believers in all things pertaining to his holy profession. it is the part of every true believer to be conformable to other true believers in all things that pertain to that holy profession and calling, there be graces common to all Christians, as they are Christians, as knowledge, faith, hope, love, &c. and all these must bee found in every true believer in some measure, and there be duties common to all Christians, as to deny themselves, to bee dead to sin, to crucify the flesh, to show mutual love to their brethren, and every true believer must be a doer of these in some measure, and it is common to all christians patiently to bear any affliction laid vpon them, for Christ and for the true profession of his gospel, and thus the holy Ghost, urgeth his exhortation: Hebr. 12.1. having gathered a cloud of witnesses, he concludes, wherefore let us also cast away every thing that presseth down, and the sin that hangeth so fast on. hereby I might stand to tax and reprove such as will needs bee held true Christians, reproof of such as will be held true Christians, and yet are nothing like them. and yet are no more like true believers in their lives( then as wee use to say) an apple is like to an oyster, they will needs bee like the best in hope, they say they hope to bee saved, as well as the best, and yet they differ not in life and conversation from the worst, even from such as shall be damned. But I desire rather to press this duty on such, as are indeed true professors of the gospel. Let them consider they are not to differ one from another, A true believer must not suffer any sin to cleave unto him, which he sees other true believers haue put away from them. in doing or suffering things common to that holy profession, yea, they are to take heed they suffer not any sin to cleave unto them, which they see other true believers haue put away, art thou proud and self-conceited,& seest others humble and lowly? art thou covetous,& seest other professors out of love with the things of this world? art thou cruel towards thy poor brethren,& seest others of tender bowels and full of mercy? oh let it shane thee& be stirred up by the example of others, that profess the gospel with thyself to put away thy sin, suffer not any sin to cleave to the, which thou seest, other true believers haue mortified, and put away from them, labour thou to be like them in all holiness& godly conversation, set before thee the example of such as are most godly Paul set his example before Timoth. 2.3.10. and endeavour thou to be like them. One thing yet remaines to bee noted from these words, the Apostle saith ( all sins) or ( all these things) the point is this. Wee must put from us all sins, as david saith, Psalm. 119.101. We must put from us all sin. I haue refrained my feet from every evil way, Herod went to far as he did many things John taught him, but still he would keep his brothers wife, so many men happily put away covetousness, and yet retain drunkenness, some again put away drunkenness, and yet use swearing, reproof of such as put away one sin and retain another. or false dealing, others put away swearing, and yet keep malice and slandering, every one almost will haue his best pleasing sin, but we must know, that one known sin is able to defile the whole life, one dead fly mars the box of sweet ointment, Eccles. 10.1. the divell will not much trouble us if he hold us entangled in any one sin, that is enough to draw us down to hell, as a little leak in a ship not stopped, is enough in time to sink the ship, and he that makes no conscience of one sin, is guilty of breaking the whole law, Iam. 2.10. therefore learn thou to make conscience of every sin whatsoever dispense not with any one, but bee thou careful to mortify, and put away every sin. Come we now to the Apostles particular enumeration, his reckoning up of the sins, that are to be put away, tending to the hurt of others, in the words following. Wrath. Anger. maliciousness. Cursed speaking. Filthy speaking. Lying. In this catalogue the Apostle reckons not up all that might haue been remembered, but only some more common sins, and such as are most of all cross and contrary to brotherly love, the sins here reckoned up, are either Inward Or Outward Inward, are the three first: Wrath. Anger. maliciousness. And the other three are outward. Cursed speaking. Filthy speaking. Lying. And again, the three first are sins against the sixth commandement. And the three other, are partly against the sixth, and partly against the ninth commandements: of these sins as they lye in order, the three first, Wrath, Anger, maliciousness, are all sins under one head, they are inward breaches of the sixth commandement, and touching these sins. I will First show what they are, with the greatness of them. Secondly, the means that are to be used for the putting of them away with some application. And then in the third place, come to some general doctrine, offered from this verse. Wrath) by wrath in this place, we are to understand the first sinful motion of the heart, Interpretation. against another person desiring reuenge or punishment stirred up by some offence committed. When a mans heart is stirred up against another, through injury or wrong done, or supposed to be done, to desire reuenge or punishment, then is there anger or wrath in his heart, What wrath is. and this( anger) or( wrath) may be thus described, it is a corrupt and sinful desire of reuenge, or punishment in respect of some offence, and that we misconceiue it not, Difference of anger and wrath twofold. I will stand a while to make it more plain, by showing a difference of anger and wrath. First we must know that ( Anger) is a natural affection, it was planted in our first Parents, in the first creation, yea, it was found in Christ himself who was without sin, Mark. 3.5. he looked round about on them ungodly, and therefore anger is not in itself a sin, and always sinful. again, we must know that anger is sometimes lawful and good, yea sometimes not onely allowed, but required as eve should haue been angry with the serpent, and Adam with her, for tempting to sin, and anger is then lawful and good, Note when it is rightly conceived, and directed to a right object( namely) against sin( for as one saith well) he that is not angry for sin, When anger is good, and when it is not good. either knows not sin( or hates it not as he ought) anger therefore is lawful, and good when it is rightly conceived, and directed to a right object, and that with due measure; according to the nature of the object, and this I might show by many examples in Scripture, as of Moses, of Phineas, of Elias, david, Nehemiah, &c. yea, thus our saviour shewed himself angry with Peter, Mat. 16.23. when he called him divell, and said to him, get thee behind me Satan,& by this we may easily conceive on the contrary, what anger is corrupt and sinful, namely, such as is rash and hastily conceived without just cause, or on every trifling occasion, Mat. 5.22. whereof our saviour speaks, whosoever is angry with his brother unadvisedly, or the cause being just, and weighty, such anger as is directed amiss, as either against the person, or against the offence onely, as it is an offence to man, as an injury, and wrong bringing hurt and damage to men, and not as an offence to God, Daniel 3.19. And lastly, such anger as doth exceed measure, and is not according to the nature of the object, but is as great for a small offence as for a greater, and is an excessive desire of reuenge, troubling the mind,& making it forget duty to God, and men; for holy, and good anger doth ever quicken,& stir up men to prayer, and other good duties. Moses was very angry, Ex. 32.19. yet he prayed ver. 31.32. and good anger is ever joined with compassion over them that haue offended,& sorrow for their sin: so we red that Christ was angry& sorry Mar. 3.5. and then doth anger exceed measure when it so troubles the mind as men are put by these duties both to God, and to their brethren, we see then what corrupt and sinful anger is. Now the greatness of this sin may easily appear, The greatness of this sin. it is reekoned up among the works of the flesh, Gal. 5.20. it is evil in itself, and stirred up by the devil, it is the murder of the heart, such murder as the heart is able to commit; yea it is the note, and fountain of the murder of the tongue, and hand, for it not onely admitteth, and receiveth contention, and strife, as a match receiveth fire, but it stirs it up, and is as the bellows blowing the coals of contention Prou. 15.18. An angry man stirreth up strife, and of strife& contention comes murder, both of the tongue& hand, yea all manner of evil works, Iam. 3.16. Therefore, doubtless, corrupt wrath and anger is a great sin. The second sin here name is as the word is translated ( anger) but indeed this word doth not express the force of the original, the original word {αβγδ} signifieth, Interpretation. a fiery anger and it differs from the former only in degree; for this hot and fiery anger, What fiery anger is. is onely a further degree of corrupt anger, and it is an inflammation of the heart, and the whole man, as when through anger the heart is heated, the blood enflamed, and the whole man as it were set on fire, showing itself in countenance, as it were by sparks of fire, slashing out of the eyes and nostrils, this also is a great sin, The greatness of this sin. and it must needs be so, in that it is a further degree of corrupt anger, but consider it in the effects, and wee shall find it most odious, it is hurtful even to a mans own body many times, so inflaming the blood that it brings a fever, yea some say, it being often and usual, it drieth up& consumeth the radical moisture, and causeth a consumption, but much more odious is it in the fearful effects of it towards others it makes a man dare to speak or do he cares not what, Note even to break out into cursing, swearing, railing, reviling, &c. it is( as one saith) the drunkenness of the mind, a man in time of such inflammation, hath no regard to himself or others, no not to those whom he ought to respect, we may see it in Iacobs sons, Simeon& levi, Gen. 34.30. in their heat they slay the Shechemites without regard of any thing, they regarded not their fathers state in the land, and their own in that country, that they were but strangers, and few in number, and that extreme danger might follow, both to their father,& to themselves fiery anger had so darkened their minds, that reason could haue no rule in them, for indeed, as one saith well, reason to a mind incensed with anger, is like a key to a lock that is nimbled, it can do no good, yea, this fiery anger makes a man hast to dishonour God,& to wound,& kill both himself& others, therfore without question this is a great sin What maliciousness is. The 3. sin here set down, is ( maliciousness) and this also is a sin of the same kind with the former, it is an inward breach of the sixth commandement,& it is yet a further degree of corrupt anger, it is old and inveterate anger, or continuing wrath, it is anger or wrath, kept close in the heart, cloaked and covered for a time, with purpose to do hurt, and waiting for opportunity to do mischief, this was Cains anger against his brother Abel, Gen. 4. he lapped up closely in his bosom, a conceived wrath and displeasure against his brother,& he covered it,& spake faire, to him ver. 8. come let us go into the field, and when he had him there he slay him, and this also is a most odious and detestable sin, The greatness of this sin. not only because it is the daughter of such mothers, as wrath& anger but because it is a going on in sin, and a sin coloured over for a time, anger that cannot speak, is most wicked, but anger that can speak, and speak faire, Note. and mean ill, that is wickedness itself, and so wee see what those sins are, and the greatness of them. Now consider we the special means, that are to be used for the mortifying and putting away of these sins, means serving for the mortifying of these sins are four. the special means are these. First, a serious and due consideration of our own vileness and sin, for many strive against anger and wrath,& the more they strive, the more they fret, because they look not into their own harts and lives, and they consider not their own sins,& none are more violent, passionate and fiery against others that offend them, then such as are most careless in the consideration of their own sins and offences against God, for the due consideration of our own vileness and sins, would cool our heat,& bee a notable means to turn the course of our anger against ourselves for our sins& to work in us that indignation the Apostle commends. 1. Cor. 7.11. The second means is a due consideration of Gods providence, that nothing befalls us but by the providence of God, and wee being his children nothing but that which shal turn to our good, and such as wrong us, are the instruments of his good providence, for the exercise and trial of our patience, and if we be angry with them, surely, our anger goes higher, and reacheth up to God himself, this was Dauids consideration, 2. Sam. 16.10.11. Shemei nurseth because the Lord hath bidden him to curse, and this is a notable means for the mortifying of the foolish passion of anger. The third means is, avoidance of alloccasions of unlawful anger, as contentions, and as much as we can keeping keeping ourselves from the company of contentious persons, Pro. 22.24. make no friendship with an angry man, neither go with the furious man, mistaking and misconstruing the words& actions of others, game, drunkenness, to whom is strife and quarreling &c. Proo. 23.29. vers. 30. even to them that tarry long at the wine, to them that go to seek mixed wine. The fourth means, and that most effectual, is daily invocation of Gods name, frequent and earnest prayer to the Lord, that he of his mercy would vouchsafe, by his spirit to mortify that corrupt& violent affection of unjust anger, for it is only the spirit of God that must order and govern our harts,& keep us from rash and unjust anger,& so we see the chief means that are to be used for the mortifying of these sins. Most men& women are unmortified in respect of the forenamed sins. Now if due trial and examination be made of men& women touching these sins, it is to be feared that the most will be found such as are not mortified in respect of them, are there not many persons that are easily provoked to anger at every trifling occasion for the moving of a straw in comparison? do not many direct their anger against the person,& not against the sin,& if they be angry for the offence, is it not only as its an offence to themselves, not as an offence to God? let a seruant neglect his duty, or do a thing cross& untowardly whereby he brings damage to his master& presently his master or mistris are angry with him,& mightily enraged,& they say they are angry for the fault of their seruant, but let the same seruant curse or swear break the sabbath,& then they are either nothing at all, or very little moved,& that is a plain evidence they are angry for the offence, as it is an offence to themselves,& not as it is a sin against God, and is the number small of such as are incensed with anger, breaking out into cursing, swearing, raging,& most furious behaviour,& are there not many that suffer anger to lodge in their harts, yea, do they not cover it for a time, and when opportunity serves, show it forth? yea, some there be, that nothing will move to put away their conceived displeasure, no words, no deeds, no good spoken, or done to them, can stir them one jot, they will not suffer their malice to be overcome; such persons they are worse then profane Esau, Gen. 33. wee red that he was overcome by Iacobs kindness, and moved to lay aside his malice, and wilt thou be worse then profane Esau, a man noted for profaneness, and standing for a perpetual record, Heb. 12.16. for a profane person? Then the conclusion will fall heavy on thee; profane Esau shall rise up one day in iudgement against thee, and condemn thee: think on it thou that art grown old in thy malice, and wilt not be appeased; and let all those that find themselves guilty of these sins, ( Wrath, anger, Eccles. 7.11. Two motives to stir us up to use the means in mortifying the forenamed sins. maliciousness) be stirred up to a careful use of the means that serve for the mortifying of them. It is said, That rash anger resteth in the bosom of fools. It is an open proclamation of folly; such as are rashly angry, are fools in print, and that in Gods book: and consider we further these two things. First, wrathful anger, and malice, lying in the heart, no good duty can be done to God, or men. Iam. 1.19. Be slow to wrath, saith the Apostle, and mark his reason, verse 20. The wrath of man doth not accomplish the righteousness of God, as if he had said, in time of wrathful anger thou canst do nothing that is good, and pleasing to God. 1. Tim. 2.8. I will that men pray every where lifting up pure hands without wrath or doubting. The Apostle there gives us to understand, that if wrath be harboured in the heart the hands lift up in prayer are not pure, they are defiled with blood, as it is, Isai. 1.15. and our prayer is abominable to the Lord: and thus it is in all other parts of Gods worship, in our hearing of the Word, in receiving the Sacraments, &c. We can do nothing pleasing to God, and with comfort to ourselves. Secondly, consider that wrathful anger, and malice, makes a man a vassal of Satan; yea, the devill chaseth an heart troubled with wrath to work many mischiefs in. We red that Saul was a raging man, and the Lord sent an evil spirit vpon him. And the Apostle to his exhortation, Ephes. 4.16. Let not the sun go down vpon your wrath, subioines, Neither give place to the devill. As if he had said, give place to unjust anger, suffer it to lodge with thee, and then thou givest place to the divell, he becomes thy bedfellow, and thou art his slave; if then wee would not make ourselves unfit to do any good duty, and utterly vnmeet to serve God in any acceptable sort, and if we would bee loathe to bring ourselves in bondage to Satan, let us be stirred up to use all good means, serving to mortify rash, unjust, anger, fiery heat, and malice; Let us often meditate on our own vileness, and sins, and duly consider Gods providence, that nothing comes unto us, but by the good providence of God, and let us avoid all occasions of unjust anger, and pray unto God that he would vouchsafe by his good spirit to order, and govern our hearts, and to keep them from unjust anger, and then, no doubt, in time by Gods blessing on those means used, we shall be enabled to mortify, and to put away from us, wrath, anger, and maliciousness. Come wee now to speak of some general doctrine offered unto us from these words. And first, in that the first motion of the heart desiring reuenge, even rash anger is to be mortified, and put away from us, we may conclude. That rash anger is not( as the Papists term it) a venial sin( that is) a sin( as some of their own Writers describe venial) not deserving Hell, Rash anger is not a venial sin, that is venial in the Popish sense. nor binding men to be so sorry for it, but that it may be forgiven by knocking the breast, going into a Church, sprinkling of holy water &c. But rash anger is a sin in itself, and in it own nature deserving eternal death, it is ranged by Christ himself, the best interpreter of the Lawe, under the sixth Commandement, as a breach of it. Matth. 5.21. ye haue heard that it was said to them of old, thou shalt not kill, for whosouer killeth, shall bee culpable of iudgement: verse 22. But I say unto you, whosoever is angry with his brother unadvisedly shall be culpable of iudgement: therefore it makes subject to the curse of God, and eternal death, according to that of the Apostle, Galat. 3.10. Cursed is every man that continueth not in al things that are written in the book of the Law to do them. But the Papists think they haue sufficient ground for their conceit from that text Mat. 5.22. because our saviour saith onely in the last place, whosoever shall say fool, shall be worthy to he punished with hell fire. See, say the Papists, he saith not, he that is angry with his brother unadvisedly, is worthy to be punished with Hell fire, but in the last place, whosoever shall call his brother fool, therefore Hell fire is onely due to him that calls his brother fool, and so rash anger deserves not everlasting damnation. I answer them, the purpose of Christ in that place was not to show that onely the last sin there mentioned, deserves eternal damnation, but that every one of these sins deserves it, being a transgression of the Law of God, yet in a different degree, that is the purpose of Christ in that place, to show the different degree of eternal punishment due to every one of those sins, according to the different degrees of the sins, and to this purpose he alludes to the forms of iudgement amongst men, and especially among the Iewes. The naming then of Hell fire, onely in the last place, shows not a diuers kind of punishment from the rest, but a diuers degree, that a greater degree of punishment belongs to the last sin, then to the two former, and so that text makes nothing for upholding the opinion of the Papists. observe we further, that our apostle speaking of these inward sins, Wrath, Anger, maliciousness, he puts them down in order, as they go one beyond another in degree, as First, rash anger. Secondlie, hot and fiery anger. Thirdly, maliciousness, inveterate anger, or continuing anger. Hence onely note we thus much. That sin creepeth into the heart by steps, and by degrees, sin creepeth into the heart by steps and by degrees. it is the subtlety of Satan to convey sin into the heart by little, and little, he makes not men malicious at the first, but by his secret vnmarked creeping into their hearts, he conueies into them, happily at the first, onely a conceit against such a person, and a misliking of him, that misliking having once entred, then he hath gotten hold, and then he makes them displeased, and rashly angry almost with every thing, said, or done, by the party misliked; yea shortly after to be incensed with anger, and even mad against the same party, and in the end, they meditating, and musing on a conceived wrong done, or supposed to be done, he makes them purpose to do a mischief, yea to take delight in so purposing, and to think it good for them so to do; no doubt, malicious persons may easily observe that their malice hath been begotten, brought forth, and grown to strength, by these steps. It is therefore the duty of every one of us to check the course of Satan at the first, Our duty is to check the course of Satan at the first. not to bee of an hasty spirit to be angry, not to suffer ourselves suddenly, and on every occasion to be stirred up to anger, lest the devill get within us, and press us on to a further degree. It will be said, anger is a violent affection, and comes on a sudden, so that a man( especially, being provoked by the wrath of others) cannot choose, but sometimes bee moved to wrath again. To this I answer: we are therefore when we are quiet, and out of our angry mood, often to call to mind, and to think of the means that serve for the mortifying of that hasty passion, and to add to them other holy meditations, and if at any time thou be overcome of anger, yet remember the counsel of the Apostle, Ephes. 4.26. Let not the sun go down vpon your wrath. Let it not lodge with thee, deal in this case as a man that hath drunk poison, that as he will use means presently to cast it out, lest it spread into his bowels, and infect all the partes of his body: so do not thou suffer rash anger to rest in thy bosom, but use all good means with speed to bee rid of it; and in this case do as jonathan did, 1. Sam. 20.24. depart from him, or them, with whom thou art angry, employ thyself some other way, about some thing thou canst bee most earnest, and thou shalt soon cease to bee angry. Now follow the outward sins here reckoned up. Cursed speaking. Filthy speaking, and Lying. And of these in order, as they are laid down by the Apostle, the first is Cursed speaking. 1 I will first show, what is meant here by Cursed speaking, and the greatness of that sin, with some application. 2 Secondly, the means that are to bee used for the mortifying of it. 3 And then, come to some general Doctrine. First therfore, know that the word here translated ( Cursed speaking) signifieth blasphemy, or evil speaking, 4 Interpretation. which though it be commonly understood of speaking evil against God; yet it signifieth as well evil speaking against men, we find the word so used, 1. Cor. 4.13. We are evil spoken off. And so is it to be taken in this place as may appear by the sins joined with it, both going before and following after, being all of them against men. Now this evil speaking against men, What evil speaking is. may thus bee described, it is a word, or speech, whereby the name or estimation of another is hurt, blemished, or obscured, or at least a word or speech, tending to the hurt and blemish of another. Two sorts of it. And of this evil speaking, there be 2. sorts. The first, is in the parties absence, and that is ( backbiting) which is a speaking ill of another in his absence, who is free from that ill, or speaking that ill, a man knows by another, being absent, with hatred, and with purpose to hurt him( as Doeg did of david) he told Saul no more then the truth, but it was with a purpose to hurt him, 1. Sam. 22.9.10. and therein was Doeg a backbiter, and this backbiting is a sin against the ninth Commandement. The other sort of evil speaking, is in the parties presence, which is, reviling, railing, and giuing vile terms to the parties face, though this sometimes is in the parties absence, and this is a breach of the sixth commandement. It is therefore, cursed, or evil speaking against men, when men speak any thing that doth hurt, and blemish, or tend to the hurt, or blemish of the good name of others, one, or more, either secretly in the parties absence, or openly in his presence to his face, by open railing, reviling, and hard terms, yet we must know that hard terms, may sometimes bee used, and not bee cursed or evil speaking, Note. as when public persons, or gouernours use them, not in way of defamation, but in way of just reproof: so the Apostle called the Galathians foolish, Gal. 3.1. our saviour the two disciples ( foolish) Luk. 24.25. and Herod, fox, Luke 13.32. But hard terms used by private persons, such as haue no calling to pass their iudgement, and censure on others for known evil, come within compass of cursed and evil speaking. The greatness of this sin. Now this sin of cursed speaking, whether it be in secret backbiting, or in open reviling, or railing, is without question, a very great and grievous sin; for why? it ever issueth out of a corrupt heart, it comes out from an heart that is full of gull, and bitterness, even inveterate anger, malice, or envy, that is the root and mother of it, it makes worthy to be punished with hell fire, as our saviour hath taught most plainly, Math. 5.22. and if wee look vpon it in the effects of it towards others, wee shall find it most hateful: for hence it is that this sin of cursed speaking is compared to a razor that cuts most sharply, Psalm. 52.2. to the thrusting thorough of a sword, Pro. 12.18 to sharp arrows shot by a mighty arm, to juniper coals which burn most extremely, and keep fire very long: Psalm. 120.4. And indeed, neither razor, nor sword, nor arrow, nor fire, piearceth so deep, or wounds so incurable, as doth bitter and cursed speaking; for besides the hurt it doth to a mans good name( whereby sometimes all his endeavours in his place and calling, are made frustrate, or of small effect, it many times so provoketh as no small mischief comes of it, many men being better able to endure any wrong done against their person, or goods, then against their name; yea, the children of God can worst of all bear reproachful words, whereby wicked men seek to disgrace them, Note. and bring contempt on them, because their good name is ever joined with Gods glory, and if their good name bee impeached, they know so much is derogated from his glory, and therefore it must needs be confessed, that cursed speaking( bringing forth such foul, and fearful effects) is a great and grievous sin. Now I desire that this great and foul sin may bee thought on, This foul sin of cursed speaking is too common amongst men. & that every one of us would learn to avoid it, and put it from us; for it is two manifest, that even this sin also of cursed speaking is amongst us; what more common then tale-bearing, whispering, and backbiting? Are there not many whose mouths are full of bitter and venomous speeches? if they be but a little crossed, their mouths run over with all manner of railing, and cursed speaking, uttering such terms as are not meet to bee name: surely such persons fear not the sentence of our saviour, Matth. 5.22. He that calls his brother fool shall bee in danger of hell fire. They many times give cross terms( as damned rogue, dogges face, and the like,) it seems Hell fire is not hot enough for such persons, it must bee made hotter: and certainly without Gods great mercy, his curse shall bee doubled on such; yea, and are there not some who go yet further, they breath out cursed speeches against others, and load them with vile terms, onely because they fear God, and make conscience of their ways, even because they hear the word and read the Scripture; and do not many beltch out most spiteful speeches against them, and say, a yongue Saint, an old devill, you will to heaven quick, you are full of the spirit, the devill is within you, with a number of like devilish speeches, fetched from the bottomless pit of Hell. I take no pleasure in remembering these things, I wish they that use them took as little, and I wish also that sin of cursed speaking, and in that height of it I Iaue spoken, were not amongst men, but it is too evident, it is, a man cannot pass the streets, but he shall hear such cursed speeches. means that serve for the putting away of this sin are three. And therefore, now let us consider some means that serve for the putting away of this sin; the special means serving to that purpose are these. First we must labour for honest, and good hearts, for of the abundance of the heart the mouth speaketh, and( as we haue heard) cursed speaking comes from a corrupt heart; wee must therefore labour to purge our hearts of malice and envy, and to that end, think on the means before specified. Secondly, we are to set a watch before our mouths, and to cast as it were, a bit or bridle vpon them, and as job saith( recounting his uprightness) job 31.30. Suffer not our mouths to sin by wishing a curse unto his soul, and as david resolved with himself, Psalm. 39.1. I thought I will take heed to my ways that I sin not with my tongue. And the third means( which is that whereby these two become effectual) is earnest and hearty prayer to God, for he alone it is, that must take away evil out of our hearts, and tame the tongue, which as james saith, 3.8. no man can tame, it is not in the power of man to tame it, we therefore must haue recourse to the Lord, and entreat him that he would purge our hearts, and set a watch over our mouths, that wee may, speak to his glory, and the good of men. Two motives stirring us up to a careful use of these means. And so we see the special means that serve for the mortifying of this sin also. Let us be stirred up to a carefulll use of them, and to that purpose consider we these 2. things. First, all manner of ungodly and cursed speaking, is the divels language, the tongue that so speaks, is set on fire of hell, Iam. 3.6. and it is an evidence, that the divell bears sway within, and sets the tongue a work. Secondlie, consider that if thou revile the children of God, thou reuilest the spirit of God, 1. Peter 4.14. and will the Lord suffer himself to bee reviled in his children? no, no, assure thyself such impiety cannot escape his punishing hand. But say some, surely such as wrong us are not the children of God, they are such vile persons, as if we should rak hell, we could not find the like. I would bee answered of thee, that thus pleadest for thyself to this question, are they worse then the divell himself, happily thou wilt say they are as bad, why yet hear what Iude hath taught thee by the example of Michael: ver. 9. Michael the archangel, when he strove against the divell, and disputed about the body of Moses, durst not blame him with cursed speaking, but said, the Lord rebuk thee, durst not Michael revile the divell,& wilt thou revile thy brother? think vpon it,& take heed what thou dost,& for conclusion of this, if we would not make it clear, both to ourselves and others, that wee are far from being guided by the spirit of Christ, and that our hearts are possessed of the divell, and our tongues his instruments, if wee would not( happily) revile the spirit of God, and shoot out our arrows of bitter words against heaven, which must needs fall on ourselves and bring down the vengeance of God vpon us, let us in the fear of God, be admonished to avoid cursed speaking let us be stirred up to bee earnest with the Lord, entreating him to purge our hearts and to tame our tongues, and to bring them into order, that they may speak to his glory, and the good of our brethren, and though wee bee smitten with the tongue of others, and reviled, yet that wee may not return rebuk for rebuk, but contrariwise, bless, knowing that we are thereunto called, that we should bee heires of blessing, as the Apostle saith, 1. Pet. 3.9. that so we may haue testimony and assurance to our own souls, that we are heires of heaven, and are within compass of Gods blessing, and shall be blessed of him in this life, and with everlasting blessing at his right hand in heaven. bitterness in writing cannot be justified though it be in defence of Gods cause. Now in that this sin of cursed speaking is to be mortified, and put away from us, being a great and grievous sin, it follows by proportion, that cursed writing cannot be justified and defended, and that cannot but bee a great sin, if any man dip his pen in wormwood, and suffer it to drop down gull and bitterness in his writing, yea, though a man writ in defence of Gods cause, and truth of religion against notorious heretics, though they revile him by their pens, yet he is to commit the injury to God, and not to revile them again, much less ought any man to do it, in defending his own private cause by writing. We may hence further collect and gather, that if cursed speaking either in secret, Cursing and banning of others is a foul and fearful sin and ought to be far from all that profess Christ. or openly be a great sin, and to be put away, then without question, much more is cursing, banning, and imprecation used against others, a great and grievous sin, if to revile another, and to give hard reproachful terms bee a great sin, then much greater sin is it to utter ill, wishing against him, as many graceless persons do, as that a vengeance, or mischief may light vpon him, that must needs bee a most grievous and fearful sin, and ought to bee far from all that profess Christ, and that wee may see the ouglines of this sin, know that cursing of others is an abuse, and profanation of an holy ordinance of God? for to curse is to pray against, and prayer ought not to bee used either to fulfil our lust on such as offend us, or for the hurt of any. again, by cursing men they take on them the office of God, they step up into Gods chair of iudgement. 1 For first they judge the party, when they curse worthy punishment. 2 And they determine the punishment that shal befall him,& wish it may light vpon him 3 And further he that nurseth another, goes about as much as lies in him to make the Lord partaker with him in his sin, for he being offended with the party, in a rage and violent passion desires the Lord to power some iudgement vpon him, and would haue the Lord bend down to satisfy his revengeful desire, which is a fearful height of impiety. Desire of reuenge is wicked, but to use God in it, and as much as in thee is, to make him a party, or an executioner of thy rage, seeking and wishing that he may curse and plague where thou wilt, he being all iustice, all mercy, and all goodness itself. O what an increase, and what a measure of sin is that, think on it whosoever thou art, that either through weakness yielding to the rage of thy unbridled affections, or through deep and dead security hast thy mouth opened to curse and ban, Wee are to consider how fearful a sin cursing is and learn to avoid it. ( which is a thing too common in the world) yea think on it seriously, that the cursing of others is a taking of Gods name in vain, and then remember what is the state of such as take Gods name in vain, even fearful and damnable, they stand guilty before the iudgement seat of God, and the Lord who only doth justify and acquit his children, hath said, he will not hold and account them guiltless, and if the Lord will not acquit and discharge thee from thy sin, who then shall be able to acquit and free thee from the damnation of hell, let it therefore settle and sink into thy heart, what a fearful and horrible sin it is to curse and ban, and learn to avoid it. Come wee to the next outward sin here name, namely, ( filthy speaking) and in handling of this: I will 1 First, show the sin itself, and the greatness of it, with examination touching the same. 2 Secondly, the means that serve for the mortifying of it. 3 And then deduce some further doctrine that will follow vpon it, that this sin is to be put away. For the first of these, know wee that this sin of filthy speaking may thus be generally conceived, it is a word or speech uttered that beseems not Christian honesty, when men speak of things that may move blushing, in gross and unseemly terms, that in general is filthy speaking. What filthy speaking is. But more especially, filthy speaking here intended and meant, is any obscene, immodest, or unchaste word, or speech, the Apostle here meaneth, such unclean& beastly words, as are wont to proceed out of the mouths of unclean persons, and this the Apostle calls corrupt or rotten speech, Eph. 4.29. and Eph. 5.4. he reckons up obscenity or filthiness, among things not to be name, and this is a sin against the seventh commandement, and the greatness of it may easily appear to us, thus it is a breach of that commandement, not onely as a fruit of uncleanness in such as use it, but also is an enticement, and a provocation to stir up others to uncleanness: The greatness of this sin. and hence it is, that the Apostle in the place before cited, calls filthy speech, corrupt or rotten speech, comparing it to a corrupt, or rotten flesh, that not onely stinketh, and hath happily worms engendered in itself, but is poisonful and hurtful to all that come near it, and hence it is likewise, that the mouth( as in regard of all evil speech generally) so of this especially is compared to a perverted mouth, Pro. 4.24. having as it were the vpper lip standing where the nether lip should stand, and contrariwise; yea, hence it is, that the mouth or throat is compared to an open sepulchre, Rom. 3.13. to an open grave, breathing& steeming up most loathsome& filthy smells, and certainly the greatness of this sin is notably expressed, in that it is called corrupt speech, for that shows it is extremely wicked, and sinful, the holy Ghost commonly useth that manner of speaking, to set out the exceeding greatness& foulness of sin, as when men before the flood were extremely wicked, and their lives stained with most foul sins, then the holy Ghost, Gen. 6.12. saith, all flesh had corrupt his way vpon the earth, and thus the Lord speaks of his people: Zephaniah 3.7. that they corrupted all, &c. signifying that all were exceedingly wicked, therfore filthy speaking being rotten and corrupt speech, we may conclude that it is most wicked& abominable,& this we are to consider,& think on, it is the fashion of the world to make small account of this sin, yea, reproof of such as are guilty of this sin. wicked persons oftentimes boast of it, and make it the matter of their sport and merriment, and too many there be, that are delighted in ribald and filthy speaking, yea, they make it their repast and recreation, to utter wanton speeches, to tell filthy tales, and to sing songs and sonnets, and ballads of love, and lightness, and most abominable filthiness; yea, I may say to many in this respect, as Christ said to the pharisees, in another case, Mat. 12.27. even your children shall herein bee witnesses against you, may not a man often hear it out of the mouths of children, even filthy speeches uttered by the mouths of children? and that is a plain evidence, that their Parents, and others with whom they live cannot wash their hands, and clear themselves of this sin, since then the hearts of many will tell them they are guilty of this sin, let us think on it, and consider the greatness of it, and if wee desire to bee freed from it, consider wee the means that serve to that purpose, means serving for the mortification of this sin are three. the special means tending to the mortifying of this sin, are in effect the same with those, that serve for the mortifying of cursed speaking, as, First, we are to labour for chased hearts, that our hearts may be chased, and purged of all filthy and unclean lusts, if the heart be unclean the tongue will be filthy, as a stinking breath argues rotten lungs and filthy inwards, Note. so filthy rotten speech discovers a corrupt, and rotten heart, it is but a vain speech of some, who say, though my speech be filthy, yet my heart is clean, we must therefore labour by an holy fear of God, by sound and true delight in his word, and by other good means ro purge the heart of filthy lusts. The second means is, to set a watch before our mouths job was never adulterer, yet made he covenant with his eyes, because he being clean in heart, would give no occasion outwardly, so must we in respect of this sin. The third means is also prayer to God, that he would by his spirit purge our harts, and so order and govern our mouths, that they may never be soiled with the dregs of filthy speaking. motives to stir us up to a careful use of these means. Now to stir us up to a careful use of these means, besides the greatness of this sin( which no doubt is of weight to as many as fear God, to make conscience of so great a sin) consider we what our saviour saith, Matth. 12.36. that of every idle word that men shall speak, they shall give account, at the day of iudgement,( that is) of every such word as brings no profit to men, nor honour to God, though it do not directly dishonour God, or hurt men, and if of every such word men must be accountable at the day of iudgement, then certainly much more for filthy words, if the trisler, and vain babbler, one that powers out words that bring no profit to himself, nor others, shall not be able to stand before the judge of all the world at the day of iudgement, where shall the filthy speaker, whose words haue offended God, and as a pestilent breath haue brought much infection, and hurt to men, bee able to appear: yea, I may safely speak, to thee that art a filthy speaker, and dost delight in filthy speaking, in the words of Christ himself, Matth. 23.33. how wilt thou escape the damnation of hell, surely, without Gods unspeakable mercy thou shalt not escape it, therefore think on thy sin, and make no tush at it, but now while thou hast time be humbled for that which is past, and be stirred up in the fear of God, to use all good means that hereafter thou mayest be enabled through Gods blessing, vpon the means to put away from thee all immodest, rotten, and filthy speaking. Now in that this sin of filthy speaking, or the speaking of filthiness is a great sin, The acting of filthiness as stage-players do, is a most fearful sin. we may hence gather without question, the acting of filthiness is much more a sin, if to speak filthily bee a great sin, then doubtless, far greater sin is it to act filthiness, to represent and set it out, not only by speech, but by gesture, and by conveyances and devices, as stage-plaies do, for what are stage-plaies, but representations of the vices, and filthy sins of men in the world by speech and gesture? and therefore much are they to bee condemned, reproof of them who make their children stage-players. who make or tend to make their children stage-plaiers, yea know it, that to make thy child a stage-plaier, is to dedicate him to the divell, and to make him his instrument, and touching this, I will say no more then an ancient divine saith, players behaviour polluteth all things, and of plays he saith, they are the feasts of Satan, and the inventions of the divell. Come wee to the last words of this verse, ( out of your mouths) though these words may be referred both to cursed speaking, and to filthy speaking, yet( as I take it) they haue special relation to the latter of these, and therefore we find them added by the Apostle, Ephes. 4.29. Let no corrupt communication proceed out of your mouth, the point hence offered is this. That if filthiness be conceived in the heart, yet wee are not to suffer it to break out of our mouths, Though the heart conceive filthiness yet the mouth must not utter it. we are indeed as much as is possible to keep our hearts free from all unclean conceits, but if they bee cast in by Satan, or arise from our own corruption, wee are not to utter them with our mouths in the hearing of others. The reason is plain, it is a further degree of sin, to think ill is a sin, but to utter that conceived ill, is a further degree of sin, reproof of them who suffer their mouths to utter what filthiness soever they conceive in their mindes. much therfore are they to blame, who belch out what filthiness soever comes in their mind, and being told of it, pled for themselves, and say, I am a plain fellow, I am no hypocrite, I cannot dissemble, I must needs speak what I think, as if a man were an hypocrite that yields obedience to the word of God, what wilt thou answer, when this injunction, of the Apostle ( put away filthy speaking out of your mouths) shall bee laid before thee at the day of iudgement, surely thou shalt then bee speechless, and haue nothing to answer, thine own conscience shall then condemn thee, therfore think on it, and remember the hurt that comes by filthy speaking, Note. both to thyself and others, a filthy word is no sooner out of the mouth but it sends a stink back again to thine own heart, and makes it fowler then it was before, and many times it doth dangerously infect others, yea, sometimes it strikes such a deep wound into the soul of another, as no physician can heal, but only the holy Ghost, and no medicine can cure, but the blood of Iesus Christ, and therefore if filthy conceits arise in thine heart, there stifle them, suffer them not to break out, and to be uttered by thy mouth, least so thou kindle a greater fire of lust, both in thine own bosom, and in the hearts of others, and withall a greater fire of Gods vengeance, both against thyself and others. VER. 9. lye not one to another, seeing that ye haue put off the old man with his works. In this verse our Apostle adds the third outward sin, that is to be put away( namely) Lying) and then having ended his enumeration of the sins that are to bee put away, he goes one to press his exhortation by weight of reason in the words following: ( Seeing that ye haue put off the old man with his works) I will lay forth this argument when we come to the handling of those words. Now touching this sin of Lying, I will 1 First, show what it is, and the greatness of it, with examination touching the same. 2 And secondly, the means that are to be used for the mortification of it. 3 And then come to some general doctrine. First therefore, for the sin itself, know wee that a lye is when a man speaks an untruth witting, and willingly, What the sin of lying is. and with a purpose to deceive; for there be three things that concur in the making of a lye. 1 First, that the thing spoken befalse, Three things concurring in the making of a lye. and an untruth, that is the very matter of every lie. 2 Secondly, that he that speaks it know it to bee false, and yet notwithstanding willingly speaks it. And herein, we are to observe a difference between speaking an untruth and a lye; A difference between speaking an untruth and a lye. for a man may speak an untruth, and yet not lye, as when he speaks that which is false, but thinking it to be true, though he err and be deceived, yet he speaks not against his knowledge, and so he speaks not a lye. 3 And the third thing in making of a lye is, that an untruth be spoken with intention and purpose to deceive. And these three things ever meet together in a lye, and so a lye is a voluntary speaking of that a man knows to be false with a mind, and purpose to deceive; yet that wee misconceiue not this point, know that in speaking some things, one word or one thing may bee put for another, and yet no lye, Note. as it is in Metaphors, and other figurative speeches; yea sometimes a thing supposed, or feigned may be uttered, and yet no lye, as it is in the Parables of holy Scripture, as that judge. 9.8. of the trees conferring together; and that 2. Sam. 12. propounded by Nathan to david of a rich man that had many sheep, and a poor man that had but one, and diuers others, yea sometimes a man may speak something not contrary, but beside, or diuers from the truth, and yet not lye, as when parents would insinuate to their children the hurt and danger of some place, as of a ditch or pit, they use to tell them there is a bear, or a Bulbegger to keep them from that place, and that is a thing spoken not contrary, but diuers from the truth, and it is nothing else but an expressing of a conceived danger in other terms, in words of terror, and fear, to keep their children from it, and this may bee done without fault; for a lye is speaking of that is false, and contrary to the truth willingly, and with an intention to deceive, The greatness of this sin appears by 4. things. and this is a sin against the ninth Commandement, and this may easily appear unto us to bee a great sin. First, for that the devill, the author of evil indifferently, is notwithstanding particularly called a liar, and the author, or father of lies, John 8.44. as if in a special, and peculiar manner, lying proceeded from the devill. Secondly, lying cannot be a sin of ignorance, but of an higher nature, even of presumption, he that lieth sins not vpon mere ignorance( of which nature many other sins are) but against his knowledge, and consequently against his conscience, if his conscience be not dead, and past feeling. And thirdly, lying is a great sin, in that it is not onely hurtful to men overtaken, and abused by it, but it also tends to the utter overthrow of all human society, for what comfortable, or profitable society can men haue together, if truth in speaking be banished from it? How shall a man know what to look for, or what to trust to, or otherwise, unless men speak truth to one another. And it is further a plain evidence of the greatness of this sin, in that when a man hath told a lye, yet he would not seem to haue told it, and why so? Nature itself teacheth him that to lye is evil, and a sinful of infamy, yea even swaggerers, and ruffians, such as make no conscience of any sin, yet cannot endure to bee charged with a lye, they hold it so odious, that a man that gives them the lye, he must for it receive the stab; therefore doubtless, the sin of lying is most odious, and hateful both of God and men, though but mere natural men, and yet lying is a common sin, and though every man bee loathe to be taken with a lye, yet it is a rare thing to find a man that makes conscience of a lye: what more common with men in buying, and selling, Lying is a common sin amongst men and trading together then the sin of lying? I fear me the most of our hearts will tell us, wee haue many times this way faulted, haue wee not many times said, in selling of our commodities it is good, yea very good, and no better to be had for money, when we knew it was nought, and worth little or nothing? Yea, to a lye, haue we not sometimes added an oath? which is most fearful, and who is it almost that hath not bidden his seruant to lye? as to say, such a thing stood him in so much, when it did not? or that he was not in such a place, when he knew to the contrary? and what more common with seruants then to do as Gehazi the seruant of Elisha did, 2. King. 5.25. to cloak and smooth over a fault with a lye, which indeed is to wound themselves by sin, and then to seek to the devill for a medicine, no doubt I might yet instance in many other particulars, our own hearts will tell us, that amongst many other sins wee are guilty also of this sin of lying, and wee cannot clear ourselves of so foul a sin. Two means serving for the mortifying of the sin of lying. Now the special means that serve for the mortifying of this sin, are these two. first, we are to labour to carry in us, not only a conscience of speaking the truth, but of speaking the truth without guile and without deceit, a conscience to speak the truth in our hearts, as the Psalmist saith, Psal. 15.2. that is, in sincerity, and in uprightness of heart; the devill may sometimes speak the truth, Note. but never without guile, he spake the truth to Christ, Math 4.6. when he said, He will give his Angels charge over thee, and with their hands they shall lift thee up, lest at any time thou shouldst dash thy foot against a ston: but it was guilefully delivered, a material part of the text was suppressed, and the rest perverted, to draw him to presumption; therefore labour thou to carry in thee, a conscience of speaking the truth, and that in truth of heart, if thou give so much way to thine own corruption, as to speak the truth guilefully, thou wilt in the end not stick to utter flat lies, and palpable untruths. The second means is this, thou art to carry in thee an hatred of lying, not onely in thyself, but in all others it is made a note of a godly man, Prou. 13.5. That he hates lying words, as well in others, as he forbears to speak them himself; if thou favour lying in others, thou wilt soon come to like it in thyself, and therefore a notable way to keep it from thee, is to hate it both in thyself, and in others, and remember to this purpose what the holy Ghost saith. revel. 22.15. that not onely such as make lies, but such as love them shall bee shut out of the heavenly jerusalem. motives stirring us up to use of these means. Now to stir us up to a careful use of these means, and to make conscience to put away from us this sin of lying( besides this, that the reward of a liar is not to bee believed when he speaks the truth, common experience shows it, that one being once found in a lye is hardly after that believed) besides this, consider wee these things. First, lying is a conformity with the devill, nothing makes men more like to Satan then lying, lying is the devils mother tongue, and when men lye they are most like to him, and it is a mark of the devils child. Secondly, every liar in respect of his lying is a loathfull person, yea abominable in the sight of God, the Text is plain: Prou. 6.16.17. Prou. 12.22. The lying lips are an abomination to the Lord. Last of all consider we among whom liars are ranked and their grievous punishment, revel. 21.8. they are reckoned up with the fearful, and vnbeleeuing, and the abominable, and murtherers, and whoremongers, and sorcerers, and Idolaters, and they must haue their portion with those their companions in the lake that burneth with fire and brimestone, if then wee would not make ourselves most like to the devill, and be marked for his children, if we would not be odious and abominable in Gods sight, and if wee would not make ourselves liable to most grievous punishment in the bottomless pit of Hell, with such as are most abominable; then let us in the fear of God bee humbled for that sin of lying that hath been committed by us heretofore, and let us ever hereafter bee careful to avoid it; let us carry in us a conscience to speak the truth, and that in truth of heart without fraud, or guile, and let us hate lying, both in ourselves, and in others, and let our hearts bee taken up with a fear of God in his holy Commandement that forbids this sin of lying. Come we now to such general doctrine as is offered unto us from these words, ( lye not one to another.) First, we are to mark that the Apostle speaks indefinitely, he saith not, use not this, or that kind of lying, but indefinitely, and lye not one to another. Hence we may conclude. That all kind of lying is evil, and to bee avoided, and thus the Apostle speaks, All kind of lying is evil and to be avoided. Ephes. 4.25. Cast off lying, and speak truth every man unto his neighbour: And for better conceiving of this conclusion, we must know that there are usually made three kindes of lies. Lies be of 3. sorts. 1 First, a pernicious lye, which tendeth to the hurt of another, either in his life, or in his goods, or in his good name. 2 Secondly, a pleasant lye made in merriment and sport. 3 Thirdly, an officious lye, when one tells a lye to do another good, as to deliver him from danger, or the like. Now there is not any of these sorts of lying, but it is evil, and to be put away from vs. And the reason is this, every sort of lying is in it own nature evil, and contrary to the truth, and being evil in it own nature, no circumstance, or respect whatsoever can make it good; a lye cannot be made good, though it haue respect to the saving of a mans life: a man may not lye for the saving of his life or the life of an other, Note no more then he may commit adultery, or do any act that is simply evil for the same purpose; no surely, a man is not to lye, for the gaining of another mans soul; though a Captaiue under the turk, not yet won to the faith, might be delivered by a lye, yet in this case a man is not to lye to set him at liberty: the rule of the Apostle Rom. 3.8. stands firm, evil( that is) that which in it own nature is evil, may never be done, what good soever may come on it. Now some objections are to be answered that are made against this doctrine, as, First, it may be said, that actions or speeches are to bee esteemed good, or evil in respect of their ends, as that is a good action, or speech that tends to a good end; and on the contrary, that is a bad action, or speech that tends to a bad end, and therefore some lye, as( namely) an officious lye made for a good end, may be used. Answer, indeed actions, or speeches civil, and indifferent are to bee esteemed good, or evil in respect of their ends, but not any action or speech in it own nature good, or evil, not any action or speech commanded, or forbidden in the moral Law of God, and so no lye can bee made good, in respect of a good end, being evil in it own nature, and forbidden in the Lawe of God. It is a good speech of Augustine to this purpose, saith he, there is no fact so ill, but may be defended, if it bee considered not in it own nature, but onely in the end to which it sometimes tendeth; that which is most ill may sometimes haue respect to a good end, but the end makes not that good which is ill in itself. Some may further say, of two evils the less is to bee chosen, now it may so fall out that a lye may be a less evil then that which will follow on the telling of it: for example, a man by telling truth, may happily discover an innocent man that lies hide from another that seeks his life, and intends to kill him, and so he may become a means of his murder, whereas if he should lye, and say he knows not where he is, he might hinder the one from murdering, and the other from being murdered, and therefore it seems a lye in such a case may be admitted. Answer, that rule of two evils the less is to be chosen, is to be understood of such evils as are punishments, or inconveniences, not of such evils as are sins, no evil of sin is to be admitted at all, neither will it stand good in the sight of God to escape a greater sin by doing a less, there is no such necessity that a man should commit sin, he ought rather to choose to die then to sin, that fact of Lot which was of this nature, Gen. 19.8 in offering his two daughters to be abused by the filthy Sodomites, though it were for the avoiding of a greater evil, yet it cannot be justified, and in the example propounded, a man may avoid both lying, and the discovering of him that lies hide, for he may either be silent, or say he knows where he is, but he will not discover him, and this he is rather to do then to lye, or to discover him, though he do thereby expose himself to danger through the rage of him that pursues his innocent brother. It is further objected, we red that many holy men in Scripture haue lied, as Abraham, jacob, and many others, and therefore a man may sometimes lye. Answer, those lies of holy men are recorded in Scripture, not for approbation, and for our imitation that wee should do the like, but as their falls and infirmities, and that their faults, and slidings must bee warnings to us: as Augustine saith, the fall of the stronger must be a warning to the weaker. Oh, but the Midwiues of egypt saved the male children alive, Exod. 1.19. and Rahab saved the spies, josh. 2.5. by lying, and they are commended for so doing. Answer, again, the things that they did are commended, not their manner of doing them, that which they did was a fruit of faith, and of the fear of God, but they failed in the manner of doing it, and their lying is not approved, that was their sin. happily some may further say, how can faith, and the fear of God, and a manifest sin, stand together. Answer, faith, and the true fear of God, and a continuance in any known sin cannot stand together, but faith, and the fear of God, and a manifest sin of frailty may well stand together: Wicked shifts of Papists to defend or to extenuate the sin of lying. it remaines then still a truth, that all kind of lying is evil, and to bee put away from vs. I might bend the force of this doctrine against our aduersaries the Papists, who teach, that every kind of lye used in an oath is mortal sin, but out of an oath, they say, a pernicious lye onely is mortal, and the officious, and jesting lye, are venial sins, that is, as they say, sins besides the Law of God, and not contrary to it, and especially I might stand here to show the wickedness of that new trick of equivocation, whereby the Iesuites think it lawful to delude our Magistrates being examined by them, with their ambiguous,& indeed lying answer, The like shift of the Familists. and such a trick also that unreasonable sect of the family of love hath taken up, they use so to wind away with obscure and intricate terms when they are examined, that their heresy can hardly be found out by their confession, but I leave the further confutation of them to others that haue done it to very good purpose, and consider wee, that no kind of lying can be defended, no though it might be for the saving of a mans life, and therefore without question, reproof of such as use lying for their own advantage. that kind of lye hath no excuse or defence, which is too common in the world, when men lye for their own profit, and for their own advantage and gain, men commonly think that that gain is sweet, and comes easily in, that is gotten by lying, but alas, what sweetness, or what comfort can there bee in that gain that brings Gods curse with it, will thy gain( if it were) the gaining of the whole world, be able to countervail the high displeasure of God, or the loss of his favor, together with the forfeiting of thine own salvation? Oh think on it, and learn to make conscience of lying, though thereby thou mightest gain never so much, yea, if the case so stand, that thou must either lye or lose thy life, rather suffer thy life to be taken from thee, and that by most cruel torments, then to lye, and so sin against God: for what will it profit thee to prolong thy temporal life here, and hereafter to lose life eternal, and to hazard the state of thy soul for ever? it is an excellent speech of Augustine( saith he) thou wilt make a lye, least thou shouldst die, thou both liest and diest too, for while thou wouldest shun one kind of death which thou mayst defer, but canst not take away; thou fallest into two, first, dying in thy soul, and then afterward in thy body, and certainly so it is, therefore think on it, and consider it. observe we in the next place, that our Apostle saith not barely ( lye not) put away lying, but he adds further ( lye not one to another) and it is as if he had said, howsoever others are deceitful in their words one to another, yet in any case do not you believing Colossians use deceit, and lying one to another, from this amplification, we may further gather thus much. That for one Christian to lye to another, is most odious, for believers and professors of the same faith, It is most odious for one Christian to lye to another. to lye one to another, that is a great and grievous sin, and that this is the purpose of the Apostle, to teach this point by this addition, is clear by his exhortation, Ephes. 4.25. where he saith, cast off lying, and doth not onely amplify that by the contrary, speak every man truth, but he adds further, that here though he doth indifferent terms, unto his neighbour, and this we find added by the Lord himself, speaking by his Prophet, Zecha. 8.16. These are the things that ye shall do, speak ye the truth, not onely speak ye the truth, but speak ye every man the truth unto his neighbour, it is then a clear point, that it is a great and grievous sin, for one Christian, and for one believer to lye to another. Now here two questions offer themselves to bee discussed. The first is this, whether it be lawful to lye to an infidel, or to one not professing the same truth with vs. Answer, no, it is not lawful, it is not any respect either of person or profession that can qualify a lye to make it lawful. Some object and say, that the Apostle in that place, Ephes. 4.25. useth this reason, why we should cast off lying, because wee are members one of another now( say they) infidels, and such as are of different religion from us, are not members with us of the same body, therefore it seems, that to them wee may lawfully use deceit and lying. Answer, that reason of the Apostle must be conceived as proper to believers& professors of the gospel, as binding them more strictly to speak truth one to another, but it will not follow that hereby they haue liberty to lye to others, no, to lye is evil, and sinful to whomsoever it bee, but to lye to our brethren, professors of the same truth, with us, being members of the same body, is more grievous then to lye to others, that is the meaning of the Apostle, and so his words make nothing for defence of lying to infidels, and to such as differ from us in religion. The second question is this, whether it be lawful sometimes to suppress the truth in part, and to conceal part of the truth one from another. To this I answer, it is not onely lawful, but sometimes expedient to conceal part of the truth one from another; so as it be without fraud or deceit, it is never lawful to lye one to another, because that is a negative commandement and binds at all times, and to all times, but the other, speak the truth one to another, is an affirmative commandement, and binds indeed at all times, but not to all times, it may bee lawful and expedient sometimes to conceal part of the truth one from another, as sometimes charity requires that wee cover a multitude of sins, 1 Pet. 4.8. and the sins we ourselves haue committed in secret, it is lawful and expedient to conceal one from another, and not to reveal them, unless it bee at such times as they lye heavy on our consciences, and to such as may minister council, ease and comfort unto us, otherwise it is lawful to conceal them from others, because no man ought to bring infamy vpon himself, that is a greater sin, then to bring infamy on others, Note as any crime a man commits against himself is more heinous then the same crime against another. Many other particular cases I might lay down wherein it is lawful, and expedient to suppress and conceal the truth in part one from another. But let this suffice for answer to these two questions. Now for use of this doctrine delivered, is it so, that for Christians, believers and professors of the same truth, to lye one to another is a great sin, We that profess ourselves Christians ought to be far from using deceit and lying one to another. then far be it from every one of us to use deceit and lying one to another, we hold ourselves to be true believers, and we make profession of the same faith, and shall we be found deceitful, and liars one to another? surely then we dishonour our profession, yea, we make it more then manifest, that wee haue no fellowship with God the father of truth, nor with Christ his son, who is truth, nor with the holy Ghost, who is the Spirit of truth, remember we the Apostles reason, cast off lying, for ye are members one of another, true believers are members of that body whereof Christ is the head who is truth itself, and in whose mouth no deceit was found, Isa. 52.9. it is therefore monstrous to bee found liars under such an head, and is it less then monstrous, and dangerous too for one member of the body to deceive another? certainly no, if the eye should deceive the foot would it not go wrong both with itself, and with the whole body? and so is it in the mystical body of Christ, if one member lye to another, and deceive another. Let us then remember that wee are members one of another, and therefore ought to love as the members of one body, and if there be true love in us, we cannot lye, nor deceive one another. Come we now to that which followeth in this verse ( seeing that ye haue put off the old man with his works. Our Apostle having ended his enumeration of the sins that are to be put away, in these words he goes on to press his former exhortation, tending to mortification, and he doth here further urge the believing Colossians to mortify, and to put away clean out of sight the sins before name, by an argument taken from their regeneration, begun, that seeing regeneration, was begun in them, they should go on in the same, and mortify and put away their sins. Now this regeneration begun is laid forth by the Apostle in the parts of it, which are two. The first he calls a putting off the old man laid down in this verse. The second, a putting on of the new, ver. 10. which putting on of the new man, is further described in the words following to the end of verse 11. Come we to the words of this verse, wherein is expressed the first part of regeneration or sanctification ( seeing that ye haue put off) the original word is {αβγδ} having put off, signifying that the believing Colossians, Interpretation. had already begun to put off the old man, and this phrase or form of speech ( put off) is metaphoricall, it is borrowed from uncloathing the body, from stripping off the apparel, to signify the manner of putting away, and abolishing of the old man, that it is after the manner of putting off apparel, and by the old man in this place, wee are to understand the corruption of nature derived from our first Parents, which all of us haue drawn from Adam, by natural generation, it is usual in Scripture to set out this corruption under the name of the old man, so calling it by the name of man, because it reacheth as far as any power of part, as any faculty or ability of the soul or body of man, and then giuing to it, that epithet ( old) because it is as old even as Adam himself since his fall, and sucked out off his loins, and because it is in us before the new man, wee haue it in us from our conception and birth, wee receive the new man afterward from Christ( with his works) that is, with manifold actual transgressions proceeding from that corruption both in heart and life, thus then briefly conceive these words. Seeing that ye haue already begun to put away and to abolish the corruption of nature, spread over all the powers of your souls, and parts of your bodies, derived from the loins of your first Parents by natural generation, with manifold actual transgressions, issuing and proceeding from them. I think it meet here to answer two questions. The first is this, it may be demanded when the Colossians begun to put away the corruption of nature. Answer, even when they first believed in Christ, for so it is with all true believers, so soon as they begin by faith to be united to Christ, and to apply to themselves Christ crucified, they are partakers of that power of Christ, that sustained Christ on the cross, even the power of his Spirit, and that is effectual to abolish sin in them daily. The second question is, how far forth the believing Colossians, had abolished the corruption of nature. Answer, though by the effectual power of the spirit, they had abolished that corruption in all the powers of their souls, yet not wholly, but so as there was a remainder of it in all and every faculty, and power of their fowls which continued in them till death, though not imputed unto them, these two things well conceived help much to the true understanding of the text. Now first observe wee the argument here used by the Apostle, he brings an argument from regeneration, or sanctification, begun to urge the believing Colossians to put away wrath, anger maliciousness, and other sins before reckoned up, that seeing they had already begun to put away the corruption of nature with the fruits of it, they should still go on: hence wee are plainly taught thus much. That sanctification, or regeneration begun, must be continued, Sanctification or regeneration begun must be continued. if the work of regeneration be once begun in us, we must labour to continue it, and daily more and more to be purged from sin, and daily more and more to bee sanctified, yea, to feel the power of the spirit daily subduing pride, self-love, vainglory, envy, covetousness, with a number of such like evil affections, that are deeply rooted in our nature, it is the exhortation of the Apostle, 2. Corinth. 7.1. that wee cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto full holinesse, in the fear of God: it is a point no doubt well known to us in speculation, that we are to go on from one degree of sanctification to another, from one measure of grace to another, and therefore I forbear to enlarge the point. Yet we haue need to bee put in mind of it, and to bee stirred up to the practise of it, to that end consider we thus much, that if grace grow not in us, motives stirring us up to find grace growing in us and if wee go not on from one measure of grace to another, certainly grace is not yet truly wrought in vs. again, howsoever the gift of regeneration, the Spirit of grace can never be utterly extinguished and lost, yet wee falling away from the measure of grace received, wee therewith lose the comfort of that grace, and the feeling of that ioy wee were wont to find in the same, and wee cannot recover it without much sorrow and grief of heart. Let us therefore remember the exhortation of the holy Ghost. revel. 22.11. he that is holy, let him bee more holy, let us not content ourselves, with the beginnings of grace and holinesse, but labour to go on in holinesse, expressing the same in these words, the Lord hath prepared for us to walk in, it will be a comfort to us in this life, and through Gods mercy it shall bee rewarded with eternal glory in the life to come. Come we to the words themselves, and therein first observe that phrase and form of speech ( put off) wherein the Apostle sets down the manner of abolishing the corruption of nature, that it is after the manner of uncloathing the body, wee had the same form of speech, chap. 2.11. whence wee noted that the corruption of nature is not a substantial thing as some haue imagined, nor a corruption of the substance of the soul, for then could not the soul be immortal, nor Christ haue taken mans nature without sin, but it is a corruption cleaning to the faculties, powers, and affections of the soul, and such as may be stripped off by the powerful work of the spirit of God, this was manifested, and use made of it, only here take notice of one thing further from this manner of speaking, in that the corruption of nature, is as a garment in wraping the soul as the apparel doth the body. We are given to understand that men unregenerate, and as yet in their natural corruption, unregenerate persons are most odious and filthy in the sight of God. are most odious and filthy persons in the sight of God, they appear before him, in the vesture of filthiness and corruption, unregenerate persons though their bodies bee clad in silks and velvets, and cloth of gold, yet in their souls, there is nothing to bee seen but most loathfull filthiness, they are such as the Lord speaks of, Ezechiel, 16.6. polluted in their own blood, and no lazar, though as full of sores as job 2.7. from the soul of his foot, to the crown of his head, is as loathsome in mans sight, as an unregenerate person is, in respect of this natural corruption in the sight of God, for in regard of that, the Lord cannot look on him but bee offended, it carries in it a guiltiness of Gods wrath as the Apostle saith, Ephes. 2.5. unregenerate persons are children of wrath, they haue in them the image and stamp of Satan, so as the Lord cannot behold them but in wrath in regard of their corruption. And this ought to stir us up to consider, and to examine in what state wee stand, A ground of examination& trial of ourselves in respect of the corruption of nature. whether yet our souls be clothed in the leather coat of Adam, as Luther speaks, in the leprous and mortal garment of natural corruption, or no, if our souls be yet clad in the filthy rags of nature, certainly, in respect of that, wee are most odious in the sight of God, howsoever our bodies are tricked and trimmed, yet wee carry about the stamp of Gods wrath in our souls, and as at all times, this is to bee thought on, so especially when wee come most near to the presence of God, as it were into his chamber of presence, as we do when we come to the public worship of God, then we come within compass of the beauty of his face, Psalm. 27.4. even before the bright shining face of the Lord, shining in his ordinances. If we were to come into the presence of an earthly Prince, or some great man, we would do as joseph did, Gen. 41.14. when he was to go before pharaoh, put of our old clothes; we know wee are careful to lay aside our old apparel, when we come into the public assembly on the Sabbath day, and not to come in our old clothes; and shal we be so careful in respect of the clothing of our bodies, and bee altogether careless in respect of the vesture of our souls? Shall wee approach near the glorious presence of God in our old rotten rags of nature? In our natural blindness of mind, and hardness of heat? Wee may do so for a time, but certainly at length the Lord will find us out, and say to us as it is. Matth. 22.12. Friend, how camest thou in hither, and hast not on a wedding garment. How wast thou so bold to come in hither, so near my glorious presence in thy filthy rags? And we shall then be speachlesse, and not haue a word to answer, and we shall hear that heavy doom, bind him hand and foot, take him away, cast him into utter darkness, for assuredly the Lord will be glorified in all that come near him, Leuit. 10.3. either to their good, and comfort which thou canst not look for coming in thy corruption, and sins, or in their confusion; therefore remember that thou labour by all good means to cleanse thine heart, and to sanctify thy soul, and as much as possibly thou canst to put off the corruption, and filthiness of it, when thou comest to compass Gods altar, and to appear before him in the public assembly. In the next place, observe we, the Apostle sets down the corruption of nature under the name of the old man,& so he calls it in other places: now hence I might stand to show the extension, and greatness of the corruption of nature, that it is extended and spread over all the powers of the soul, and all the parts and members of the body, and therefore called the old man, signifying that a natural man is nothing else, but as a man compounded of corruption, and that the corruption of nature is no light, and superficial thing: but of these things we haue spoken, Cap. 2.11. Onely one thing further I will hence observe, and that is this. In that the corruption of nature is expressed under the name of the old man, we are given to know, That it is not in us as a babe, it is no tender weak thing, as a little suckling, The corruption of nature is not in us as a babe, or as a tender weak thing, but it is strong and powerful in vs. but it is tough, and strong as a man grown in yeeres, yea it is strong and powerful, even in babes, and sucklings, such as yet hang at their mothers breast, though it show not forth the strength of it till afterward, and when it comes to exercise the force, it shows it self no feeble and weak thing, but of exceeding great strength, carrying to sin with a violent course, as any occasion is offered; yea if it be not restrained it carrieth to extreme outrage in sin, and hence it is called the Law of sin, Rom. 7.23. because as a Lawe it doth exercise power over all the powers of the soul, and parts of the body; yea original corruption is so strong in us by nature that it takes occasion by that which should be a means to cure it, to break out, and to show itself more violent, as the Apostle shows in his own example Rom. 7.8.13. Now then, this being so, that the corruption of nature is in us at the first, as tough, and strong as an old man, let us take heed wee suffer it not to grow to a greater strength in us, We must take heed we suffer not our corruption to grow to a greater strength. for then a thousand to one wee shall never be able to overcome it, and this we do if wee suffer it to continue in full strength not abated by mortification, if thou use not the means to put off thy natural blindness of mind, but still continue in it, thy mind will become more uncapable of any good instruction: do not many aged persons find this in themselves? do they not find such a dulness of mind in them, that they sometimes utter it in plain terms, and say, they are too old to learn, as much as to say, they are too old to bee good, their blindness is become invincible; and is it not so in the natural hardness of the heart? Is not that much increased by continuance in the same, by the suggestion of Satan, by ill counsel, ill company, by custom of sin, and by the just iudgement of God; so as the means of mollifying the word, and judgements of God, become means of further hardening? Too lamentable experience shows this to be true, and therefore betimes grapple with that old man, thine own corruption, and with speed use the means that serve for the mortification of it; labour to beleeue in Christ crucified, apply to thy soul the word of God, the sword of the Spirit, for the cutting down of that corruption, if thou suffer it to continue in thee, thou ioinest hands with the devill, and takest part with thine own corruption, thy greatest enemies, and dost fortify them against thyself, a thousand to one, to the utter overthrow of thine own soul. We find here further added that the believing Colossians had begun to put off, together with the old man, his works,( that is) their manifold actual sins issuing out from their natural corruption. Now in that actual sins are called ( works) occasion is offered to examine, whether actual sin haue a positive nature and being, or no? But that point is more fit for the schools, onely know we thus much, that actual sin hath not a being as a creature, as a thing created of God, but onely as all other actions of men, or Angels, which haue their being in the doing, and cease with the end of doing, and are no creatures. again, in that the Apostle calls actual sins, ( works of the old man) occasion is given to show, that actual sin is a work not proceeding from God as it is evil, but from our own corruption, and from the devill, and therefore it is here called a work of the old man, and in other places, the work of the devill; indeed in actual sin the motion of the body or soul is from God, for in him we live, move, and haue our being, but the euilnesse of that motion, by disposing, and applying of it otherwise then wee ought, is from the corruption that is in us, stirred up by the devill, I will not further stand vpon these points. Wee are to mark that the Apostle doth conjoin the putting off the old man, and the putting off of his works, and hence we may raise this conclusion. That the putting off the old man, and the putting off of his works ever go together, The abolishment of the corruption of nature, and of the fruits of it, ever go together. the abolishment of the corruption of nature, and the abolishment of the fruits of that corruption( namely) actual sins issuing out from thence are undivided companions, they ever go together, Ephes. 4.22. Yea, look in what measure the corruption of nature is abolished, and put away, and without doubt the fruits of it are in like measure abolished. Hence it is, that the abolishing of the corruption of nature, is called a crucifying of the flesh with the sinful affections and lusts, Gal. 5.24. and a crucifying of the old man, and a destruction of the body of sin, together with a not serving of sin, and not giuing the members as instruments unto sin, Rom. 6.6.13. And hence it is, that true believers are said to be dead to sin, the corruption of nature being as it were dead in them, and not bringing forth the actions of sin, as it did when it was alive, and in full force, and strength in them. And this may serve as a ground of trial to every one, the corruption of nature itself is secret, trial whether the corruption of nature be abolished, or no? is by the fruits of it. and hidden, and not so easily discerned, whether it bee abolished, or no? Yet the works of it are manifest, as the Apostle saith, Gal. 5.19. The works of the flesh are manifest: his meaning is, they are manifest, not onely to God, but even to men that haue the light of reason, and natural conscience; therefore by the works of it try thyself, there is no better warrant to thy conscience, that the old man is put off, then when thou findest his works stripped off, it is a sure token that the corruption of nature is wounded in thee, and hath received a deadly blow, when it breaks not out into those actual sins it was wont in former times, thou having still, strength, abilility, opportunity, and means of committing the same; yea though thy corruption be still working in thee, as it will bee till death, and sometimes prevail in bringing forth of sin; yet it is a sure argument that it is wounded in thee, when thou goest untowardly, and like a bungler about sin, and as the Apostle saith, Rom. 7.15. Dost not allow but hate that thou dost, but on the contraries, if the works of the old man bee found in thee, those manifest works the Apostle reckons up, Gal. 5.19. adultery. Fornication. Uncleanenesse. wantonness, &c. or the like, if there be as the Apostle here speaks. Wrath. Anger. maliciousness in thy heart. Cursed speaking. Filthy speaking. Lying in thy mouth. And if thou commit any sin with pleasure, certainly the old man is yet lively in thee, and is in full force and strength in thee, and thou art yet in the gull of bitterness, and the band of iniquity, therefore deceive not thyself, remember that the putting off the old man, and the putting off of his works, ever go together, put off the one, and put off the other, hold on the works of the old man, and the old man is not put off, if thy life be defiled with sin, certainly thy heart is not clean. VER. 10. And haue put on the new, which is renewed in knowledge, after the image of him that created him. Come we to the tenth verse, where the Apostle layeth forth the other part of regeneration, or sanctification, begun in the Colossians, in the first words of it: And haue put on the new.) Interpretation. The understanding of the former words, will lead us to the meaning of these, for here the Apostle doth still continue his Metaphoricall speech begun in the verse before, ( Put on) this phrase is taken from clothing the body, from putting on of a garment, and to put on a garment( we know) is to cover the body with it, and to apply it to the body: so that hereby is ment that the believing Colossians had begun to cover themselves with the new man, and as nearly to apply him to themselves as a garment ( by the new man) we are to understand that which is contrary to the old man( namely) the image of God renewed in true believers, as the Apostle here expounds himself in the words following, ( which is renewed)( that is) that new quality of inherent holinesse that is wrought by the Spirit of Christ in all his members, which is therefore called, 1 First, by the name of man because it also reacheth as far as any power, or part of soul, or body. 2 And again, it is called the new man, because we haue it not by natural birth but new birth, by regeneration afterward from Christ. Thus then we are to conceive these words ( And haue put on the new) as if the Apostle had said, And haue begun to cover, and to apply to yourselves as a garment, the image of God, even that new quality of inherent holinesse, that is wrought by the spirit of Christ in all his members, both in their souls and bodies: the Papists would force out of this text, that the iustice, A note of the Papists wrested from this text. or righteousness by which we stand just in the sight of God, is a very quality and form, inherent in the soul adorning the same, and not onely Christ his righteousness imputed to true believers, this is their note on this place, but it is most absurd, it is clean besides the purpose of the Apostle, he here treats not at a●● of justification, either in the sight of God, or men, but onely speaks of regeneration, or sanctification, setting that out in the parts of it, his speech drives not at all to justification, it seems they are driven to hard shifts when they seek to wrest this, and like places to favour their devise. observe we here that the Apostle speaking of the regeneration, or sanctification of the believing Colossians, he sets it forth in these 2. branches. 1 A putting off the old man. 2 And a putting on of the new. Hence we are taught thus much. That true regeneration, True sanctification st●nds both in abolishing the corruption of nature, and also in a renovation according to Gods image. or sanctification standeth in these two things. 1 In abolishing the power of nature in all the powers of the soul, and in all the members of the body. 2 And also a renovation of them according to the Image of God. And this we may find also plainly taught by the Apostle: Ephes. 4.22.23.24. That ye cast off concerning the conversation in time past, the old man which is corrupt through the deceivable lusts, and be renewed in the spirit of the mind, and put on the new man which after God is created in righteousness and true holiness. For indeed, these are the 2. essential parts of regeneration, or sanctification: mortification of the natural corruption, and a vivification, or quickening by grace; Note. and howsoever these two may be distinguished one from the other, yet they are never to be separated, and put asunder, if either of these two be wanting, there is no true regeneration, or sanctification. And therfore deceive not thyself in respect of this excellent, We must bee careful to join mortification and vivification together. and necessary duty of regeneration, or sanctification, it is not enough for thee to put off the old man, but thou must also put on the new, it is not sufficient to mortify the flesh, but thou must also bee quickened in the Spirit. Happily some will say, this is a needless exhortation, for if the corruption of nature bee truly mortified, that mortification is wrought by the spirit of God, and if the spirit haue once wrought, that he also will renew in holinesse after the image of God. Indeed it is true, if the spirit haue been effectual, to the putting off of the old man in any, he will also bee effectual in him to the putting on of the new; yet some deceive themselves in respect of putting off of the old man, they think the spirit of God hath been effectual in them to the putting off of the old man, when indeed it is not so, as when their corruption of nature is onely limited, or kept in by restraining grace, they are not naturally disposed, or inclined to some enormous sin, they haue been civilly trained up, and so they are brought to a kind of harmelesnesse, and civility, and therein they please themselves, as if the spirit of God had been effectual in them to the putting off of the old man, to such is my exhortation directed; and we are every one of us to take heed of this deceit, for this indeed is to deceive our own souls, if thou wouldest bee sure, that the spirit of God hath wrought in thee an abolishment, or a wounding of thy natural corruption, then look thou find in thee an answerable measure of holinesse, that is an infallible note that the spirit of God hath wrought in thee to the putting off of the old man, and that thou art truly regenerate, and sanctified. do not thou therefore content thyself with thy abstaining from gross sins, or with thy harmless disposition, and therein bless thyself, but if thou wouldest haue the comfort of true sanctification sealed up to thine own soul, then never rest till thou find a new quality of grace, and holinesse wrought in thee, and remember the words of the Holy Ghost, Hebrewes. 12.14. Without holinesse thou shalt never see God to thy comfort. The next thing we are to mark is the phrase here used by the Apostle ( put on) whereby he doth intimate unto us that inherent holinesse wrought in true believers, is as a godly garment or glorious ornament, and being as a garment it is not essential, as some haue imagined,( but that onely by the way) hence wee may gather. That such as haue put on the new man, such as are clad with the habit of inherent holinesse are glorious in the sight of God, Such as are clad with the habit of inherent holinesse are glorious in Gods sight. they are seen of him appareled with that which is indeed gracious and pleasing in his sight, and though it be somewhat spotted by the flesh, as the best inherent holiness is, yet it is accepted of him in his son,& that they are thus glorious the Apostle Peter hath made it most plain 1. Peter. 4, 14. he there saith, that the spirit of glory resteth on them, how then should they not bee most glorious, and the Prophet Isay speaking of them saith, Isay 4.5. that vpon all the glory shall be a defence) and thus also the Lord himself speaks of his people, Isay 43.4. thou wast precious in my sight and honourable. Now the consideration of this ought to stir us up to a special care of inward holinesse, that our souls may be invested with the new man, with the grace of sanctification, We are to bee stirred up to a special care of inward holinesse. that so the eye of the Lord may bee pleased in looking on us, and we accepted through his son in his sight, it is the fashion of too many in the world, to spend much time, and to take great pains in trimming up the body, yea some are afraid of nothing more then of inward grace and holinesse, because it would cross their pride, and forbid the nice dames of this age to make idols of their bodies, and to bestow so much time in tricking themselves, with prancking and painting, they think not on that exhortation of the Apostle, 1. Pet. 3.4. but let us think on it, and remember it, that is the hide man of the heart, that is a thing much set by before God, and let us take pains for that, and know it is not either strength of body, eloquence of tongue, sharpness of wit, beauty of face, or any other external thing, or common gift of God, that is, pleasing unto him unless it be sanctified, labour therefore for holinesse and sanctification, that gives an honour to all inferior gifts, and by that through Christ thou mayst appear glorious, and most pleasing in the sight of the highest majesty, whom thou shouldst seek to please above all the world. Note one thing further; In that the Apostle sets out inward sanctification to be a putting on of the new man, we may conclude. That true sanctification is entire, it is in all the powers of the soul, True sanctification is found in all the powers of the soul. it is a putting on of a perfect whole man with all his parts, and indeed if the spirit work powerfully in us, he works on all the powers of the soul; sanctifying grace is never effectual in one faculty, and not in another. Therfore let no man think that he is truly sanctified, because happily he is enlightened, We are not to think ourselves sanctified because wee are enlightened. and hath a knowledge of the mysteries of the gospel, when notwithstanding he is carried away with some inordinate lust and affection. Iudas was a man that had great knowledge, no question Christ taught him many good things, and he taught others, yet was he a man unsanctified, therefore deceive not thyself, and remember that true sanctification is entire, even of all the powers of the soul, and is in every part and member of the body. Now come we to the words following ( which is renewed in knowledge after the image of him that created him. Our Apostle having laid forth the second part of regeneration, or sanctification begun in this life, to bee a putting on of the new man in these words, he goes on further to describe the new man, and his description is continued to the end of the next verse. In that part of the description of the new man that is expressed in the words of this verse, wee haue these things laid before us: 1. First, the general frame, or making of the new man, that he is a man renewed. 2. Secondly, wherein that renovation, or new making more specially consisteth, namely, in knowledge. 3. And thirdly, after what form or fashion, in what manner he is renewed in knowledge, and that is after the image of God, who is here set out to be the creator of him, wherein is also implied what kind of renovation it is, that it is a recreation, even a new creation. Wee must stand a while to open the meaning of the words ( which) that is, Interpretation. which new man ( is renewed) the Apostle here speaks of the time present, signifying a continual action as if he had said, which is begun to be renewed, and is daily more and more renewed, now the word both the original, and the English word ( renewed) signify( as we know) to make a thing new again, to restore a thing antiquated and deformed to the ancient form, and beauty, and here in the Apostle had an eye to that created holinesse, that was in man before his fall, and so his meaning is, which new man is restored to his ancient form, and beauty which he had in the state of innocency before the fall ( in knowledge) or into knowledge, the word here translated ( knowledge) doth properly signify acknowledgement, and so the Apostles meaning is into an acknowledgement, or into an effectual knowledge of God, of his will revealed, and of that which is to bee known and acknowledged of true believers: after the image of him that created him( that is) after the image of God, and for the better understanding of these words, wee must know that the image of God in man generally taken, is a conformity or likeness of man to God, as Moses brings in the Lord speaking. Gen. 1.26. Let us make man in our image according to our likeness) and conformity, or likeness to God stands in two things. In likeness unto him 1. In happiness. 2. In holinesse. The first of those is not here meant, but onely the second: for so the Apostle teacheth plainly: Ephes. 4.24. put on the new man, which after God( that is) in Gods image is created in righteousness, and true holinesse, so then this is the meaning of the Apostle, that the new man is renewed in such manner as is effectual to a conformity or likeness with God in holinesse ( that created him) those words intimate thus much, that the new man is as a new creature of God, thus then we are to conceive these words( which is renewed in knowledge after the image of him that created him) as if the Apostle had said. Which new man is daily restored to his ancient form and beauty even into an acknowledgement of God, of his will revealed, and of that which is to bee known and acknowledged of every true believer, yea into a knowledge in such manner as is effectual to a conformity or likeness with God in holinesse, which new man the Lord hath framed in you as a new creature. We are here in the first place to mark, that the Apostle in describing the new man, saith he is a man renewed, a man made new again giuing us to understand. That the new man heer spoken of( that is) the quality of inherent holiness, or the image of God, is not now simply new, but was once made before, Inherent holinesse or Gods image now in man was in man once before and is now renewed in him. and was in man once before, as it was indeed in the first creation, and that being once made, and once in man before it was lost, as it was by the fall of man, these are things agreed vpon, even between us and the Papists, though they dissent from us in the manner of the being of Gods image in Adam, and say, it was in him merely a supernatural gift, and we on the contrary, a natural gift. I will not dispute that question, but rather answer another question arising from hence, in that the image of God was once in man, but lost by the fall of man, it may be demanded. How far forth the image of God touching holinesse, was lost by the fall of Adam. Answer, the image of God in respect of true knowledge& holiness, was utterly lost, yet some shadow of it is still remaining, Some shadow of Gods image is still remaining in man. there is a remnant of knowledge in the mind of man, there is a light of nature, and certain general motions of God, as that there is a God, and that he is a punisher of evil doers, and certain motions of good and evil, right and wrong, equity and truth, the Apostle saith, Rom. 1.19.20. that the Heathen came to know Gods eternal power and Godhead by consideration of the creatures, their understanding did gather by the sight of the creatures, that there was a God, and a powerful God, there is also a remnant of Gods image in the will and conscience of man, the Apostle saith also. Rom. 2.15. the Gentiles did show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing, so then there is a remainder of the image of God in man, yet that is not able to make man holy, no not in part, it is like to a dead child, wherein happily a man may discern the likeness of the father, yet is it but a loathsome rotten carcase, so it is in the image of God remaining in man, it is onely left as a monument of that image that once was in man, and to leave men without excuse, Rom. 1.20. And therefore let this bee the use wee make of it, let us learn that there is in all of us by nature sufficient knowledge, There is in every man by nature sufficient knowledge to leave him without excuse and to condemn him though not to make holy, and to save us, yet to leave us without excuse, and to condemn us, do not thou think it will stand for a good plea at the day of iudgement, that thou never knewest letter, that which many ignorant persons now pled for themselves, to excuse their gross and wilful ignorance, that forsooth they are not book-learned, will not then stand them in stead, no, no, thou hast knowledge enough within thee to leave thee inexcusable, at the day of iudgement, and then to make thy damnation just, the Lord will not then hold thee excused for thine ignorance, there is left in thee a light of nature sufficient to condemn thee, yea thou living in the bosom of the Church, and under the means of further enlightening, and thou not profiting by the means to thy illumination, and to the renovation of the image of God in thy mind in some measure, but going on in thy blindness& ignorance, surely the more just,& the deeper shal be thy condemnation The next thing we are to mark is this, that the Apostle saith the new man is a man renewed in knowledge, that the new man is a man restored to his ancient form, and beauty, first in knowledge, hence wee may take up this conclusion. That the first thing wrought in such as are truly renewed by the spirit of God, is illumination of mind, in renovation according to the image of God, Illumination of mind is the first thing that is wrought in them that are truly renewed according to Gods image. the spirit of God doth first enlighten the mind, and endue the mind with knowledge of God, of his will, and of all things that ought to bee known: Rom. 12.2. Our Apostle persuading the Romans to a transformation, and change, he doth instance in this, that is, and principally that they should be renewed in their minds, be changed by the renewing of your mind, and so likewise Ephes. 4. having bidden the Ephesians cast off the old man, verse 23. he saith, and bee renewed in the spirit of your minds. The reason of this, that in our renovation, the spirit doth first enlighten the mind, is plain. Namely this, because illumination of the mind with true knowledge of God, of his will, and of things that ought to be known, is the beginning of all the rest of mans holinesse, and according to the measure of renewed knowledge, there follows a measure of holinesse in all the faculties of the soul, and in the whole man. And let this be thought on, to this purpose, is it so that illumination, enlightening of the mind with true knowledge, Where there is no knowledge of God nor of things needful to be known there is no true holinesse. is the first work of the spirit, in such as are renewed, certainly then where there is not knowledge of God, and of his will revealed, and of things needful to be known in some measure, there is no new man, no spirit, but onely the old man, and the flesh which cannot enter into Gods kingdom, where there is no knowledge, but blindness and ignorance, there is no dram of true holinesse, ignorant persons may say( as they use to do, and soothe up themselves, and stand at defiance with them that shall charge them to the contrary) that they love God, they trust in him, and they fear him, but indeed they haue none of these things in them, it is not possible that a man should love or fear God, or haue true hope and confidence in him, who knows him not in his mercy, love, goodness, truth, power, iustice,& in the rest of his attributes, these 2. things follow close one vpon another,& ever go together. 1. An ignorant mind, and 2. A sinful heart. And certainly, a man without knowledge, is ever a man without grace, I haue warrant from the Apostle so to speak, he hath coupled them together, Ephes. 4.18. strangers from the life of God, through the ignorance that is in them, ignorance makes men strangers from the life of God, ignorant persons haue no manner of spiritual life in them, let then the Papists magnify ignorance as a mother of devotion, but let us know, that to be in ignorance, is a graceless condition, and let it cause as many as find themselves in that state, to hasten out of it, it is a fearful condition that ignorant persons are in, dost thou not yet know God, as he hath made himself known in his word, art thou not acquainted with his properties, with his actions and attributes, as with his truth, iustice, power, mercy, and the like, as they are revealed in his word? are these things strange unto thee? certainly, then the spirit of God hath not yet begun to work in thee, thou hast yet no dram of sanctifying grace, thou art yet in thy natural state, and so under the wrath of God, and subject to the curse of God, therefore if thou tender the good of thine own soul, never rest till thou find thyself in some measure enlightened, and to that end, be diligent in hearing, reading, and meditating, in the word of God, and use all other means with care, and conscience that serve to that purpose. here further, in that the new man is renewed, first, in knowledge; the question may bee, how far forth true believers are renewed, in respect of the knowledge of God, and of good things. Answer, onely in part, not perfectly in the time of this life, therefore the Apostle here speaks in the time present, and to this agrees that 1. Cor. 13.9. We know in part, and this may serve to settle our mindes in regard of the manifold doubts and controversies that are in the Church and may teach us not to marvell, though men of singular wits, deep iudgement, great reading( admit that to bee sanctified) do not see all truth, but haue their errors, we must remember that the spirit of God doth not renew mens mindes, or give knowledge of God, and of good things perfectly in the time of this life, but so far forth only as is needful for th● good of Gods children. observe yet further, our Apostle saith, the new man is renewed, in knowledge, or acknowledgement, in such manner as is effectual to a conformity, or likeness with God in holiness. Hence we are taught. That true illumination, and sanctified knowledge cannot be severed from further holinesse in will, in affections, Sanctified knowledge cannot be severed from further holinesse. and indeed, in the whole man, and this is clear from that place. Rom. 12.2. Be ye changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable, and perfect,( that is) approve, love, and obey the good will of God. And the reason of this is, because the work of Gods Spirit can never be frustrate, he never works in vain, but always attains the end of his working; now the end of special illumination, and of sanctified knowledge wrought by the Spirit of God, is the restauration of the will to some measure of liberty in good things, and that there may bee a conformity to God, in holinesse in the whole man, and therefore true illumination can never bee severed from further holinesse in the will, and in all other powers of the soul. Now happily some may demand, what I mean by true illumination and sanctified knowledge, are not all these truly enlightened, who haue knowledge of the word of God wrought in them by the spirit of God. For answer to this, we must know, that there are two sorts of knowledge of the word of God, and both wrought in the mind by the spirit of God. One general, and historical which is onely a bare conceiving of the sense, and meaning of the word, and such knowledge may be joined with atheism, unbelief, and sin. The other is special, and experimental knowledge, and that is a particular acknowledgement, and persuasion of the truth of the whole word of God, a believing knowledge, and that cannot bee disjoined from good affections, it is not possible that any should in truth aclowledge that God is true in his word, merciful, bountiful, and just, and not be affencted to him accordingly, and that is the knowledge I speak of. And for use of this point, hence take we notice whence it comes to pass, that many knowing much, yet answer not their knowledge in a measure of holinesse, here is the reason, their knowledge is not sanctified, Many know much and yet answer not their knowledge in a measure of holinesse because their knowledge is not sanctified. they know, but do not aclowledge the truth of Gods will revealed, they are like hard vessels of ston, that hold sweet water, and yet are not sweetened by it, their mindes hold a fleeting knowledge of God, and of his will, but are not thereby bettered, and indeed, many times men by their general knowledge become much more obstinate in sin, then they that are altogether ignorant: why doth not our knowledge of Gods judgements often senee, and of his mercies continued unto us, work in us a loathing of sin, and a love of holinesse? Surely, here is the cause our knowledge is a mere speculation, and not a feeling knowledge, we subscribe not in our hearts to the manifest truth of Gods iustice and mercy; we must therefore labour not onely to abound in knowledge, but in spiritual sense and feeling of that wee do know, as we are taught, Phil. 1.9. Taste and see how gracious the Lord is, saith david, Psalm. 348. Not onely see, and understand the goodness of God, Note. but taste, and feel the sweetness of his mercy. Illumination not sanctified may be in the reprobate, yea in the devill himself; therefore let us labour for sanctified knowledge, and let us pray to God that together with the knowledge of his will, he will give us the stength of his grace, that our illumination, and knowledge may be effectual, and powerful to work in our wils, affections, and whole man, the like measure of holinesse. Gods image mage in man standeth in a conformity with God in true knowledge and holinesse. Now further, in that the Apostle doth thus describe the new man, to bee a man renewed into acknowledgement, even to a conformity, and likeness with God in holinesse, we may easily see what is the likeness of God in man, wherein it consisteth( namely in conformity, and likeness with God in true knowledge and holinesse. The image of God consisteth not in the natural substance, or faculties of the soul, or the abilities of it,( for then wicked men haue still the image of God in them, and the Lord sending their souls to hel he condemns his own image) but in spiritual gifts, in wisdom, and iustice, in true knowledge, holinesse, and righteousness, which were in man before the fall by creation, and now since the fall are wrought in man, even in such as are renewed by grace, this text together with that Ephes. 4.24. makes this a clear point; I onely note it in a word, to show the weakness of that argument of the Papists, which they use to bring from Gods image in man, to prove it lawful to make an image of God. For thus they reason, man( say they) bears the image of God, but we may make the image of man, The weakness of that popish argument from Gods image in man to prove it lawful to make an image of God, discovered. therefore we may make the image of God: a mere shift if wee rightly understand wherein the image of God consisteth, we shall easily see thorough this argument, and discern it to bee but a cavil, for that wherein man is like to God is spiritual, and invisible, and therefore cannot bee deciphered by a visible image. Oh, but( say they) though God the Father, or the holy Ghost cannot be pictured, yet God the son, he being not onely God, but man also, he may. I answer them, there cannot possibly be made an image of whole Christ, for Christ is both God, and man, and the main thing that makes him Christ, is his Godhead, which can no way be resembled, and so there cannot be made an image of Christ without leaving out that which chiefly makes him Christ( namely) his Godhead, if we desire to see a lively image of Christ, and to see it to our comfort, let us then look on him in the preaching of the gospel, and administation of the Sacraments: if there wee see him, we shall haue comfortable fellowship, and communion with him. look we yet a little further on this description, in that the Apostle calls a renovation in knowledge, and true holinesse, a renovation after the image of God, or a renovation to a likeness with God, hereby is further discovered. Who amongst men are most like to God, and what men do most of al resemble him( namely) such are most renewed in knowledge, and in true holiness, Such men as are most renewed in knowledge and true holinesse, are most like to God. & righteousness, we must understand this of mere men; for Christ God and man, is in more special maner the image of his father, as we haue it, Cap. 1.15. He is the eternal son of God, and so his most absolute and perfect essential image, and in him as he is God manifested in the flesh, God incarnate, doth God manifest himself to bee most wise, most just, and merciful; therefore I thus propound the point. That such amongst men, such as being mere men are most renewed in knowledge, and holinesse, are most like to God, and do most resemble him, and the ground of this, may be that we find. Rom. 8.29. Because they who are renewed in knowledge, and holinesse, are made most like to the image of Christ, and being conformed, and made most like to him, who is the perfect image of God, they come most near to a similitude and likeness with God, though that place do chiefly drive at conformity with Christ, in suffering in this life, and so in glory in heaven; yet it may be also truly understood of conformity with him in holinesse begun in this life, to be made perfect in the life to come, and so it proves the point in hand, that such as are most renewed in true knowledge, and true holinesse are most like to Christ, and therefore do most resemble God. We find in the Scripture that the Magistrate is the image of God, in regard of his eminency and authority over others, and therefore also hath the name of God put vpon him, Psalm. 82.1. God standeth in the assembly of gods. And man is the image of God in regard of his superiority over the woman, and the whole family, 1. Cor. 11.7. Yet both that Image of God in the magistrate, and that in the husband is but an image that is outward, it is rather, as I may say, in the garment, then in the body; the true and most lively image of God in men in this life, is a renovation in knowledge and holinesse, and they that are most tenewed in true knowledge and holinesse, are most like to God. And this may serve to comfort, and cheer up the hearts of all such as are truly renewed in knowledge, and holinesse, Comfort and encouragement to such as are truly renewed in knowledge and holinesse. and encourage them daily more to be renewed; for doubtless they that bear the Image of God in any measure are dear to the Lord, and the more they are renewed according to his image, the more dear are they to him, as children that most resemble their Father, are most dear to the Father, it is the greatest ioy and pleasure that a man can haue in any worldly thing to behold his own image in his child, and to look on his own favour, and fashions, his own countenance, and conditions in his child: so the more a man resembleth God in holinesse, the more is he beloved of God, and the more dear to him as being so much liker to him; yea there is no comparison between Gods delight in his children, and the delight that earthly parents take in their children, but onely for our understanding it may thus bee delivered; his love to his children, and his delight in them exceeds the love of earthly parents, as far as God excels dust, and earth, sin, and corruption. And hence it is, that Abraham is called the friend of God, Iam 2.23. The Lord was delighted with him, as one familiar friend is with another; and david a man after Gods own heart, Act. 13, 22. And the Saints at Rome beloved of God Rom. 1.7. howsoever the goodness and holinesse of Gods children do not profit, Note. or pleasure the Lord( for he stands in no need of it) yet is it pleasing to him, and not for the merit of it, but through Christ he is delighted in the righteousness of his children. Psalm. 147.11. And they that are most renewed in holinesse according to his image are most dear and precious in his sight, both in life and death. Let this then comfort such as are renewed in any measure according to Gods image, and encourage them to labour still more, and more to bee renewed. again, for a second use of this point, is it so that such as are most renewed in true holinesse are most like to God, It is most displeasing to the Lord, when such as are most renewed in true holinesse are wronged or any way abused. then certainly it must needs bee a thing most displeasing to the Lord, to do them violence, to offer them any indignity, or any way to abuse them; for that abuse reacheth to God, whose image they bear, to abase any that carries about the least stamp of Gods image, is no doubt a great sin, but to abuse them, in whom there is a lively and large impression of it, in whom a man may discern evident tokens of Gods image renewed, that is without question, a grievous sin, and highly displeasing to the Lord. We know if a man do any way abuse the Kings picture, he doth hazard the loss of his life, and if one offer violence to an Idolatrous image of Christ, yea of the Virgin Mary, or any other Saint among the Papists, he exposeth himself to danger of death, and will the Lord suffer the wrong done to his Image appearing in his children to escape unpunished? No certainly it cannot bee, the Lord will one day punish such impiety most severely, and yet it is a common thing in the world, to offer, and to do much wrong, and many indignities to such as bear the image of God; yea many times to reproach them even because they bear his image, and to lay that as a reproach before them, and in that respect to cast contempt on them, and to load them with opprobrious terms. Surely, such persons as so do, show whose image they bear, even the image of the world, and the image of the devill, and we are not to marvell at their manner of dealing, 1. John 3.13. marvell not my brethren though the world hate you. And let them know, that they abusing such as carry about the image of God, that abuse resteth not on the parties abused, happily poor men, or women, but it reacheth to heaven, even to the Lord whose image it is, and they wrong such as are most precious in the sight of God, and as tender to him as the apple of his own eye, Zach. 2.8. And will the Lord so long endure so tender a part as it were the apple of his eye to bee touched and wronged? No, no, assure thyself he will not long suffer himself to be touched in that which is so tender, and precious to him, and thou shalt not long escape his punishing hand, think on it whosoever thou art that dost any way abuse such as are renewed in holinesse according to Gods image, and repent of that sin. Yea, let us every one learn to esteem highly of them that are renewed according to the image of God, We are highly to esteem such as are renewed according to Gods image. let us hold them most dear to us, that are most dear and precious in the sight of God; let us therein follow the example of david, Psalm. 16.3. Let all our delight bee in the Saints that are on the earth; and in such should our delight be: for assuredly we love not the Lord, unless wee love them that bear his image, and especially such as are most renewed according to his image, and that in special maner, ye seek to do them good, as occasion is offered above others. One thing yet remaines to be observed in these words, the Apostle saith, the new man is created of God: hence it is most plain. That the new man is Gods creature, he is not a thing pieced, but newly created, and the work of his hand a●one, The new man is Gods creature, and the work of his hand alone. ( for it is proper to him to create) and we are able to bring as little help to our renewing, as we did, or could do to our first making. And this meets with that conceit of the Papists, who say, wee may dispose, and prepare ourselves to receive grace: if it be absurd to say, we did help the Lord, Confutation of a Popish conceit. or could haue done, to create us; as absurd, and false it is to say, wee can bring any help to our recreating and renewing, as the Papists say. Their is a conceit also of some fantastic spirits in the world that is met withall by this truth, Confutation of that fancy that the new man in the regenerate is a participation of the very nature of God. that the new man is Gods creature; some light brains there bee, who say, that the new man in the regenerate is a participation of the very nature of God, and that such as are regenerate are partakers of the divine essence of the Godhead, and they are deified; so they speak blasphemously, wee are to take heed of this delusion, such as hold this conceit brag much of the Spirit, and of illumination, but indeed they are puffed up with a spirit of giddiness, and are deluded by the devill, this their conceit cannot stand with the truth of this text, that the new man is created of God, for to no creature doth God communicate his divine essence. But happily they will object, and say, that holinesse is essential in God and part of his nature, as are all his attributes, there is nothing in him accidental, and the holinesse that is in the regenerate, come from the holinesse of God, and therefore it is part of his divine essence. I answer, though holinesse in the regenerate flow from the holinesse of God, yet is it not in them as a part of his nature, but in them a created gift, and a quality, or accidental thing: to make this plain by that which is better known, wee know there is strength in many creatures in men, in bruit beasts, I might add also in devils; now there is no strength in any creature, but it comes from the power of God, and shall we therefore say, that the strength in the creature is part of Gods essence and divine nature: surely then we make not onely bruit beasts, but devils also partakers of Gods essence, and deified, which to say, or once to think, is more then monstrous blasphemy, we are to hold, that strength in God is essential and of his nature, but the strength of the creature is a quality, and accidental; and so is holinesse essential in God, and accidental in men. They object again, that in Christ the fullness of the Godhead dwells, chap. 2.9. and wee receive of his fullness. John 1.16. Therefore wee are partakers of the divine nature to our regeneration. Answer. In the one place it is expressly said, the fullness of the Godhead; in the other, the fullness of grace, John 1. verse 14. therefore if they bee not wilfully blind they may see the weakness of that objection. object. They say further, 2. Peter 1.4. the regenerate are said to be partakers of the godly nature. Answer, the word is not {αβγδ} but {αβγδ} the Apostle useth not such a word, as doth signify the godhead, or the essence of God, but words that may be rendered as they are ( godly nature) and thereby is meant such a precious and excellent gift of holinesse, as doth resemble the divine uncreated holinesse of God. That is but your guess( say they) the holy Ghost speaks plainly, and he is wiser then we. It is true, and therefore his meaning is not presently conceived, by looking on the bare words and letter of the text; but by comparing that with this our text, where the Apostle saith, the new man is created of God, and with other places of Scripture, wee may not make the spirit to speak contradictories; other objections they make but these are the chief; I wish that such as haue been tainted with this conceit, would but duly consider on what weak grounds it is built, and that they would in humility compare one place of Scripture with another, and then no doubt, by the blessing of God, they may come to see and aclowledge their error. VER. 11. Where is neither graecian nor jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, free: but Christ is all, and in all things. In this verse our Apostle goes on further to describe the new man, and here he sets him out by the condition of the persons in whom the new man is found. 1 First, by showing that in such as are renewed according to Gods image: neither nation, not outward condition is any thing, and this the Apostle doth express in diuers particulars, that where the new man is, there is neither graecian nor jew, their is neither circumcision nor uncircumcision, Barbarian, Scythian, bond nor free. 2 Secondly, by showing that in whom the new man is, Christ is all in all, in the last words of the verse, but Christ is all, and in all things. Now the occasion of this speech, that where the new man is, there is neither graecian nor jew, &c. was this, certain false teachers sought to put it into the heads of the Colossians, that among such as were renewed; there was great difference, some were better then others, and had privilege above others, as that a jew was better, and had privilege above the gentle, the circumcised above the uncircumcised, and that it was a great privilege to bee a graecian rather then a Barbarian, or Scythian and to bee a free man, rather then a seruant, hereupon the Apostle takes occasion to teach the contrary, that among such as are renewed in true holinesse there is no such matter, there is neither graecian, nor jew, circumcision, nor uncircumcision &c. but Christ is all and in all things. Interpretation. Come we to examine the words touching the sense and meaning of them ( where) that is, where the new man is where there is a renovation according to the image of God, there is neither graecian not jew &c. his meaning is not that among them there is a confusion of all conditions, and no difference of nation, or outward condition, but the differences that be among men, either of nation, or outward condition, are nothing available to commend them to God, or to make them more or less pleasing in his sight, as the false teachers taught, that such as are renewed are neither bettered towards their true holinesse, justification in the sight of God, and salvation, in that they are Iewes, circumcised or free men, nor hindered in that they are uncircumcised, Barbarians, Scythians, or bond men, and that this is the meaning of the Apostle, it may plainly appear by that which he adds, that Christ is all, and in all things, for Christ is all in all to justification, and salvation, and the meaning of those words ( that Christ is all and in all things) is this, that Christ is to all true believers, whether Grecians or Iewes, &c. all sufficient, even in all things that pertain to their justification, and salvation, he being made to them, as the Apostle saith, 1. Cor. 1.30. wisdom, and righteousness,& sanctification, and redemption. Now here for further opening of the words, two questions are to be answered, touching the differences here expressed, as First it may be demanded, why the Apostle adds to jew circumcision, for jew& circumcision seem to be both one. Answer, the Iewes had a double prerogative, one of nation, and another of sacrament, one in that they were of the seed of Abraham, or tribe of Iuda, and so they were called Iewes. The other in that they had the seal of the covenant, circumcision, by which they were distinguished from other people, and so called circumcision, and both these did false teachers magnify, and therefore the Apostle doth express them both distinctly. again, it may bae demanded, why to graecian the Apostle adds Barbarian and Scythian, seeing under the name graecian, Rom. 2.9.10 is wont to be signified all the Gentiles, as appears. Answer, the Grecians used to call all other nations, and especially such as were more rude ( Barbarians) and among them they hold the Scythians most barbarous, the Apostle therefore adds Barbarian and Scythian to signify that not the most barbarous amongst the gentiles converted and renewed in true holinesse, were less pleasing to God in respect of their rudeness and incivility, but were as pleasing to him as the Iewes or Grecians. Thus then we are to conceive the words of this verse, as if the Apostle had said. Where there is renovation according to Gods image, there no difference of nation, or natural condition, bee it graecian, jew, Barbarian, Scythian &c. doth either help or hinder men as concerning their true holinesse, justification in Gods sight, and their salvation; but to them of what nation or condition soever, Christ is all-sufficient even in all things that pertain to their justification and salvation. First let it be here observed of us, that our Apostle doth not simply deny all difference and distinction of men, in regard of nation or outward condition, among such as are renewed according to Gods image, and that among true Christians there is no difference nor distinction at all, in respect of nation or outward condition; but that the differences that be amongst them are not available in regard of holinesse, justification and salvation; here is no simplo, but a respective denial of these differences, of Grecians, Iewes, &c. this is to be observed, that we may discern how loose and ungrounded that conclusion is, that some would force from this, and the like places of Scripture( namely) this. That by this text and the like, is taken away all difference and distinction of men among Christians, The Anabaptisticalll fancy that all difference and distinction of men among Christians is taken away discovered. it is the conceit of the Anabaptists, that this and the like places of Scripture do take away the distinction of Magistrate and subject, master and seruant, and the like, and that there ought to be no such difference among Christians, as one to bee over others and one to bee in subiection to another, but indeed, it is a mere fancy, this text rightly understood, will not bear such a conclusion, and so to gather from hence, is to contradict the plain evidence of Scripture, in other places, Isay. 49.23. the Lord speaking of the conversion of the Gentiles, and so of the Church under the gospel, he saith, Kings shall bee thy nursing fathers, and queens shall bee thy nurses, and the Apostle, 1. Timoth. 2.2. bids us pray for Kings, and for all that are in authority, yea in this very chapter, the Apostle confirmeth the authority of superiors, and teacheth subiection of inferiors, with the duties of both. But say they, Galath. 3.28. the Apostle saith, all believers are one in Christ, there is neither jew nor graecian &c. therefore there ought to bee no difference of men among Christians. Answer, it is true, all believers are one as they are members of Christ, in respect of their spiritual state in Christ, and that is the meaning of the Apostle, but they are members of some civil society in the world, and so not all one, but there is, and ought to be difference and distinction among them, if that were a good collection, believers are all one in Christ, therefore there is no difference of Magistrate& subject among them, by the same reason we might confounded the sex of man and woman, for the Apostle saith in that place, there is neither male nor female, we see then that neither that, nor this text do any whit favor that Anabaptistical fancy, that there is no distinction of men among Christians, but it is a truth to be received, that the Gospel,& Christian government& policy, may well stand together. The gospel, and Christian government, and policy may well stand together. observe we in the next place, that the Apostle here reckons up the most excellent differences amongst men, as the graecian who did excel the Gentiles in human wisdom, the Iewe to whom as the Apostle saith, Romans the 9.4. appertained the adoption and the glory, and the covenants, and the giuing of the Law,& the service of God,& the promises, circumcision, the profit whereof was much every manner of way: Ro. 3.2.& outward freedom which is an excellent thing; and he saith that none of these are any thing available in such as are renewed according to the image of God, to commend them to God, and to make them more holy and pleasing to him. Hence we may easily raise this conclusion. That no outward privilege, prerogative, dignity, or excellency whatsoever is of any account in the sight of God to make any one more holy or pleasing to God, No outward privilege, prerogative, or excellency is of any account in Gods sight to make any one more holy or more pleasing to God. it is not the greatest pre-eminence in the world, that i● of any esteem or worth, to commend a man in Gods sight, I might show this by many particulars to insist in one or two, was it not a great privilege to be of Christ his kindred, in respect of blood, no doubt it was more then to bee allied to the greatest Emperor in the world,& yet mark what our saviour saith of it. Mat. 12.48. who is my brother, and who are my brethren, as if he had said, what is that privilege to be my kinsmen by blood? is that any thing worth to make them more holy or pleasing to God? no, no, I tell you they are my brethren, and my mother, that do the will of my father which is in heaven, alliance in faith is nearer and dearer to me then that in the flesh, who ever had greater honour then was vouchsafed to the virgin mary, to bee the mother of Christ, yet was all this nothing to commend her to God, had she not born Christ in her heart, as well as she bare him in her womb, shee had never been saved. Now the reason why outward privileges are of no esteem in the sight of God, to commend any as more holy and pleasing to him is plain,( namely) this, because they are carnal and temporal, and the things accounted of with God, are spiritual and eternal, even things agreeable to the nature of God. Now then first this meets with an error of the Papists, who teach that some outward callings and actions commend men to God, as single life, fasting, and voluntary poverty, yea, they say, Confutation of the Papists teaching that some outward callings and actions commend men to God. that virginity and single life is a state of perfection far excelling marriage, and in itself of such dignity as it commends the person before the iudgement seat of God, and deserves Gods grace, full remission of sins, the kingdom of God, and life eternal, a doctrine not only blasphemous and full of contumely, and derogation from the blood of Christ, but such as doth directly cross that often repeated( and therfore most infallible) sentence of Scripture: that God is no accepter of persons, that he regards no outward state, condition, or dignity in the world for what else is single life, but an outward state, or manner of life, and therefore admit it to be most excellent, yet of itself it cannot commend, or make any one more pleasing to God. again, for a second use of this point, is it so that no outward privilege, dignity, or excellency, is of any account in Gods sight, nor doth make holy and pleasing to him, Oh then judge not of Gods favour by the outward fashion of the person of any man, We are not to judge of Gods favour by the outward fashion of any mans person. deem not such a man holy or highly favoured of God, because he is increased in wealth, honoured in the world, or the like, do not thou so judge of thyself, think not highly of thyself in regard of birth, honour, wealth, favour, or any outward excellency whatsoever, it is not any of these or the like, that doth commend thee to God, and make thee pleasing to him, thou art indeed to praise God for any excellency or preferment he hath vouchsafed unto thee, and having assurance of Gods favor in Christ, thou mayst lawfully enjoy it, for God gives to his children, together with the outward blessing, ioy, in the fruition and use of it, Eccl. 5.18.19. but yet take heed thou boast not thyself, and lift not up thyself in that respect with God, as if that outward good thing did make thee pleasing to God; no, no, remember it, it is not any outward preferment whatsoever, no, not in religion, that in itself makes thee holy and pleasing to God, it was the conceit of the people of God in ancient time, that they were highly in Gods favour, because they had Gods Temple,& his outward worship amongst them, jer. 7.4. they cried out, the temple of the Lord, the temple of the Lord,& is it not the conceit of too many in our daies? do not many bless themselves, and think themselves highly in Gods favour, only because they haue been baptized, and they enjoy the ministry of the word,& are made partakers of the outward Sacrament? Oh deceive not thyself whosoever thou art, these things as they are onely outward privileges which thou enjoyest, and happily others want, do not make thee holy and pleasing to God, or nearer to heaven, no thou mayst haue& enjoy these& perish, yea, they may be to thee seals of deeper condemnation, ever think on it, that it is not any outward privilege, no not in religion, that can of itself make thee pleasing to God, and therefore do not lift up thyself in regard of the fruition of outward privileges of religion, neue rest till thou haue further assurance of Gods favour, then the enjoyment, and outwatd use of them. observe yet further, that the Apostle here reckons up the meanest differences amongst men( as uncircumcision, Barbarian, Scythian, who were most rude bond-seruants, who were not such as amongst us serve for wages, or apprentices, but bond slaves, which were wholly their masters, and reckoned as part of his goods Exod. 21.21. and he saith, none of these hinder such as are renewed according to Gods image, as concerning holinesse, justification in the sight of God, and salvation: hence then wee may take up this conclusion. No outward want or baseness doth in itself make men less holy or less pleasing to God. Reason. That no outward want or means whatsoever, doth in itself hinder men in respect of holinesse, no baseness, either of nation, or outward condition, doth in itself make men less holy, or less pleasing to God. And this is built on the same ground with the former conclusion. Because no outward thing is of any account with God to make more or less holy, and hence it is that the Apostle doth cheer up such as be of meaner condition, 1. Cor. 7.21.22. Art thou called being a seruant, care not for it. Let not that discourage thee, thou art as pleasing to God, as a freeman, For he that is called in the Lord being a seruant, is the Lords freeman. I might add to this other places of Scripture, but no doubt wee will easily yield this to be a truth. And the use of it is that which the Apostle teacheth in the place before cited, it serves for the comfort of such as be of mean condition in the world, it may teach them, not to bee dejected, and cast down in regard of their mean, and poor condition, their hard condition( which is not in them to change) may happily deprive them of many privileges, and benefits belonging to this life, yet it nothing at all hindereth them in spiritual and heavenly things. What dost thou then, thou art that poor, and despised in the world, what dost thou vexing thyself with consideration of thy mean estate? art thou renewed according to Gods image? Such as be of poor and mean condition in the world,,, are to be cheered up in this, that their hand condition hindereth them not in spiritual and heavenly things they being renewed according to Gods image. then lift up thine eyes, and cheer up thine heart, with the sight of that honour belongs to thee. I may safely tell thee, thou art as high in grace and favour with God, as the greatest Monarch in the world. A sweet comfort for all poor and silly souls, on whom proud rufflers look so big, as if they were not worthy to wipe their shoes: well, care not for their contempt, comfort thyself with this, if thou be renewed according to Gods image, thou art as high in Gods favour, as the greatest in the world, and think on that to thy comfort. Now, here a doubt A doubt. is to be answered, in that no excellency, or means of outward condition is of any account with God, to make men more or less holy, and pleasing to God: some may doubt of this, and say, there is difference of the works of men renewed, in regard of outward state and condition, as the work of a Minister, or Magistrate is far more excellent then the work of a mean Artificer, and the Lord hath promised, and will crown some with a greater degree of glory in heaven then others, Daniel 12.3. They that turn many to righteousness shall shine as the stars for ever and ever. Therefore it may seem that even outward states, and conditions of men, are of some account with God. To this I answer, it is true indeed, if we compare work to work, there is difference betwixt one work, and another: and no doubt there shall bee degrees of glory in heaven according to their kinds, but neither one work nor other doth make men more accepted in the sight of God, the Lord in mercy hath promised, and will reward the works of true believers, with different degrees of glory, according to the kind and quality of them, but not any work whatsoever, be it never so excellent, or by whomsoever it is done, doth make a man holy and accepted of the Lord, and consequently no outward state is of account with him to make men accepted with him, or more or less to justify them in his sight. Now proceed wee to such other points of instruction as are hence offered unto us; mark wee further that the Apostle saith, where the new man is, where renovation is according to the image of God, there Christ is all, there Christ is all-sufficient, as concerning acceptation with God, and justification in his sight. I might here take occasion to show that all-sufficiency to justification in Gods sight, even to the justification of such as are renewed in knowledge after the image of God, is onely found in Christ, and that there is not as the Papists teach, A first, justification by Christ. And a second, by the works of the regenerate. But this wee haue heretofore touched, and it is not so proper to this place, but the point more agreeable to the purpose of the Apostle here laid before us, is this. We may plainly see that Christ is all-sufficient to such as are renewed according to Gods Image, such as are renewed in knowledge, and true holinesse, to them is Christ all-sufficient, to them is Christ the supply of whatsoever can be wanting, Christ is all sufficient to them that are renewed according to Gods image supplying to them whatsoever can bee wanting, and making them accepted in Gods sight. if they be uncircumcised, Christ is circumcision to them; yea, a more excellent circumcision then the Iewes had; if they be Schythians, Christ is instead of civility to them, and he is their perfect wisdom; if they be seruants, he is their perfect freedom; in a word, Christ is every way sufficient to them that are sanctified, and renewed according to Gods image, to make them accepted and pleasing to the Lord, 1. Cor. 1.30. the Apostle saith, ye are of him,( that is) of God, and his meaning is, ye are begotten of God, regenerate by his Spirit, and renewed, as may appear by the same phrase, 1. John 4 4. ye are of God, and haue overcome them, for greater is he that is in you, then he that is in the world. understanding the Spirit of God; so then the Apostles meaning in saying ( ye are of him) is this, ye are regenerate, and begotten anew of the Spirit of God in Christ Iesus, and then to this the Apostle subioines who of God is made to us, even to us that are so regenerate, and renewed; wisdom, perfect holinesse, sanctification: and redemption. Heb. 10.14. The holy Ghost saith, That with one offering hath he consecrated for ever them that are sanctified) Christ hath consecrated, or( as the word is) perfected for ever them that are sanctified. A plain proof of this, that to them that are sanctified, and renewed according to the image of God, Christ is all sufficient, and full perfection. Let this bee laid up as a ground of excellent comfort in the hearts of all such as are truly renewed by the spirit of God, it onely serves to cheer up the hearts of all such as are truly sanctified in any measure; they find and feel in themselves great wants, and a world of imperfections, Comfort to such as are truly sanctified against the feeling of great wants and imperfections in themselves. and they many times sigh and groan under them, but let them not be too much dejected, let not the consideration of thy wants overwhelm thee, and swallow thee up, art thou in any measure renewed according to Gods image? hath the spirit of God been powerful in thee, to the abolishment of thy corruption, and to thy renovation in some measure renewing thee in knowledge, and true holinesse? Oh then, let not the sight of thy wants, and imperfections utterly cast thee down; remember that thy renovation according to Gods image doth give thee assurance, that Christ is to thee all-sufficient; thou art indeed to labour, and strive to cast off thy wants, and infirmities, and daily more and more to be renewed in knowledge, and holiness, the more thou art renewed, the more will be thy comfort& the greater thy assurance that Christ is to thee all-sufficient, according to the exhortation of the Apostle, 2 Pet. 1.10. give diligence to make your calling, and election sure. But if thou find thyself oppressed, and kept down with the remainder of thy corruption, that thou canst not aspire to that perfection of holinesse thou desirest, let not that altogether discourage thee, and put thee clean out of heart, still strive thou forward, and withall raise up thine heart with this comfort, that thy perfection is in Christ, and that Christ is to thee, perfect wisdom, holinesse, and righteousness, that he is to thee every way sufficient to thy justification, and salvation, yea that in him, and thorough him thy imperfect holinesse is accepted as well-pleasing to God, and shall one day bee crwoned with glory. And as this doctrine is thus to bee thought on, to the comfort of such as find themselves truly renewed according to Gods image; so on the other side, let it bee considered by such as can witness with themselves( if they deal truly) that they are in no sort so renewed, but that still they carry about the image of the old man, that they are still in their natural state, and condition, they are to think on it to this purpose. Is it so that Christ is all in all, even to the actual justification of such as are renewed according to Gods image? Then certainly to thee that are not so renewed, to thee that art in no measure sanctified, is Christ as yet nothing at all to thy comfort, To such as are in no measure sanctified Christ is as yet nothing at all to their comfort. I say,( as yet) what he may be hereafter I leave to the Lord. But as yet thou hast no assurance that Christ is any thing to thee to thy comfort, thou art yet as an infidel or heathen without Christ, and then mark how the Apostle sets out thy state, Ephes. 2.12. If thou be without Christ, Then art thou an alien from the common wealth of Israel, thou hast no fellowship with Gods people, Thou art a stranger from the covenants of promise, and hast no hope, and art without God in the world: and say what thou wilt indeed, and truth, thou hast no true hope to bee saved. Wicked, and profane persons commonly bear themselves out in their sins, with this, I am a sinner indeed, but Christ his death is sufficient for all; it is true, Christ his death is sufficient for all, but you must know, it is not effectual to all, but onely to such as are sanctified: the words are plain, both here, and in the place before cited, Hebrewes 10.14. he hath made perfect for ever, them that are sanctified. Such as are not renewed nor in no measure sanctified, to them Christ is nothing at all to their comfort; therefore go not thou on blindfolded with that conceit, that Christ his death is sufficient for all. No, no, that is but the sophistry of the devill, where no sanctification is, there is no assurance of justification by Christ; remember it, and carry it home with thee, christ is all-sufficient, not to every one, but to such as are renewed according to Gods image; if thou be not so renewed thou hast no part in the merit of Christ, think on it thou profane person, whosoever thou art, and let it shake thee out of thy carnal security, and stir thee up never to rest till thou find thyself in some measure renewed, and sanctified. Some do gather from hence, in that Christ is all in all, that they that haue Christ, haue all things, though they haue nothing else; and they that haue not Christ, They that haue Christ haue all things though they nothing else, and they that want Christ haue nothing though they haue all things. haue nothing though they haue all things; which indeed is most true, and of most excellent use, that they that haue Christ, no misery can make them miserable, and they find more comfort in the least morsel of bread God gives them, then they that haue kingdoms at their command, and yet want Christ; but as I take it, this point is not so naturally gathered from hence, and therefore I only name it, and pass by it. observe we further, that the Apostle saith, Christ is all, and in all things( that is) as wee expounded it to all true believers, he is all-sufficient to all true believers, whether they be grecians, or Iewes, &c. of what nation or outward estate soever they be. hereby, first we may see, how that text is much abused by some, 1. Tim. 2.4. where the Apostle saith, That God will all men shall be saved. Note Is to be understood not of all particular persons on the earth, but of all sorts and kindes of men; for the Apostle here saith, that Christ is all to all, meaning all believing grecians, Iewes, &c. to men of all Nations, and conditions, and so he teacheth how to expound that other place, That God would all men to be saved. Yea, hereby we may see that the Church of Christ is catholic, it is universal spread over all the world, it is not to bee drawn from the fellowship of all nations, to one city of Rome, or a piece of Europe, as it is by the Papists, or as once it was by the Donatists, to a part of Aphrica. But on these things I will not stand, the point more profitable hence offered is this. In that the Apostle saith, Christ is all to all, even to all believers renewed according to Gods Image whatsoever they be. Hence we may gather thus much. That the most holy haue need of Christ, The most holy haue need of Christ. even such as are most renewed in knowledge, and holinesse stand in need of Christ his righteousness, to make them and their best works, accepted of the Lord. The reason of this is plain( namely) this, because the most holy, and the most renewed, are but in part renewed in the time of this life, and their best works are but imperfectly holy, they are not answerable to the strict rule of Gods iustice. Hence it was that david prayed, Psal. 119.76. That Gods mercy might comfort him according to his promise. He durst not stand to the rigour of his iustice, but he fled to his mercy: and job saith, job 9.3. If man, meaning a man that is holy, or at least, thinks himself so, disputes with God, he cannot answer him one thing for a thousand. These and many other places of Scripture, make this a clear point, that the most holy haue need of Christ, to make them and their works accepted of the Lord, Christ is all-sufficient to the most renewed. And let such as are in the greatest measure renewed, remember that though they bee never so holy, yet they stand in need of the righteousness of Christ, Such as are in the greatest measure renewed according to Gods image, must remember they stand in need of Christ his righteousness. and take heed of that hellish pride of the Papists, Pelagians, and Familists, who dream of perfection in this life. again, is it so, that even such as are most holy, haue need of Christ. Oh then, how great need of Christ haue others, who are not renewed, who haue no manner of holinesse in them, certainly they stand in exceeding great need of Christ, and yet commonly they haue least apprehension, and feeling of it. Such as haue no holinesse at all stand in exceeding great need of Christ, and yet commonly they feel not their want. Many will confess that without Christ all are miserable, yet few feel themselves to stand in such need of Christ as they do: a plain evidence hereof it is, that thousands bless themselves in a conceit of their own goodness, that they are honest men, or women, they never bare malice to any, they ever dealt truly with all, and never did wrong to any: these indeed, are good things, but herein many applaud themselves exceedingly, and their own hearts tell them, they are righteous, and haue no need of Christ. Oh will some say, wee cannot think such a wicked thought, that wee haue no need of Christ, why, wee confess ourselves to be sinners, and therefore wee aclowledge we haue need of Christ. I answer thee, happily thou dost confess thyself to bee a sinner, yea a great sinner, but it is onely in gross, and general terms; seldom, or never wilt thou confess thy particular sins, and if thou bee convinced of thy particular sin, dost thou not then begin to extenuate, and lessen it, and say, that a great sin is a little sin, and a little sin is no sin? Yea, dost thou not sometimes seek to hid thy sin under the colour of virtue? As that thy drunkenness, is but good fellowship, thy covetousness, but good husbandry, thy pride in apparel( which now is grown to a great height) is but decency, and whatsoever thou puttest on, or how garish soever thy apparel be, it is but going according to thy calling, I appeal to ourselves, whether it bee not so with many of us? Now, what is this, I beseech you, but to say in our hearts, though with our mouths we confess, that we are sinners, yet in our hearts to say, wee haue no need of Christ. Let us therefore labour to cast out of our hearts this wicked thought, labour thou to feel thyself to stand in such great need of Christ, as thou dost, in respect of the greatness of thy sins, and empty thyself of all conceit of goodness in thyself, and remember that the most renewed according to Gods image, haue need of Christ, and so become even nothing in thyself, that thou maiest bee all in Christ Iesus, and that Christ may bee all in all in thee. VER. 12. Now therefore as the Elect of God, holy, and beloved; put on tender mercy, kindness, humbleness of mind, meekness, long suffering. Our Apostle having ended his exhortation to mortification, and putting away of sin, which exhortation was begun, verse. 5. and continued hitherto: In this verse he comes to exhort the Colossians to the putting on, and taking to themselves certain particular virtues, and he holds on his exhortation here begun to the end of verse 15. and it may thus bee branched out, in regard of the virtues whereunto the Apostle exhorteth. 1 They are either such as he exhorts unto simply, verse 12.13. 2 Or by comparison, verse 14.15. 1 And again, the first sort of virtues, he sets down particularly in this 12. verse. 2 And then shows wherein they are to be declared, verse 13.( namely) in forbearing one another, and forgiving one another. To come to the handling of this 12. verse, first of all, the note of inference ( therefore) shows that this verse hath relation to something foregoing, and indeed it hath respect, to that the Apostle said, verse 10. that they had put on the new man, and from thence, he doth here further exhort them, to put on( as it were) the parts of that new man, as if he had said, you haue already begun to put on the new man, therfore you ought to put on all the parts of that new man, so is this verse inferred, as a conclusion on that, that they had put on the new man,& here the Apostle reckons up certain particulars, belonging to the new man, which they ought to put on, five in number. 1 Tender mercy. 2 kindness. 3 humbleness of mind. 4 meekness. 5 Long suffering. Now therfore put on tender mercy &c. and this exhortation is not thus barely propounded, but it is backed and strengthened by an argument taken from a Decorum, in regard of their excellent estate, and that expressed in three things, that they were. 1 Elect of God. 2 Holy. And 3 beloved. And therefore it was meet and convenient, that they should carry themselves answerable to such an excellent dignity, Now therefore( saith the Apostle) as the Elect of God, holy and beloved &c. and so we see the dependence of this verse, on that which went before, together with the general matter contained in the same. Interpretation. Come wee to the words of it; In the original the words run thus, put on therefore as the Elect of God, &c. In that form of speech ( put on) the Apostle doth still continue his Metaphor, taken from clothing the body, comparing the virtues here reckoned up, to the parts of that glorious vesture of the new man, or to goodly ornaments belonging to it ( as the Elect of God.) This form of speech ( Elect of God) is something different, both in the original and translation from that Titus 1.1. and that Romans. 8.33. and( as I take it) it comprehends more under it, and by ( Elect of God) in this place, wee are to understand not onely such as were chosen of God before the world was, even from all eternity to life and salvation, but such as were also in time, by the preaching of the gospel, called out and selected from the world, and effectually called to the knowledge of Christ, and to beleeue in him, and to repent of their sins, for we find( effectual vocation) sometimes thus expressed under the name of election, ye are a chosen, or Elect generation, and that he means thereby vocation, 1. Pet. 2, 9. it is plain in the end of that verse, that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light, now this election in time( namely) effectual vocation is here chiefly meant by the Apostle, when he saith ( Elect of God) yet so also as he doth comprehend under it, eternal election, and his meaning is, when he saith ( Elect of God) effectually called of God, being by him chosen to life and salvation, before the world was, ( holy and beloved) that is, sanctified by grace, and beloved of God in Christ, thus then are these words to be conceived, as if the Apostle had said. Now therefore seeing you haue begun to put on the new man as a garment, still go on, and put on the particular parts, and goodly ornaments, that appertain to that glorious vesture, even those excellent virtues of tender mercy, kindness, humbleness of mind, meekness, and long suffering, as is fitting, and beseems such as are effectually called of God, being by him chosen to life and salvation before the world was, and sanctified by his grace, and beloved of him in Christ. Let us now descend to such points of doctrine, as are here offered to our consideration. And first note wee the inference of this verse, on that which the Apostle had said before, that the Colossians had put on the new man, that they having put on the new man the Apostle here further exhorts them, to the putting on of these particular virtues of tender mercy, kindness, humbleness of mind, &c. Hence take we notice of thus much. That every such as are renewed in knowledge, and holinesse according to Gods image, haue need, notwithstanding to bee stirred up to particular duties, exhortation to particular duties, of holinrsse is not needless, but very necessary even to them that are most holy, Exho●tation to particular duties of holinesse, is not needless, even to them that are most holy. this is clear from this context, and wee may further confirm it by other places of Scripture, Hebrewes the 6 and 9. the author of that Epistle saith, Wee haue persuaded ourselves better things of you, even such things as accompany salvation, and then verse 11.12. he doth desire them, that they should every one show the same diligence, to the full assurance of hope unto the end, that they should not bee slothful, but followers of them, which through faith and patience inherit the promises, 2. Peter 1. the Apostle having set before them, to whom he writ, that the power of God, had given them all things, pertaining to life and godliness verse the third, yet verse the fifth, he stirs them up to join one virtue to another: Therefore give all diligence thereunto, join moreover, virtue with your faith, and with virtue, knowledge. Now the reason of this point is plain( namely) this, such as are renewed in knowledge and holinesse, haue in them indeed the seeds of all virtues, yet those seeds are much hindered, by the corruption of nature still remaining in them from breaking out, that they cannot bring forth fruits as they ought, and they haue need to bee helped forward, and as it were many times watered by the preaching of the gospel, by admonition by exhortation, and by other good means, set apart to that purpose. And therefore for the use of this in a word, let not such as haue the greatest measure of knowledge and holinesse, think it needless for them often to be excited and stirred up, to holy duties, They that haue the greatest measure of knowledge and holiness, must be content to b● often stirred up to holy duties. happily thou hast as much knowledge as he that is a teacher, yea thou art a teacher thyself, yet thy affections may bee wrought on, and helped forward in holinesse, by conference with others of meaner gifts, and private persons,& thou maiest be much furthered in comfort by them, as the Apostle shows in his own example Romans. 1.12. for I long to see you, that I might bee comforted together with you, through our mutual faith, both yours and mine, and therefore though thou dost abound in knowledge and holinesse, yet suffer thyself to be stirred up to particular duties, even in private, but especially in public, and to that end consider, howsoever thou mayest profit much in knowledge and holiness, by private reading and conference, yet through the merciful dispensation of the Lord, much more by the public ministry, and preaching of the word, that hath the promise and blessing belonging to it, and therefore make thou conscience to attend with diligence as oft as thou mayst, on the public ministry of the word of Gods grace, as Peter called it, Acts 20.32. which is able to build thee further, and to give thee an inheritance among all them which are sanctified. observe in the next place that the Apostle here exhorteth the Colossians to put on tender mercy, kindness, humbleness of mind, &c. as the elect of God, holy and beloved, that is, as it becometh such as are effectually called, sanctified, and beloved of God in Christ, here then we may plainly see. That there is, and ought to bee a Decorum proper to the Elect of God, holy and beloved, that true believers, called, sanctified, and beloved of God, in Christ, ought to carry themselves as beseems those that are called and sanctified, and answerable to their holy and happy estate, True believers called, sanctified, and beloved of God in Christ ought to carry themselves answerable to their holy and happy estate. there ought to be a difference between the affections and lives of true believers, and the affections, and lives of others not yet called nor sanctified, which point is much beaten on, and often urged in Scripture, and especially in the Epistles of Paul, Romans the 6. and 13. saith the Apostle, give yourselves unto God, as they that are alive, from the dead, and give your members as weapons of righteousness unto God, Eph. 4.1. I therefore being prisoner in the Lord, pray you that ye walk worthy of the vocation whereunto ye are called,& verse 17. this I say therfore, and testify in the Lord that ye henceforth walk not as other Gentiles walk, in vanity of their mind, Phil. 2.15. the Apostle would haue true believers so different from others, as that they should, as lights shine in the world, holding forth the word of life, all which places manifest this point, that true believers ought to carry themselves as beseems them in regard of their excellent estate, being called, sanctified, and beloved of God in Christ, and that there should be a manifest difference between them and others, not called, both in heart and life; and this hath not onely ground in the word of God, but it is also consonant and agreeable to reason, even reason itself may teach, that such as are taken out from the corrupt state of the world, and advanced to the glorious liberty of Gods children sanctified, and beloved of God should demean and carry themselves according to so great preferment, and to such an excellent condition. And this is to bee thought on by all such as are, or hold themselves to bee effectually called, True believers effectually called and sanctified, are to remember the excellency of their condition, and especially in time of temptation, to keep them from falling into any known sin. sanctified, and beloved of God in Christ, they are to remember the honour, and dignity of that holy and happy condition, and thereby to be stirred up to carry themselves accordingly, ever labouring to deck their souls inwardly with al the sanctifying graces of the spirit, and to shine forth in their lives in all holinesse and godly conversation, and when they are set vpon by Satan or the world without, or by their own corruption within, enticing them to any known sin, they are then to think on the honour of their high and holy calling, and thus to reason with themselves, shall I that am taken out of the corrupt ways of this world, bee drawn back again to tread in the same path with them that are going towards hell? shall I that am sanctified, make myself like to such as are profane, and walk after their own lusts? shall I that am beloved of God, and within compass of his special love in Christ, by yielding to this temptation, make myself worthy to bee hated of him? no, no, far be it from me, I am called of God, and I am to walk worthy of my calling, I am sanctified, and I am not so to defile myself, I am beloved of God in Christ,& I will not so requited his unspeakable love to me, this ought to bee the meditation of all such as are effectually called, sanctified and beloved of God in Christ, and let them remember that a known sin in them, as pride, covetousness, or the like, not onely wounds their own consciences, but it brings dishonour to God, and disgrace to their holy profession, it is a scandal to the weak, Note. a means to keep back some, not yet called, it gives advantage to the obstinate,& opens the mouths of the enemies to the truth, and to profane persons, to speak evil of their holy profession, these things they ought to think on, and so to endeavour to walk answerable to their holy calling. observe we further, that the Apostle joins these three things, together. Elect of God. Holy. And beloved. And he saith, these three were found in the Colossians, that they were Elect of God, holy and beloved, hence wee may gather thus much. That where Gods eternal election( for that as I shewed is here implied) hath gone before, there holinesse, Whom God hath from everlasting, chosen to life and salvation, them he will in time sanctify, and to them he will in time make known his love. and Gods love manifested shall in time follow after, and in time they shall meet together, whom God hath elected to life and salvation before all times, they shall in time be sanctified, and made holy, and haue Gods love in time manifested to them, even shed abroad in their hearts, Romans 5.5. for howsoever such as are elected to life and salvation, are doubtless beloved of God before their calling, yet that his love is secret, and not known to them, till they be called and sanctified. On Gods eternal election, doth ever follow in time, holinesse, and Gods love manifested, and these three shall in time meet together, and this the Apostle teacheth plainly Ephes. 1.4. saith he, God hath chosen us before the foundation of the world, that we should bee holy, and without blame before him in love. 2. Thess. 2.13. he saith, God hath chosen you to salvation, through sanctisication of the spirit, and the faith of truth, whereunto he called you by our gospel, to obtain the glory of our Lord Iesus Christ. This meets with that wicked conceit of profane persons, who use thus to speak, if wee be chosen and appoynted to life and salvation, undoubtedly wee cannot perish howsoever wee live, That wicked conceit, that if men be appoynted, to salvation, they shall not perish howsoever they live, overthrown for Gods election is certain and unchangeable, and therefore what need we endeavour to live holily, and to do any good works? Blasphemous mouth, and profane wretch, whosoever thou art, dost thou not see how thou severest those things which God hath conjoined, and will haue in time to be found together, in all that shall be saved? thou must know that whom God hath chosen to life and salvation from all eternity, them he hath also appoynted in time to be holy, Note. yea, it is a certain truth Gods eternal election doth work in time in all his Elect, another election whereby they choose him to be their God, and Gods eternal love doth in time work in them another love, whereby they love God again, 1. joh. 4.19. wee love him, because he loved us sirst, and therefore deceive not thyself, as God hath appoynted to the end( namely) life and salvation, so hath he appoynted to, the means, to bring to that end, Comfort for such as are truly sanctified, their sanctification concludes certainly their election and salvation. and none come to be glorified, but such as were before elected, called, justified, and sanctified, Rom. 8.30. think on it and remember it. again is it so, that on Gods eternal election ever follows holinesse, then here is comfort for such as are truly sanctified, they may hence gather and conclude, that they are in the number of Gods chosen,& such as shall be saved, the devil will suffer any man to say, he is one of Gods chosen, his sins are forgiven, and he hopes to bee saved; but would any man prove it, and haue such proof of it, as may silence the devill himself standing against it; let him then look to the holinesse of his heart, and life, and if he bee able thence to infer, and conclude his election, certainly he hath learned an holy, and sound kind of reasoning, and such as will never deceive him, but minister comfort to him at all times; and though the devill roar, and tyrants rage, and breath out nothing but death and destruction against him, yet this will be his comfort, that he is one of Gods chosen, and beloved of God, and therefore nothing can come to him to his hurt, but the Lord will turn all their malice, and mischief intended to his own glory, and his good, which is a sweet comfort. What that form of speech ( put on) doth offer to our consideration, I haue heretofore shewed; only this much further we may profitably consider in the application of it to these particular virtues, tender mercy, kindness, humbleness of mind, &c. That these virtues are as goodly ornaments, and precious jewels, wherewith wee are to beautify and adorn our souls, The goodly ornaments and precious jewels that do most adorn and beautify Christians. this indeed is that clothing of broidered gold, Psalm. 55.13. that will make thee glorious in the sight of God, his holy Angels, and all good men. As for that tricking up of the body in new-fangled attire, it makes thee but odious in the sight of God, and all good men; yea, it makes men, and women like to thyself scorn and contemn thee, yea point at thee, and say, there goes a proud fool,; therefore let all thy care, thy cost, and time bee spent in decking thy soul with the rich, and precious gems, and jewels, that are here reckoned up by the Apostle. Now touching these particulars in general, wee find that they are all such as are required in the Commandements of the second Table, as Tender mercy. kindness. meekness, and Long-suffering. Are comprised under the sixth Commandement, and humbleness of mind: under the fifth and this is not to bee passed by without some observation. We are to mark that the Apostle coming to exhort, to put on the particular parts of the new man; he doth thus insist on those parts of the new man, that belong to the second Table of the Commandements, he passeth by the duties of holinesse required in the first Table,( and though indeed, duties of holinesse, and righteousness do ever go together, and are to bee conjoined in all that are truly sanctified, yet the Apostle here passeth by the duties of holinesse, and urgeth the Colossians to the putting on of the duties of righteousness, to express their renovation, and sanctification in duties of love, and mercy towards their brethren, our lesson hence is this. That our renovation, and sanctification must be expressed, and must appear, as in the duties of holinesse towards God, so especially in the duties of love, and mercy towards men,; Our renovation and sanctification must appear, especially in the duties of love and mercy towards men. for howsoever sanctification, do chiefly consist in holinesse towards God, yet is it most of all manifested in the duties of righteousness towards men. Hence it is that our Apostle, Gal. 5.14. saith, That all the Law is fulfilled in this: thou shalt love thy neighbour as thyself, his meaning is true love of men doth ever include true love of God, and he that truly loues his neighbour, loues God also, and so is the love of our neighbour said to be the fulfilling of the Law; and therefore it must needs be, that duties of love to men, do most of all manifest, and make known inward sanctification, Iam. 1.27. Pure religion, and undefiled before God, even the Father, is this, to visit the fatherless and widows, in their adversity, and for a man to keep himself unspotted of the world. Why, might some say, pure religion, and undefiled in the sight of God who sees the heart is rather inward, and spiritual, consisting in faith, the fear of God, love of God, trust in God, depending on his providence, and in worshipping him in spirit and truth, in a reverent and holy use of his holy ordinances, and in religious sanctifying of his Sabbaths. It is true indeed, pure religion doth chiefly stand in these things, but yet the power of it doth most appear, and show forth itself in duties of love to men; and that is the meaning of james when he saith, Pure religion, and undefiled before God, &c. By this we may plainly see, that those men and women which the Papists do magnify, Such as the Papists hold most holy& religious discovered to haue no dram of true holinesse in them. and esteem the most holy, and most religious persons in the world, and as Angels amongst men; their monks, Nunnes, Friers, and such like, haue no dram of true holinesse, and religion in them; true holinesse ought to show itself, not onely in holy duties towards God, but in duties also of love, and mercy towards men. Now they are tied, by their order, to live apart, from all society of men, and to spend their daies in contemplation, in prayer, and fasting forsooth, and not to haue any thing to do with other men in the world, and therefore certainly there is not any iotte of true holinesse in them. again, by the doctrine delivered, we may see that many amongst us deceive themselves with a vain shadow of holiness, for why? Such deceive themselves who rest in the duties of Gods outward worship and happily unto thē add harmless life, and go no further. Do not many amongst us content themselves in hearing the word, receiving the Sacraments, and happily they add to these an harmless life, they do no hurt, alas, What is all this? What good do they? Where is their tender mercy, their kindness, their meekness, their long suffering? These things are not to bee found in them; it may be they profess, and say, I haue enough for me, and mine, I will betake myself to a quiet life, I will not trouble myself with worldly cares, and businesses, I will go to the Church, and serve God, and it may be, they do all these things, they serve God, in the outward duties of his worship, but still they are as covetous,& as hard hearted as ever they were, still as fierce, and as ready to be stirred up to wrath, and reuenge, and still as far off from the duties of love, and mercy, which cannot be performed without cost, and charge, as ever before; Is this holinesse? Is this religion? Is this a service of God pleasing unto him? No, no, deceive not thyself, true holinesse, and true religion is that which shows itself, not onely in duties of holinesse towards God, but in duties of righteousness also towards men: and the true service of God is to love, and serve him in serving of men, in doing duties of love and mercy to men. think on it, and remember it, and let no day pass thee without some good work of love to thy brethren, no more then it doth without prayer, and other holy duties of Gods worship. Come we now to the paticulars here urged by the Apostle; the first is, ( Tender mercy. Interpretation. ( Put on tender mercy) The original words are, bowels of mercy, which is a Metonimicall form of speech often used in Scripture, whereby is meant, pity and compassion towards them, that are any way afflicted, or in any misery. And here the Apostle doth understand such a measure of pity, and compassion as affecteth the very dials, and bowels, making the bowels to dilate themselves, and( as it were) to open themselves, and to burn and yearn within. here then, not to speak of this virtue so much as might be said of it, but onely so much as the words of the Apostle do led us unto. We are first of all taught, that we are to be tenderly affencted towards those that are any way afflicted; We are to bee tenderly affencted towards them that be any way afflicted. we are to put one such pitty, and compassion towards them that are in any distress, as doth move our hearts, towards them, and doth possess our hearts, with a true touch and feeling of their misery; yea, with as lively a sense of it, as if we ourselves were in the same case with them, this is clear from this manner of speaking,( bowels of mercy) as may easily appear by the use of this phrase, in other places of Scripture, Gen. 43.30. It is said, that Iosephs affection was so strongly moved towards his brother benjamin, that his bowels were enflamed, and did burn within him. 1. King. 3.26. Wee red that one of the women that contended before Salomon about the living child, was not able to endure that the child should bee divided,, because, saith the text, Her compassion was kindled, her bowels were moved, and did yearn, and burn within her: and we may red of it in many other places, that the greatness and tenderness of affection, is set out by moving, and yearning of the bowels, and therefore this form of speech ( bowels of mercy) doth teach us to put on such pity, and compassion towards such as bee in distress, as doth work in us a lively sense and feeling of their misery. And hence is it, that wee are exhorted to weep with them that weep, Rom. 12.15. and to remember them that are in bonds, as though wee were bound with them. Heb. 13.3. The reason, and ground of this is plain, wee are members of one, and the same body, and the Lord hath laid it as a Law on the members, that if one member suffer, all suffer it. 1 Cor. 12.26. Now before we come to the application of this point, a question is to bee answered: it may bee demanded whether wee are to bee touched with a feeling compassion towards them that suffer just punishment for their evil deeds, when wee see Gods punishing hand on wicked persons for their evil doing, or no. answer, Wee are at all times to follow the rule rule of Christian love which teacheth us to put on tender bowels, pitty, and comiseration towards all in distress, being of the same nature with us; yet with this difference, if they who are punished, suffer as blasphemers, or traitors, and for any offence directly against Gods glory, the good estate of the Church, and religion, then we may be so far from pitying them, and sorrowing for them, and putting on tender bowels in regard of their sufferings, as wee may be glad, and rejoice, not pleasing ourselves in the smart of any be they never so wicked, but for other special causes, as First, for the manifestation of Gods iustice, because we love God, and his glory is dear unto us, wee may magnify, and praise his iustice in punishing such wicked persons, according to that, psalm 58.10.11. The righteous shall rejoice when he seeth the vengeance, &c. Secondly, in regard of others, who at their punishment may learn to fear, as it is said of the bands of Aram strike with blindness, that they come no more into the land of Israell, 2. King. 6.23. Thirdly, because the godly are bettered by their example, they are thereby moved to consider the corruption of nature, how far it carries, if it be not abolished, or restrained, and so they are stirred up to a more narrow watch over their own hearts and ways. To return to our purpose, and to make use of the doctrine delivered. It ought to be far from us to insult over them that bee be in distress, and to sport ourselves in their affliction. First, it being so that we are to put on tender bowels towards the afflicted, and to them that are in any misery: certainly, then it ought to bee far from every one of us to insult over such, and to make ourselves merry with their affliction, as the manner of some is, to take advantage on the affliction and misery of others, to deal hardly with them, to add affliction to affliction, and to heap one misery vpon another, and it is most barbarous and brutish, and after the manner of the dog to fall vpon him that is down, it argues exceeding hardness of heart; for the afflictions and miseries of our brethren are visible Sermons, moving us to pity, and compassion, and things seen make deeper impression then things onely heard of, if we then seeing the miseries of our brethren be not moved with pity towards them, but rather we insult over them, or we take advantage thereby to deal hardly with them, it is an argument of extreme hardness of heart. Psalm. 69.26. They persecute him whom thou hast smitten. Therefore lay iniquity on iniquity, and punish one sin with another, or add punishment to punishment, which is an heavy cross, and to be thought on by all such as insult over them that are in misery, or take advantage thereby to deal hardly with them. again, is it so that we are to be tenderly affencted towards them that are any way afflicted: We are not to content ourselves with verbal pitty. yea so to bee affencted towards them, that our inwards are to bee touched with a feeling of their misery. Surely then wee are not to content ourselves with that pitty that is too common in the world,( namely verbal pitty) a Lord help thee; or as james sets it out, Iam. 2.26. go thy ways, warm thyself, fill thy belly, &c. and yet supply nothing that is needful; no, no, that is no feeling pitty, a feeling pitty( doubtless) will make both the tongue to speak, and the hands to minister that which may bring ease and comfort, and where there be bowels of mercy, there will bee ever a willingness, and readiness to the works of mercy. And therefore deceive not thyself, if thou bee hardly drawn to any work of mercy, and it must be pulled from thee as it were by main strength, by many arguments, reasons, and many inducements, thou hast no bowels of mercy, thou hast no feeling pitty in thee, and if no feeling pitty be in thee to the distressed members of Christ, it seals up to thee a fearful conclusion, even this, that thou art not of the same body with them, and that thou hast not yet felt the love of God in thy breast, neither hast the love of God dwelling in thee. The text is plain, 1. John 3.17. whosoever hath this worlds good, and seeth his brother haue need, and shutteth up his bowels from him, or against him, how dwelleth the love of God in him? Remember therefore for a conclusion of this, the argument here used by the Apostle, he wished the Colossians, as the elect of God, holy, and beloved of God, to put on tender mercy; so I say to thee, if thou wouldest be sure of thine own election to life and salvation, if thou wouldst haue an infallible note of true holiness, and if thou wouldst prove it to the comfort of thine own soul, that thou art beloved of God in Christ, then content not thyself with verbal pitty, but put on bowels of mercy, let the known misery of others enter into thine heart, and move thy bowels towards them, even to minister ease and comfort as any occasion shall bee offered, and as the Lord shall enable thee. here further, in that the Apostle saith, put on bowels of mercy, works of mercy must proceed from an inward moving and yearning of the bowels. we are taught, whence the works of mercy, and the comfort we minister to others, either in word or dead ought to proceed,( namely) from the inward moving, and yearning of the bowels, from the heart tenderly affencted towards them, to whom we do any good, Isai. 58.10. The Prophet saith, if thou poure thy soul out to the hungry. He requireth not onely a pouring out of food to the hungry, but with the food a pouring out of the soul. 2. Cor. 9.7. As every man wisheth in his heart, so let him give, not grudgingly, or of necessity. Let this gift come from the wish of his heart and that the Apostle there adds ( for God loveth a cheerful giver) may be the reason and ground of this duty, God loues cheerfulness in giuing, and requires cheerfulness in all the works of his service Rom. 12.8. and there can be no cheerfulness, unless the work come from the inward affection of the heart, therefore every work of mercy ought thence to proceed. even from the inward moving, and yearning of the bowels. And take we notice of this, and know that it is not a work of mercy pleasing to God, that comes either from ones superfluity, or from the importunity of them that are in distress, or from example of others inviting us, or from a desire of praise or the like, much less that which is forced out from torture, or torment, to stop the mouth of a guilty conscience, as when wicked rich men lying on their death beds, are forced thorough the gripes of a galled conscience works of mercy please not God, which come from superfluity, or from the importunity of the distressed, or from example of others, or from desire of praise, and the like, or are forced out from the gripes of a galled conscience. to give some thing to charitable uses, no, no, beneficence acceptable to God comes onely from tenderness of heart, and without that, all our bounty or show of mercy whatsoever, is nothing worth; for the Lord looks rather at the affection, then at the outward action in all duties of love and mercy, and here is comfort for such as are of tender bowels, comfort for such as be of tender bowels. though they be not able to do any work of mercy, art thou tenderly affencted, towards the afflicted members of Christ? canst thou mourn with them when they mourn cannest thou pray for them when they are in distress, though thou bee not able to help them? assure thyself, thy affection is as pleasing to God, as if thou wert able, and didst indeed minister help unto them, think on that to thy comfort. One thing yet remaines to bee noted, the Apostle saith, ( bowels of mercy) he speaks in the plural number, hereby teaching. That our mercies must bee of diuers kindes, according to the sorts of miseries, and often repeated, Our mercies must be diuers& often repeated. according to the diuers subiects of miseries, or long continuance of them, It is not enough to minister outward comfort alone, or inward alone, to him that is afflicted both in body and mind, nor to enlarge our bowels once to him whose afflictions continue, or to one or two, where there are many, How we fail in this duty. whose misery should open and affect our bowels. Now to the second virtue here urged by the Apostle, ( kindness) put on kindness. This virtue extendeth& reacheth further then the former, for pity and compassion is proper to those that are in some affliction and misery, but kindness goes further: It reacheth to all, What kindness is. whether in prosperity or adversity, it is a sweet& loving disposition of the hart, and a courteous affection to all, showing itself in pleasing and good speech, it is an easiness to be used& employed for the good of others for so the original word doth properly signify, and we find it so used in other places of Scripture, saith our saviour, my yoke is easy the word is {αβγδ}, and it may be rendered kind, my yoke is kind, Mat. 11.30. if saith the Apostle, ye haue tasted how bountiful the Lord is; it may be rendered, how sweet, or how kind the Lord is, 1. Pet. 2.3. and so in many other places that might bee cited. here then wee see what is required of us, namely this, that we put on a sweet loving affection of hart towards all, showing itself in kind speech& countenance, We are to put on a swe●t loving affection of he art towards all, showing at self in kind speech and countenance. that wee show ourselves affable and courteous to all, and tractable and easy to be employed for the good of all; That is true kindness and courtesy,& this we are required to show one to another, Eph. 4.32. be ye courteous one to another, and tender hearted, forgiving one another, even as God for Christs sake forgave you, and Gal. 5.22. gentleness is reckoned up among the fruits of the spirit. Now this virtue as it hath relation to the afflicted, How this virtue is to be manifested to the afflicted. it is to bee manifested in yielding comfort and refreshing to them, and standing by them to help them in time of need, and to do them good, absalon could find it as a fault in Hushaie, that he went not with his friend david in time of need, 2. Sam. 16.17. is this thy kindness to thy friend? and as it hath respect to others not afflicted, And how to others not afflicted. it is to be expressed as before I haue shewed, in giuing good speech, and in showing good countenance, and in easiness to bee used in any thing wherein wee may do good to others: and this is to be considered of us, true kindness stands not in cap and knee, discovery of counterfeit kindness. in bowing and bending, and in outward ceremonies and compliments, no, no, that is but the courtesy of the world, it is commonly severed from good affection, yea, sometimes it is a mask of a wicked and ill affencted hart,& a work of the flesh neither is it to bee esteemed true kindness that stands in practise of plausible behaviour, as in drinking with the drunkard, which is counted a note of a kind nature, or when men make themselves popular and pleasing to others by giuing way to them in their sinful courses, as in yielding liberty to such as live under them for all licentious and disordered manner of living, suffering them to swear and swagger, and to be profane without check and controlment: they that so do are accounted kind, as ye shall hear some seruants say, oh such a man is a kind master, do his work, and I warrant you then he will let you do what you will, work hard all the week, and he will let you run whether you list vpon the Sabbath day, is this true kindness? is this a fruit of the Spirit? no, no, true Christian kindness takes not away necessary restraint, and correction but doth mitigate and moderate it, making it more easy to be born; and profitable true kindness consisteth in a tractable willingness, in a facility and easiness to bee used onely in that wherein wee may do good to others, yea in an easiness to be employed for the good of al, which is to be marked of us, for wee may be deceived with the shadow of this virtue. We must take heed we bee not deceived with the shadow of this virtue. Many heathen men haue had,& many mere natural men may haue in them the counterfeit of this virtue, they are kind to such as are kind to them, and friendly to their friends, but true kindness must go further, wee must therein be like God himself, his example must wee follow Luke 6.35. he is kind unto the unkind, and to the evil, so are wee to bee kind to our enemies and those that hate us, and there must be in us an easiness to bee used for the good of all whatsoever they bee, friends or foes, remember wee that. And now to stir us up to the putting on of this excellent virtue, consider with me these two things. Two motives stirring us up to put on kindness. First, true Christian kindness is a special means to win the hearts of all unto us, he that is truly kind, tractable, and easy to bee used for the good of others, takes the best way to knit the hearts of all especially of all good men unto him, yea to seal up to his own soul an assurance of Gods favour and loving kindness, the shadow of this virtue in heathen men hath been of that force that thereby they haue maruellouslie carried away the hearts of men, and hence it is that many profane and worldly men do much affect this virtue, or at least the shadow of it. again consider on the other side that whatsoever other good qualities a man hath, yet if he be of an unkind and churlish nature he shal never win the hearts of men, nor ever prevail in any worthy service, in Church, in common-wealth or family, a sour, cynical, and churlish behaviour is distasteful to every one. How was david galled with Nabals churlish answer? he endured with patience Sauls laying wait for his life, and Shemeies cursing of him, but he could not endure that answer of Nabal; and had not Abigail met him and persuaded him to the contrary, he had not left to Nabal by the dawning of the day any of his house to piss against the wall. If then we desire to be loved of all and especially of our brethren, all good men, yea to bee assured of Gods favour and loving kindness towards us, yea so to be loved of all men, as may be for our own good, and the good of others. Let us put on a loving and kind disposition of heart towards our brethren, yea an easiness and tractable willingness, as much as we are able to bee employed for the good of al, whether they be kind or unkind to us; and remember that this virtue of kindness is of most excellent use in every worthy service either in Church, common-wealth or family, it wins mens hearts to us, and the hearts being wonn● they are easily wrought on to any good purpose. Come we to the third virtue( humbleness of mind) put on( saith the Apostle) humbleness of mind, touching this virtue know we That humbleness of mind, is a mean and moderate estimation of ourselves, and of all the good gifts and graces we haue, either of body or mind. It hath a double relation, It hath a double relation. either to God, and then it is an acknowledgement of our nothingnes( as I may so say) and that all we haue is from God, or it hath respect to men, and then it is an esteeming of others better then ourselves, namely, such as are truly called, and Gods children, and this is the humbleness of mind here meant. here then first we see, wee are to carry in us an humble mind, a mean and moderate estimation of ourselves in respect of other men, We are to carry in us, a mean and moderate estimation of ourselves in respect of other men. we are to esteem others better then ourselves, and to this purpose the Apostle saith, Rom. 12.16. be not high minded, but make yourselves equal to them of the lower sort, and yet more plainly, Phil. 2.3. let every man in meekness of mind, esteem other better then himself: I might add to these, other places of Scripture to show that this is our duty, but I choose rather to stir us up to the practise of it, for it may be we will easily yield that this is our duty, that wee ought every man in humbleness of mind, to esteem others better then ourselves. Yet this virtue is hard to obtain, This virtue is hard to obtain. it is contrary to nature it is agreeable to nature, to be proud of good things, as appears by Herod, Act. 12.13. and Saul, who was offended that david was preferred before him in the song, 1. Sam. 18.7. Saul hath slain his thousand, and david his ten thousand, yea, men are naturally proud of the shows of things that are not in them, of glosses and shadows of good things, yea, Note. and sometimes when they know they are not in them, but clawbackes and flatterers do ascribe to them, and therefore to stir us forward, in the practise of this duty, even in humbleness of mind, Two motives stirring us up to humbleness of mind. to esteem others better then ourselves, consider with me onely these two things. First, we may see many good things in others, which we want, for God gives his graces not all to any one, least he should haue matter of pride, but some to every one, that none should be subject to contempt, yea, we may sometimes see those good things that be in us in greater measure in others, then they be in vs. again, consider that wee are privy to more sin and corruption in ourselves, then we can be in others. How many evil things are in us, if wee search and ransack our own hearts, which may worthily make us hang down our heads, and esteem more basely of ourselves then any other man can with any colour of reason speak or ●hinke of us? let these things be duly considered, and they will help us to hold down our harts in humility, and take from us all matter of lifting up ourselves above others; away then with those vain and foolish words, I am as good as thou. I am his better, and the like; away with such proud and lofty thoughts, and let us put on this glorious ornament of humility; let us in humbleness of mind every one esteem another better then himself. observe we in the next place, the form of speech here used by the Apostle, he saith not, put on humility, but humbleness of mind, hence we are taught, That true humility is seated in the heart and mind, True humility is seated in the heart and mind. they indeed are truly humble, that are of humble hearts and mindes. And thus we red, that david cleared himself of ambition, and protesting his humility before the Lord. Psal. 131.1. saith, mine heart is not haughty, first he begins with the lowliness of his heart, and then descends to protest his humble outward carriage, it is the exhortation of the Apostle Peter 1. Pet. 5.5. deck yourselves inwardly in lowliness of mind: for God resisteth the proud,& giveth grace unto the humble, let your humility be inwardly in hart& mind. First this doth discover to us, that the Papists do but blear the eyes of the world with a counterfeit show of humility, Popish humility is counterfeit. they would make the world beleeue that some among them are the most humble and mortified men alive, in that forsooth they forfake lands and goods, and put on the habit of a poor monk or friar, but indeed there is no true humility in them, for under their show of humility, they nourish in their hearts, the greatest pride that can be, even a vain confidence in themselves, challenging to themselves a state of perfection. again, this doctrine, that true humility is seated in the heart, The counterfeit show of humility that is in the world, discovered. doth uncase and pull off the visor of humility from the face of many in the world, who make a faire show,& carry a faire pretext of humility, that forsooth they can be content to lay their hands under the feet of their brethren, to perform the basest office to the meanest, when indeed they mean nothing less, happily they would lay their hands under their feet to supplant them, or as Absalon did. 2 Sa. 15.5. make themselves plausible and familiar to strengthen their hands in bad purposes, let such know, that as they put on the counterfeit of so excellent a grace as humility, and varnish over their wicked intents with so faire a gloss, that their hypocrisy in this respect is the greater, and without repentance they shall receive the reward of such as cover sin with a lye, even punishment double in proportion to that which is due to open offenders, for their sin is doubled and enfolded one within another, and their punishment shall be answerable. It remaines that wee answer a popish cavil A popish cavil. occasioned, from this, that we are to put on humbleness of mind, they of that faction, cry out against us and say; we be far from humbleness of mind, in that we hold certainty of salvation by faith, say they, you are proud and presumptuous,& carry yourselves too high vpon that excellent gift of faith, which indeed is a mere cavil, and herein they deal most injuriously with us, they may if they will observe that we build not certainty of salvation vpon the gift of faith, or vpon the dignity of that gift, as they do on the merit of works of grace, having( as they say) power given of Christ to merit, for that were arrogancy indeed, but we build assurance of salvation by faith, on the promise of God propounding mercy, remission of sins, justification, life and salvation, that by true faith, lay hold on the death and obedience of his son incarnate, which is a rock that never can be shaken, therfore we cannot be justly taxed with pride and presumption, for holding certainty of salvation by faith apprehending the promise of mercy in the active and passive obedience of Christ. Now to the 4. virtue here urged by the Apostle ( meekness) put on meekness; touching this virtue, that we may rightly conceive it, know we that meekness in a general acception What meekness is in a general acception. of the word is a calmnes& quietness of heart and mind, a settled& quiet disposition of mind; free from perturbation, when the mind is settled& quiet, free from passion& disordered affections, then in a general sense there is meekness. Now this calm& quiet disposition of hart& mind hath a double relation, It hath a double relation. either to God, and then it is a quiet and silent subiection of our hearts to the will of God revealed, though therein our wils be crossed, a meek submission of our wils to Gods will revealed, though never so contrary unto them, and to this david exhorts, Ps. 4.4. examine your own heart vpon your bed, What meekness is here understood. and bee still; and of this spoken the Prophet,, Esay 30.15. In quietness& in confidence shall be your strength, as if he had said, your strength must be exercised, not in striving against, but in the enduring of Gods hand or it hath relation to men, and then it is a quiet& calm disposition of hart, as is neither prove to provoke, nor easily provoked to anger, by any injury,& this is the meekness we are to understand in this place,& not the other. Here then is required of us, even of as many as hold ourselves, to be the Elect of God, that we put on calm& quiet spirits, that wee carry in us such a disposition, as is neither prove to provoke, nor soon provoked to anger by any injury, We are to put on calm and quiet spirits and wee must be so disposed as that wee neither be prove to provoke, nor soon provoked to anger by any injury. and that is meekness. We red 1. Pet. 3.4. that a meek and quiet spirit are joined together, as indeed being one& the same thing, and we shall find this duty often urged in Scripture, I refer you to the reading of Ephes. 4.2. Gal. 5.23. it is reckoned there among the fruits of the spirit, and 2. Tim. 2.25. the Apostle teacheth Tymothy to instruct with meekness, them, that are contrary minded, a worthy example of this wee haue in Moses, Numb. 12.3. who being much wronged by Aaron and miriae, yet was meek, and not stirred up to anger; yea, he is there pronounced, by the mouth of the Lord to bee a very meek man, above all the men that were vpon the earth. Other examples and testimonies might be added, but these are sufficient to clear it that this is our duty, namely, that wee carry in our bosoms, meek and quiet spirits, and such a disposition of heart, as is neither prove to provoke, nor soon stirred up to anger. reproof of such as are of hot, hastily spirits, soon stirred up to anger. here then come such to be taxed, and justly to bee reproved, that are of hot, hasty, and turbulent spirits, soon stirred up to anger on every trifling occasion. Now too many such untaught and untamed hearts be amongst vs. Are there not many that show themselves of unquiet and turbulent spirits, on the least occasion that may be? Yea, are there not some that if they haue but a conceit of a wrong offered, or done to them, if they but imagine such a thing, are so far carried in their passion, and perturbation, that they show themselves boisterous, and threaten to do great matters? Happily thou wilt say, why? do not wrong me, nor any way disgrace me, and I am as quiet as any in the world, you may live quietly enough by me I warrant you, as long as you live, but if you do me injury, if you cross me of my will, then you must bear with me, I am somewhat passionate, and I cannont endure that. Is it so, that thou canst not endure to bee wronged, nor to haue thy will a little crossed? Where is then that Christian meekness that ought to bee in thee? Surely, of thine own mouth may we judge of thee, thou a●t as meek as a bear, or a lion, or as the devill himself, he is quiet when he hath his will, but if that bee crossed, then he rageth; and so is it with thee, as wee we may gather by thine own confession. Oh deceive not thyself, true Christian meekness that ought to bee in every child of God, is a quietness and calmness of Spirit, when injuries and wrongs are offered or done to him, and that is the thing thou must labour for, thou must put on such a disposition of heart, as is neither prove to provoke, nor soon provoked to anger by injuries and wrongs, and that being once obtained thou art of a meek and quiet spirit. 4. motives stirring us up to meekness Now then, to stir us up to the putting on of this excellent virtue, consider we, First, the excellency of it, it is a virtue of great account, and a thing much set by in the sight of God. 1. Pet. 3.4. Secondly, it is a testimony that we are taught of Christ and haue his Spirit in us, Matth. 11.29. learn of me( saith our saviour Christ) that I am meek and lowly in heart, and ye shall find rest unto your souls. Thirdly, consider( amongst others) that one excellent effect of this virtue recorded, proverb. 15.1. that it is of force, being expressed by soft and meek words, not only to keep wrath from breaking out, but also to cause wrath, yea fiery wrath, being broken out, to return and go back again. A worthy example hereof wee haue in Gedeon, judge. 8.2. who with a mild and meek answer appeased the hot and sharp words of the proud Ephramites against him, so as they had not a word to reply, the text saith, vers. 3. Their spirits abated towards him. Consider further, that comfortable promise that is made to such as are meek, Matth. 5.5. That they shall inherit the earth. Blessed are the meek, for they shall inherit the earth: they shall haue possession of outward good things, so far forth as it may stand with Gods glory, and their good. Yea so far forth also, they shall bee hide in the day of the Lords wrath. Zephan. 2.3. They shall bee protected from danger, when the Lord doth execute his judgements in the world. If then we could be clothed with such a garment, as is much set by in Gods sight, if wee would testify it to ourselves, and others, that wee haue received the Spirit of Christ,( and he that hath not his Spirit is none of his) if we would prevail against that, which in force is able to withstand, even the wrath and rage of sinful man, and if we would haue assurance that we haue right and title to the comfortable promise of God, touching the fruition of the good things of this life, and protection from evil in the day of the Lords wrath, so far as may bee for his glory and our good: and in one word, if wee would bee truly glorious in this world, and haue assurance of everlasting glory in the life to come. Then let us learn of the King of glory, Christ Iesus, to be meek and mild in spirit, and let us put on such a disposition of heart, as is neither prove to provoke, nor soon provoked to anger. Come we to the last virtue here urged by the Apostle, ( Long suffering.) Concerning this virtue, know we, that long suffering What long suffering is. differs not from meekness in kind, but onely in degree, for it is nothing else but a further degree of meekness, and that we mistake it not; we must understand, that this virtue also hath a double relation, It hath a double relation. there is a long suffering in respect of God, and that is a continued quiet submission of our wils to Gods will, under a long continued affliction, when the hand of God is long continued vpon us, and we continue to subject ourselves to it in patience and silence, that is long suffering in respect of God, and that is called long patience, james 5.7. And of that the Apostle speaks Cap 1.11. Strengthened with all might through his glorious power, unto all patience, and long suffering, with joyfulness. There is also a long suffering in respect of men, and that is the long-suffering here meant. And it is a continued calmness and quietness of mind after many injuries and wrongs offered, What long suffering is here meant. or done by men, when a man being much, and often provoked by injurious words, or deeds, doth notwithstanding quietly pass them over, and put them up, and is still quiet and calm, not provoked to anger, then is he long suffering. here then we see, that we are to put on a further degree of meekness, we are to be of meek and quiet spirits though wee bee provoked to anger, after many offences and injuries offered, and done to us, We are to bee of meek and quiet spirits though we be often provoked to anger, and after many in●uries offered& done unto vs. it is our parts to bee of meek minde●, and not to be stirred up to anger, I will not stand long to prove this, being( as wee said) but a further degree of meekness, red onely, Gal. 5 22. this virtue is there reckoned up among the fruits of the spirit, whereby we are known to be the children of God, 1 Cor. 13.4. It is reckoned as one, yea as the first of those excellent properties of love, that love is long suffering, and in many other places that might be cited, we find this virtue commended to us, and indeed, it is a virtue rare, and scarce to be found in this age of the world. Where is that man that doth quietly, and in silence pass by many injuries and wrongs? Nay, we are so far from long suffering, reproof of them that are far from long suffering. that we will now suffer nothing at all. Yea, some stick not to say, they will carry no coals: and others hold it a disgrace to them, to pocket, and put up an injury, and say, shall I suffer myself to be made a fool, and so indeed to avoid the name of fools they will do the works of fools; for anger resteth in the bosom of fools Eccles. 7.11. and many other reasonings of the flesh there bee against this worthy grace of long suffering. 2. motives to stir us up to long suffering Now in a word to stir us up to the putting on of this excellent virtue, consider we, First, that long suffering is one of the properties of God himself, he is slow to anger, and abundant in goodness and truth, Psa. 103.8. the Lord is full of compassion and mercy, slow to anger, and of great kindness. again, consider the excellency of this virtue, many ways set forth unto us in the book of God. As proverbs 14.29. He that is slow to wrath is of great wisdom, and Prou. 15.18. It appeaseth strife. proverbs 16.32. He that is slow unto anger, is better then the mighty man, and he that ruleth his own mind, is better then he that winneth a city; no conqueror so mighty as he that subdues his own passions. Prou. 19.11. The discretion of a man deferreth his anger, and his glory is to pass by an offence. howsoever then the world esteems long suffering a note of folly, and want of wisdom, yet let us rest in the testimony of the holy Ghost, that it is true discretion and wisdom to put up injuries and to pass by offences. Let us endeavour to adorn ourselves with this goodly ornament of long suffering, which indeed declares true wisdom, is a note of true valour and strength: and( which is chiefly to bee remembered of us) it makes us like to God himself, and so brings comfort to our own souls. Let us think on these things, and bee hereby stirred up to the putting on of this excellent virtue. Now here a scruple is to be removed, in that the Apostle saith, Put on long suffering, and he speaks indefinitely, not limiting his speech( as you see) to a long suffering of some kind of injuries. hereupon a doubt may rise. Some may say, why? A doubt. Some kind of injuries are such, as if wee suffer them but a little time, wee hazard the loss of our lives, and the utter overthrow of our state, and therefore we doubt whether we are to be long suffering in respect of them, or no. For removal of this doubt, we must learn a difference of offences and wrongs. Some are light offences, Difference of offences and wrongs. such words and deeds as onely offend us without any loss or hurt to us, and these wee are to tread under our feet, and to pass by as though they were never spoken nor done, and of those is that place to bee understood, Prou. 19.11. It is a mans honour to pass by an offence. The second sort of offences there be that are more then offensive( namely) such as bring some small hurt to our goods, life, or good names, and these we may take notice of by the example of Christ, John 8.40. but withall wee must do as he there did, put them up, and belong suffering in respect of them. A third sort of injuries there be that go yet further,( namely) such as bring danger to our lives or estates, either in our goods or bodies, and these wee may take notice of, and we may seek a lawful remedy against them, sooner or latter, according to the known danger of them, yet so, as in our seeking a lawful remedy against them, wee still carry in us meek and quiet spirits, for even in seeking a remedy against great injuries, such as endanger our lives or states, we are to be long suffering( that is) of quiet spirits; we must take heed that we nourish not in us a lust of reuenge, when wee seek the righting of some great wrong, by lawful and appointed means. The Apostle hath taught us, Rom. 12.19. that wee must not avenge ourselves, vengeance is the Lords right, and wee may not encroach on it, either by thought, word, or dead. VER. 13. Forbearing one another, and forgiving one another, if any haue a quarrel to another: even as Christ forgave you, even so do ye. In this Verse our Apostle comes to show wherein the two last name virtues,( namely) meekness, and long-suffering, are to be declared,& he sets down distinctly two things wherein they are to be expressed and manifested. First, in forbearing one another. and Secondly, in forgiving one another. And the second of these he doth further amplify. First, by the matter of forgiveness, what wee ought to forgive one another, and that is matter of quarrel, generally propounded, If any man haue a quarrel to another. Secondly, by an argument, enforcing such forgiveness, taken from the example of Christ, wherein is also expressed the manner of forgiveness, that it ought to bee as Christ forgave us, even at Christ forgave you, even so do ye. These be the heads and general things contained in this verse▪ come wee to speak of them as they lye in order, and first, of Forbearing one another. Touching this we must know, Interpretation. that to forbear is( according to the nature of the word here used) with patience to suffer and tolerate such things in our brethren, as are troublesone and grievous unto us; for the proper object of tolerance or forbearance, is the unpleasing disposition or behaviour of our brethren, their disposition and manners that are offensive and grievous to vs. And so the meaning of the Apostle, when he saith, Forbearing one another, is, as if he had said, tolerating, or suffering with pasuch things in one another as are offensive to you, supporting one another in love, for so the word is rendered, Ephes. 4.2. Supporting or bearing one with another in such things as are found in your brethren troublesone, and grievous unto you. here then we may easily see, What forbearing on another is. what is the duty laid before us,( namely) this, that wee are to manifest and express our meekness and long suffering in a patient sufferance, and toleration of such things in our brethren as are troublesone and grievous unto us, in a quiet bearing with their unpleasing disposition, and manners; and that we be not deceived in this duty, know wee more particularly, that our meekness ought to be expressed in tolerating and bearing the infirmities and frailties of our brethren, appearing in their outward actions, as their hastiness, slowness, rashness, frowardness, or their passions and perturbations, appearing likewise in their actions only, so farreforth as they are displeasing unto us, or do therein wrong vs. What things we are not to tolerate in others. We are not indeed to tolerate and suffer the open offences and sins of men, but we are to admonish and reprove them for the same, keeping ourselves within the compass of our callings, yea if so be Gods glory bee called in question, or the salvation of men be like to be hindered, we are then for a time to lay aside meekness, and to put on severity. We red that Moses the meekest man on the earth, when he saw the people of God worshipping the golden calf, was so incensed with anger, that he broke the two Tables in pieces beneath the mountain, Exod. 32.19. he took his sword, and together with the sons of levi slay three thousand of the people the same day, as wee find verse 28. Yea, Christ himself though he would not break a bruised reede, yet when he had to deal with the great corruption of the Scribes and pharisees, he denounced woe vpon woe, Mat. 23.13. So then the duty is thus to be conceived. Wee are to manifest our meekness, and our quiet suffering and bearing, with the infirmities of our brethren, as their hastiness, slowness, or other passions and perturbations, appearing in their actions, so far forth, as they are displeasing to us: We are to manifest our meekness in our quiet bearing with the infirmities of our brethren, and with their passions and perturbations, so far forth as they are displeasing to vs. and this is it that wee are exhorted to, Ephes. 4.2. That wee support and bear up one another in love, in regard of infirmities. And Gal. 6.2. saith the Apostle, bear one anothers burden, meaning such things in our brethren as are like burdens, even troublesone and grievous unto vs. Now before wee come to press this duty, wee may hereby easily see, that such persons are far from Christian meekness, who will not forbear their brethren in the least thing that may be. Such as will not forbear their brethren in the least thing, are far from Christian meekness. Yea, some there bee, whose mouths( publishing their own shane) stick not to say, I cannot forbear, I must needs speak my mind, yea, some are grown so shameless as to say, I will not forbear him, say what you can, and he shall haue as good as he brings, I can be as hot and as hasty as he for his life. Surely, they that thus speak, are far from Christian meekness and long suffering, and as yet can haue no assurance that they are in the number of the Elect of God, and that they are beloved of God in Christ. Now then to stir us up to the practise of the duty laid before vs. motives to stir us up to this duty of forbearance, are three. Consider wee first the necessity of this duty of forbearance, how needful a thing it is, to bear with the infirmities of our brethren, and with their displeasing passions, so farrefoorth as they are displeasing to us; it is so necessary, and of so great use and consequence, as without it wee cannot led a quiet and comfortable life, in any society, if one be as hot, as hasty, or as froward as another, there can bee no comfortable fellowship in any society, neither indeed where that is. can any society bee firm and durable. And again: Consider the benefit that comes by bearing with the frailties of our brethren. We thereby many times turn aaway much hurt from ourselves and others, for as Salomon saith, Prou. 18.16. a fools lips come with strife, it is not so much the occasion given, as lips that make strife, it is not so much the hastiness of the one, as the hot reply of another, that worketh a quarrelous contention, which by forbearance may bee avoyded, yea, wee bearing with our brethren, sometimes for the present, may afterward( the passion once overpast) haue any reasonable contentment at their hands, yea sometimes by forbearing thy brother for a time, thou mayst shortly after haue him voluntarily, and of his own accord aclowledge his faults to thee. And consider further that the poor oft-times forbear the rich, the subiects the magistrate, the base the Noble, either for fear of hurt or hope of some good, and ought not wee much more for conscience sake frame ourselves to forbear our brethren. For conclusion then of this point, if wee desire to live a quiet and comfortable life in any society, if wee would turn away much hurt from ourselves and others: if wee would show that good conscience is as powerful in us, as the fear of hurt, or the hope of good is in others, to make us do that wee ought, then let us in the fear of God bee stirred up to manifest our meekness and long suffering in tolerating and bearing with the infirmities of our brethren, and their passions appearing in their actions so far forth as they are displeasing to vs. Before wee come to the second thing here mentioned, observe that the Apostle makes Christian forbearance a mutual and reciprocal duty, he saith, forbearing one another mutually, or by course, giuing us to understand That every one hath sometimes need to bee forborn, every one hath need sometimes to bee forborn. even the best haue need often times to bee supported and born withall. For indeed the best haue not onely their infirmities in performance of holy dueties, ( and therefore wee find that men of rare graces and great strength haue used the help of others to strengthen them as Moses used the help of Hur, a man far inferior to himself. Exodus 17 12. But they haue in them such things as are troublesone, grievous, and offensive to their brethren, they are either too self-conceited, abounding in their own sense, or somewhat hasty, or the like, and therefore haue need sometimes to be born withall, in which case a mutual forbearing one of another is very necessary. dost thou then see thy brother at this time too self-conceited, a little hasty, or the like, bear with that his infirmity now, and he may happily bear with thee in the like case another time, bear with the infirmity of thy brother now, and he may happily bear with thee in like case another time. and bear thou with his dulness, and he will bear with thy frowardness, bear thou with his hastiness, and he will bear with thy self-conceitedness, &c. I pass on to the second thing, wherein meekness and long suffering, are to bee expressed( namely) in forgiving one another. And concerning this first, know wee, Note. that forgiveness is more then forbearance, for a man may forbear to reuenge an injury because he wants power to do it, or it is not expedient for him as yet, he wanting opportunity or the like, and wee know God himself suffers the wicked reprobate, for a time to go under his long sufferance, but he forgives them not their sins, so that forgiveness is more then forbearance,& that we may rightly conceive it as it is here expressed, according to the proper signification of the word here used by the Apostle, What it is to forgive one another. know wee further that the forgiving one another is a free remission,( for so the word signifies) a free remission of reuenge( that is) of requiting evil for evil, and of returning punishment in way of requital, for injuries done to us, either by thought, We are to express our meekness, in remitting all reuenge for injuries done unto us, in not requiting evil for evil, nor returning punishment in way of requital. word or deed, when wee neither carry in us any hatred or purpose of reuenge for wrongs received, nor return punishment in way of requital for them, then wee forgive. here then we see the duty required of us is this. That wee express and make known our meekness and long suffering, in remmitting all reuenge for injuries done, in not requiting evil for evil, nor returning punishment for them in way of requital, either by thought, word or deed, for howsoever wee may( as before was shewed) seek and use lawful remedy against such injuries as are dangerous to our lives, or estate, yet in the use of it, we may not carry in us a desire of reuenge, for that were to make the Magistrate an instrument of our malice, but wee must manifest our meekness and long suffering, in putting away all hatred, and remitting all reuenge, either by thought word or deed, and that is true and right forgiveness one of another: True and right forgiveness one of another. And this duty the Lord doth often require at our hands, yea, our saviour Christ requires it should be done, if need be, Mat. 18.22. oftentimes, not seven times, but twenty times twenty times. And it is that, also we do make continual profession of, and not only before men, but even before the Lord himself forgive us our debts, as wee also forgive our debters, we find this a clear point, Mat. 6.12. Luk. 11.4. and often urged in the Scripture. And the use is the pressing of the practise of this duty, We are to practise this duty. & indeed the duty of forgiveness is very needful to bee urged in this age, it is a thing wee are hardly drawn unto, there bee many oppositions and reasonings of the flesh against it, carnal reasonings against it. as forsooth the matter is so grievous and so foul, wee could forgive any wrong, and our friends should entreat us for any other thing but this: never remembering how great offences God forgives us, and if wee say, we haue deserved better at their hands, that wrong us, so doth God of us, if we meant them no harm, no more doth God to us, if we say, they are far our inferiors, what are we( dust and ashes) compared to the Lord? if we say we haue often forgiven them with warning, to do so no more, how much oftener hath the Lord forgiven us? A carnal distinction. Some again, being by order of friends, or otherwise moved to forgive, happily they will forgive the fault, but not forget the matter, nor affect the person offending them, but carry stil a purpose of reuenge, therefore we haue need often and earnestly to be stirred up to the practise of this duty, of forgiving one another. Two motives to stir us up to forgive one another. And to that purpose, consider with me these same two things. First, we haue here laid before us the example of Christ, if we had onely the example of the holy Prophets or Apostles and other holy seruants of God, ought wee not to bee moved by the example of so many worthy persons to forgive one another? how much more having the example of the son of God to draw us to it. again, consider that forgiveness one of another is an undoubted and infallible argument to persuade our consciences, that we likewise haue our sins remitted and forgiven, and without that wee not onely haue no such assurance, but on the contrary haue just cause to fear, that the Lord will pursue us to the utmost for our sins, according to that fearful parable Matth. 18.24. to the end of the chapter. Now then lay these two things together. Consider, that Christ Iesus he suffered and bare the infinite wrath of his father, even all that was due to all, and every one of Gods chosen, it cost him the shedding of his dearest blood to procure remission of our sins. Now we for our parts may forgive one another, without either cost or pain, yea, we cannot do it but with unspeakable comfort, even thereby assuring our own hearts of the pardon and forgiveness of our own sins; Oh then who is it that will not bee persuaded to such a duty, wherein Christ himself hath gone before him? it is a duty full of sweet comfort, think upon it, and bee stirred up( in the fear of God) by the example of Christ, and for thine own comfort, to forgive thy brother. put away all hatred, and purpose of reuenge for injuries received. go not about to requited evil for evil, by thought, word, or dead. Come we to the amplification of this duty, of forgiving one another, and first( as we said) it is further laid before us, by the matter of forgiveness in these words ( if any haue a quarrel to another) the matter of forgiveness, is matter of quarrel, the word ( quarrel) is onely needful here to be explained, and touching that, know we that by ( quarrel) in this place, is meant any just cause of complaint, when a man hath just cause to complain of some offence, of some injury or wrong offered or done to him by another, and so the meaning is briefly this, if any one haue just cause to complain of an injury or wrong offered or done to him by another. here then observe wee, that that the Apostle doth limit forgiveness one of another to matter of quarrel, he bounds our forgiveness one of another, upon just cause of complaint, on matter of offence, and of injury, offered or done to us by our brethren, this is to bee marked of us, it gives some light for the understanding of that, howe wee may bee said to remit and forgive the trespasses of our brethren, How we forgive the trespasses of our brethren. as wee are taught to pray, namely, not as they are properly sins and transgressions of Gods Lawe,( for so the remission of them belongs onely to the Lord, and no man is able to do it) but wee forgive the trespasses of our brethren, as they give to us just cause of complaint, as they are injuries and wrongs, bringing detriment and hurt to us, either in body, goods, or good name, so men may remit without impeachment, or derogation from Gods glory, a man doth remit the trespasses of his brethren, when he doth forgive the injury and harm rising from them to himself, together with all the conceived anger and malice for the same. Now in that the Apostle doth subioine to forgiving one another, the matter of forgiveness in these terms ( if any man haue a quarrel to another) if any man haue just cause of complaint against another, we easily see thus much offered to our consideration. That wee are to forgive our brethen, even then when wee haue just cause to complain of them, We are then to forgive our brethren, when we haue just cause of offence and quarrel. in regard of some injury or wrong offered, or done to us by them, wee are then to forgive, when we haue just cause of offence and quarrel. We find the question thus propounded by Peter, Mat. 18.21. Master howe often shall my brother sin against me, and I shall forgive him, and Luk. 14.5. saith our saviour, though thy brother sin against thee, though thy brother offend thee, and thou haue just cause of complaint against him seven times in a day, and seven times in a day turn again to thee, saying, it repenteth me, thou shalt forgive him, The reason and ground of this duty is very plain, namely this. Then is the fit time for the exercise and showing forth of any practical grace or virtue, when there is matter offered, and just occasion given for the practise of it: for example, when there is a trial of a mans patience, by some thing provoking and stirring him up to impatiency, then is the fit time for the exercise of his patience, when there is means and provocation to riot and excess, then is the fit time for a man to show himself sober and temperate, and so is it in this particular. Then is the fit time to show forth our meekness, in forgiving our brethren, when they offend and wrong us, either in word or dead. Therefore wee are to forgive one another, even then when wee haue just cause to complain on of another, reproof of such as regard not this duty, but pled against it. this duty is little regarded in the world; may wee not often hear it out of the mouths of some, yea, they hold it a good plea, and sufficient defence for themselves( say they) may wee not serve him as he hath served us, and deal with him as he hath dealt with us? and being reproved for their violence in speech and behaviour, expressing their cankered and revengeful mindes, why( say they) judge you of it, they dare appeal to the iudgement of him that reproves them, haue wee not just cause? haue wee not reason for it, thus to bee moved, and thus to speak, and thus to deal? wee would gladly bee quiet, but wee haue just cause given us to be thus unquiet. See howe contrary our corrupt reasoning of the flesh is, to the wisdom of the holy Ghost. Admit this, thou hast just cause to be offended, to complain of thy brother, in regard of some injury done to thee, yet behold and consider how the holy Ghost hath cut off that which thy crooked and corrupt reason is ready thereupon to infer, that because thou hast just cause, therefore thou mayest show thyself violent and revengeful; and carry in thee a distempered mind, no, no, saith the holy Ghost, if thou haue a quarrel to thy brother, thou art to forgive him, and then is the fit time to forgive thy brother, when thou hast just cause of offence given thee from him, think on it whosoever thou art, that art ready to follow the crooked rule of thine own reason, and remember that though thine own wisdom tell thee that thou having just cause of offence, thou mayest show thyself violent and revengeful, yet the word of God, by which one day thou shalt bee judged, hath taught thee otherwise. And again: Note. If thou always deal with thy brother, as thou hast just cause, surely, thou mayest look the Lord will not remit any thing of the rigour of his iustice towards thee, and then thy case is most miserable, thou art then but a child of perdition. Remember it, and bee stirred up even then to forgive thy brother, when thou hast just cause to complain of him, for some injury by him offered unto thee. Come wee now to the argument enforcing this duty of forgiving one another from the example of Christ in these words ( even as Christ forgave you, even so do ye. These words for the meaning of them need not long to bee stood on, Interpretation. onely wee are to examine how Christ forgiveth us; and touching that, know wee that Christ may be considered two ways. Either as a Medidiator God and man in one person, and so he satisfied for our sins, and procured remission of the sins of all Gods chosen, and he it is by whom, and thorough whom, or for whose sake, as the Apostle speaks, Ephesians 4.12. They haue forgiveness of sins. Or as God the son, the second person in the trinity, of the same essence with the Father, and so doth he properly forgive sins, according to that assertion of the pharisees, not denied by Christ, mark 2.7. None can forgive sins but God onely. So the meaning of the Apostle in saying, as Christ forgave you, is, as if he had said, as God in Christ for gave you, which agrees with that, 2 Corinthians 5.19. God was in Christ and reconciled the world to himself, not imputing their sins unto them. Now first, here wee see the argument laid before us, is from the example of Christ, that wee are to forgive one another, as Christ hath forgiven vs. I might hence take occasion to speak of our imitation of Christ in general, but that is not so proper to this place: onely know wee thus much. That the actions of Christ are of three sorts. Christ his actions are of 3. sorts. First, such as are proper to his Godhead, as to work miracles, to forgive sins, and the like, and these are to bee acknowledged of us, to confirm our faith touching his Godhead, but not to be imitated. In two sorts of actions we are not to imitate Christ. The second sort of the actions of Christ, are his works of mediation, as to satisfy for sin, to make intercession for us, and the like, and these likewise we are to aclowledge, and beleeue to our comfort, but not to take vpon us to imitate. A third sort of his actions be those, which Christ did as man under the Law, even works commanded in the Law of God, and in these indeed, we are to imitate Christ, Wherein wee are to imitate Christ. in obedience to the moral Law onely, are wee to follow Christ, and to tread in his steps. And therefore it is but a a fancy and dream of the Papists, that we are to imitate Christ A Popist. fancy touching imitation of Christ. in his 40. daies fast, it is but a vanishing speculation of their own brains. I leave them, and come to speak of that which is more proper to these words, and for concluding of the point; we are to consider these words, even as Christ forgave you, evenso do ye, together with that, Ephes. 4.32. forgiving one another, even as God for Christs sake forgave you: or this text as before we expounded it, As God in Christ forgave you. Hence we may easily gather, That remission of sins once granted, remaines forever, Remission of sins once granted, remaines for ever. it is unchangeable. For why? God forgives sins, and he forgives in, and through Christ, even for Christ his sake, remission of sins comes from Gods free grace and love, and it comes in, and through the son of his love, Cap. 1.13. and his love in Christ never changeth, and therefore remission of sins is most certain and unchangeable. And this is a ground of sweet and excellent comfort to all such as haue the assurance of the pardon of their sins. Comfort to such as are assured of the pardon of their sins. Hast thou any assurance of the pardon of thy sins? remember it then to thy comfort, that remission of sins comes from God, and it comes to thee thorough Christ, in whom he is well pleased, and that for ever; and therefore the remission of thy sins remaines for ever. Yea, may some say, remission of sins once granted, remaines for ever, and the assurance of it is full of sweet comfort, but we cannot come to the knowledge and assurance of the remission of our sins. Indeed, the Papists do so teach, and it is a reasoning of the flesh, often rising in the mindes of some. But for answer to it, I will go no further then this very text, if we cannot come and be assured that our sins are forgiven, then the Apostles argument is not good, here urging us to forgiveness one of another. For mark it, he persuades to forgive one another as Christ hath forgiven vs. Now how shall I forgive my brother, as God in christ hath forgiven me, if I cannot be sure of his mercy in the forgiveness of mine own sins? He that doubts, whether God in Christ hath forgiven him, or no, how shall he apply himself therein to bee like to Christ? And how shall he find and feel himself bound to forgive his brethren, as Christ hath forgiven him? And therefore without question, the example of Christ set before us for imitation, doth plainly teach that wee may be assured of it; that God in Christ hath forgiven us our sins, and having such assurance we are to remember to our comfort, that forgiveness of sins once granted, it remaines for ever, because Gods love in Christ to his chosen never changeth. Meditate hereupon to thy comfort, thou that hast any assurance of the pardon of thy sins. mark further, that the Apostle doth not onely urge us to forgive one another by the example of Christ, but he doth also press vpon us to forgive, as Christ hath forgiven us, ( even as Christ forgave you, even so do ye.) Which word ( as) doth not import Equali● tie, but Similitude. We are to forgive one another as God in Christ hath forgiven vs. I might here run into a large field, but I will onely point at some things briefly. Hence we are taught. That our forgiveness one of another must bee free, We must freely forgive one another. we are not to forgive vpon condition or consideration vpon the suite of friends, vpon the importunity of the party or the like, but freely and without any by-respect, as God hath forgiven us, yea we are to be like to God, especially in this, in forgiving the whole offence and injury. That which God forgive, he forgives wholly and never after imputes it, so are we to forgive our brethren, not carrying a piece of an injury unforgiven, not reserving in our mindes part of a wrong till afterward, If we so do our case is most fearful, and when we use that petition, The fearful state of such as do not wholly forgive their brethren discovered. forgive us our debts, as we also forgive our debtors, we most fearfully pray against ourselves; dost thou open thy mouth, and call to the Lord to forgive thee, as thou forgivest thy brother, and dost thou reserve a piece of thy malice against thy brother? Surely thou dost beseech the Lord to reserve a part of his wrath against thee, and that is a fearful thing, that thine own mouth should so call for vengeance to be powred down vpon thyself, the least part of his wrath is able to crush thee,& to press thee down to the bottom of hell. think on it, and as thou desirest that the Lord should wholly forgive thee, so do thou fully and wholly forgive thy brother: let not thine own tongue bee so dreadfully used against thyself. VER 14. And above all things put on love which is the bond of perfection. Our Apostle having exhorted to tender mercy, &c. Verse 12. and shewed verse 13. wherein meekness and long suffering are to be expressed: in this 14.& 15. verses following, he goes on further to exhort the Colossians two other virtues by comparison( namely to love in this verse, and to peace the fruit of love in the verse following. here therefore he exhorts them to put on love, and that not simply, but by a comparison with the forenamed virtues, even to put on love, as a more excellent and precious virtue then any before name, or as the uppermost, and so the fairest, richest, and most precious piece of the new clothing, And above all these things, saith the Apostle, put on love. Then he doth further amplify his exhortation by a description of love, setting it out by the excellent use of it, that it serves as a bond, that it is the bond of perfection; That is the general matter of this verse. Come wee to examine the words touching the true sense and meaning of them ( above all these things) that is, above all these forenamed virtues, Put on love. Interpretation. The Apostle doth here still continue his Metaphor, taken from the clothing of the body, and he compares love to the uppermost garment, that it is to bee put on with, and above all the rest of the clothing, and his meaning is with all other virtues, put on love, and that principally, as the uppermost garment, and chiefest part of that glorious vesture of the new man, and by love we are to understand, love to our brethren, love of one another, ( which is the bond of perfection) the word here translated ( bond) signifieth not such a bond as doth tie one thing to another, but properly such a bond as doth cowple, conjoin, bind, and unite many things together, and is to be rendered( couple, or coniunction) bond of perfection, that is, according to the true and natural signification of that word( of integrity) or as I may say, of wholenesse: for it signifieth the wholenesse of any body, either natural, moral, or civil, when any body is a complete and whole body, consisting of all the parts of it, then it is a perfect body. Now the integrity or wholenesse here spoken of, is to bee understood with relation, both to the virtues before spoken of, and to all other Christian virtues and duties that pass from man to man, which altogether make as it were one perfect body, and with relation to the body of the Church, consisting of diuers members, that love is the couple, coniunction, and knitting together of all Christian virtues and duties of man to man, and making them as it were one perfect body, and conioining also the members of the Church one to another, and making them on whole and perfect body, cowpling together the members of the whole Church, yea conioining the members of every particular Church, yea of every society in the Church, that is the meaning of the Apostle when he saith, love is the bond of perfection. Thus then we are to conceive his meaning in the words of this verse, as if he had said. And with these, and all other virtues and duties that pass from man to man, put on love one to another, as the most excellent part of that glorious vesture of the new man, which love doth unite and knit together all Christian virtues and duties that pass from man to man, making them as one perfect body, and cowpling together all the members of the whole Church, yea, the members of every particular Church and society, and so perfecting the whole Church, making it a perfect body, and perfecting every particular Church, yea, every society in the Church. Now, first note with me in a word, that the Apostle doth here exhort to put on love as a part of the new man. Hence it is clear. That true Christian love of our brethren is not in us by nature, there is no inclination in us by nature to love our brethren a right, no certainly, True Christian love of our brethren is not in us by nature. true love of our brethren is a renewed affection, whereby wee are moved to wish, speak, and do well unto them. It is reckoned as one of the fruits of the Spirit, Gal. 5.22. and 1. Tim. 1.5. The Apostle saith, it comes out of a pure heart, and of a good conscience, and of faith unfeigned; and indeed the will and affections must bee changed before there be any place for true love. And this meets with that error of the Papists, who teach that the first act of love is in us by nature, It is a Popish error that the first act of love is in us by nature. and that wee haue in us by nature an inclination to love both God and men, and that onely the second act, or exercise of love is from grace. This is but their conceit, it cannot stand with the evidence and truth of the word of God in this text, and in many other places. And again this teacheth us, That wee can never love our brethren truly and aright as we ought till we be changed and renewed by the Spirit of God. Wee can never love our brethren as we ought, till we be renewed by the Spirit of God. A natural man may love others, in respect of the honour, profit, or pleasure he receives from them, or the Lord by his special providence may dispose the heart of a natural man to affect others, yea, to do good to them as it is said, Daniel 1.9. God brought Daniel into favour and tender love with the chief of the eunuchs, and Nebuchadnetzar shewed him great favour and highly advanced him, Dan. 2.48. But a natural man can never truly and aright affect others, and love them in the Lord, Note. and as they bear his image, that is onely the work of the Spirit of God; and therfore if we would truly love and affect our brethren, wee must labour to be renewed. observe in the next place, that the Apostle exhorts to put on love, not simply, but by comparison, with the virtues foregoing, as a more excellent grace, then any of those forenamed, he saith ( Put on love above all) put on love chiefly and principally, above all these. Where first we see, that love stands in comparison with such graces and virtues as haue relation to men, and haue their use in Christian life and conversation amongst men, that in respect of such graces and virtues, love is to bee put on above them all, as a more excellent grace. Hence we are given to understand thus much. That the excellency and preferment of love above other graces, is in respect of such graces as haue relation to men, love is more excellent then any of those graces that haue relation to men. and haue use in Christian life and conversation among men; love is not more excellent, neither is it here nor any where else in Scripture, simply preferred above all graces whatsoever,( for in Gods sight and acceptation, faith excels it, not in any dignity in itself, but in respect of the object of it) so I say, love is not more excellent then any other grace whatsoever, but its the chief grace and virtue in Christian life and conversation, and more excellent then any of those graces that haue relation to men. This I note, in a word, to teach us how we are to understand it, when we find love so highly commended in the Scripture How wee are to understand the high commendation of love in the Scripture. ( namely) not as the form and life of faith, as the Papists teach falsely and erroneously, but as the most excellent grace among those that haue relation to men, and haue use in Christian life and conversation. object: Its preferred before faith, as a more excellent grace. 1 Cor. 13.13. Ans: love is there preferred before faith, not as a more excellent grace in itself, but in the use of it, and that only in respect of men. Because it makes good works done to men profitable to them, and referred to a right end in regard of men. And that is the meaning of the apostle. In that the Apostle doth exhort, to put on love above all these, and other graces that haue relation to men, wee may easily see thus much laid before vs. That love one of another is a most precious fruit of faith, for faith worketh by love, Gal. 5.6. and love is the most excellent grace that comes from faith. love of our brethren is a most precious fruit of faith. And hence is it that the Apostle Peter 1. Pet. 4.8. agrees with our Apostle, and doth second him in his exhortation, and saith, above all things haue fervent love among you, he prefers love before all other graces, and that justly, for indeed without love, what duties soever wee perform to our brethren are nothing worth as the Apostle shows plainly and at large, 1. Cor. 13. and the Lord himself doth so account of love to our brethren, that if a man were ready to come to his immediate worship, he is content that duty to him should rather be left undone, then that the duty of love( should be neglected to our brethren) as our saviour teacheth plainly, Mat. 5.23.24 if thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee, leave there thine offering before the altar, and go thy way, first bee reconciled to thy brother, and then come and offer thy gift. I might be large in setting forth the excellency of that worthy grace of love one to another, but I choose rather to seal the consideration of the excellency of it upon our hearts, and to make use of it to ourselves, in that love to our brethren is so excellent a grace. Wee must learn to esteem it, and to prise it above all other virtues that haue relation to men, We must esteem love to our brethren as a most excellent fruit of faith, above all other virtues that haue relation to men. and to breath after it as the most excellent fruit of faith, we are fallen into that age of the world our saviour foretold, Mat. 24.12. wherein the love of many is grown could, and no doubt this amongst others is one special reason of it, men haue not that high esteem of love to their brethren as they ought, they account it not as the most excellent ornament, and to bee put on above all other virtues that haue relation to men, most men do esteem the love of their bretheren but as a base thing, yea an argument of an abject and base mind to put on love with the properties and fruits of it mentioned, 1. Corinthians vers. 13. as not to disdain and not to bee provoked to anger, yea are there not some who make the least account of it of any thing to bear true love to their brethren? Happily they haue many other good qualities, they are sober, wise, judicious and able to give good counsel, but as for true love to their bretheren, they haue no dram of that, and they make no reckoning of it, yea they esteem it nothing to carry in their hearts the contrary, even hatred, malice, heart-burning against their brethren; too many such there bee in the world, and therefore we haue need to be taught this lesson, and often to hear of it, that wee are to esteem love of our brethren as the most excellent virtue amongst those that haue relation to men. motives to stir us up highly to esteem of love to our brethren. And to settle this in our harts, let us often think on that before spoken, that without love all other virtues and duties performed to men are nothing worth. 2. And again, consider that our saviour makes it the very character, badge,& cognisance by which we may be known to be his disciples, John 13.35. by this shall al men know that ye are my disciples, if ye love one another, by this you shall make it clear to the world that you are my disciples, let these things be often thought on, that the consideration of them may work it into our hearts, even highly to esteem of love, to account it as indeed it is that grace, amongst those that haue relation to men, that doth most grace and commend us, and so to follow after love, 1. Cor. 14.1. and to labour to put on love above all other graces whatsoever. mark further that the Apostle exhorts to put on love above all those virtues before name. Hence wee are taught; That love must bee as the clothing of every one of the graces before spoken of, yea of every grace, virtue, and duty that passeth from man to man, every grace, virtue and duty of man to man must come from love, and must be appareled in the habit of love. every grace, virtue& duty that passeth from man to man must come from love and must bee clothed in the habit of love. For why? the virtues before name, and the like may bee in the Heathen, and were no doubt in many heathen men, they may be pitiful, kind, modest, full of mercy, and many excellent virtues, and duties may proceed from some other roote, beside love, the Apostle hath made it clear, 1. Cor. 13. a man may speak as with the tongue of men and Angels, and not a word out of love, he may do such things as shall bee rewarded at the day of iudgement, and yet not of love. The use then of this point is this. We are to look that all our virtues that haue reference to men, bee clothed in the habit of love to our brethren. Wee must look that all our virtues that haue relation to men, be clothed in the habit of love to our brethren. Two motives to that purpose. Art thou pitiful, kind &c. look that thy pitty and kindness bee clad in the garment of love, put on that above them all, and whatsoever good duty, thou dost in thy general or particular calling, let it bee done in love, and to help us forward in this duty, consider wee onely these two things. First, the graces here name. and the like may in the use of them be profitable to others without love, but never will they be comfortable to thine own soul. again, consider that many good duties bring not that fruit to others that they might, being not done in love, because they want the blessing of God on them; for example, a maniustly corrects his child or seruant, not in love, and for the good of the child or seruant, but out of his distempered humour, respecting the satisfying of his own ireful and furious mind, or having an eye onely to his own profit, or the like, that duty is not blessed, to the child or seruant, but they still remain as careless and reckless as ever they were before, I might instance in many other parculars, but to shut up all in a word, dost thou desire that thy pitty, thy kindness, and thy humbleness of mind, should bee comfortable to thyself, and that duties done by thee should bring forth fruit and profit, then look that they all come from love, and bee clothed in the habit of love,& to end with the words of the Apostle, 1. Cor. 16.14. Let all your things bee done in love, that so they may bring comfort to ourselves, and wee may find the blessing of God on them. In the description of love to our brethren, in these words ( which is the bond of perfection) we see an excellent use of love to men laid before us, True Christian love to men, is as a bond, knitting together the members of the Church and all Christian graces, virtues and duties, that pass from man to man. that it serves as a bond, knitting together the members of the Church, yea, knitting together all Christian graces, virtues and duties, that pass from man to man, making them as it were one perfect body, love is the bond of that near coniunction of the members of the Church one to another, and it is the bond of fellowship and communion that is between them, it makes one member partaker of the graces and gifts of another, and that which is wanting in one member, is supplied by the use of that grace and gift that is found in another thorough love, and so love serves as a bond, knitting together the members of the Church, and knitting together all graces and gifts found in them, as into one body, for howsoever the gifts and graces found in the members of the Church, Note. are all for the good of one another, and every member hath right and title to them, and may challenge an interest in them all, there is not a grace or gift in any one member of the Church, but another that wants it, hath right to it, in the use of it, as the Apostle teacheth plainly, 1. Corinth. 3.21.22. All things are yours, whether it be Paul, or Apollos, or Cephas, or the world, or life, or death: whether they be things present, or things to come, even all are yours, as if he had said, what gift or grace soever is bestowed on Paul, or Apollos, or Cephas, you may challenge it as your own in the use of it, howsoever I say this is true, that whatsoever gift or grace is in one member of the Church, another member that wants it, hath right to it, in the use of it. Yet without love, the gifts and graces that bee in the members of the Church, are not used for the good one of another, the Apostle saith, 1. Cor. 8.1, knowledge without love puffeth up, and it is true of other gifts of the like kind, arts, wisdom, &c. that without love they are not used for the good of others, but it is love that edifieth, it is love that makes them profitable, and rightly applied, for the building up of the body of Christ, and so love both knits together the members of the Church, and makes the graces and gifts that are in the several members profitable. Yea, love doth so conjoin the graces and gifts of the several members in the use of them, as if they were all in one man, and so makes as it were of several graces and gifts a perfect body, Act. 4.32. it is there said that the multitude of believers, were of one hart, which no doubt was through love, they were so nearly conjoined by love one to another, as if there had been but one heart and one soul in them all. And so without question, the gifts and graces that were in them severally, were by love so knit together in the use of them, as if they had been all in one heart, and in one soul, and so by love made as it were one perfect body: which is an excellent use of true Christian love to men. To draw this to some profitable use. First know wee that there is an imputation commonly cast on our Church by the Papists, A popish imputation commonly cast vpon our Church removed. that wee strip true love to our brethren,& the duties of love, of all good use in the Church of God, yea, that wee hold them unprofitable and unnecessary for Christians. And why so? Forsooth, because wee ascribe not to them the merit of our justification in Gods sight, see the wilful blindness of such as are devoted to their own pleasing conceit, they dote so much on the merit of love and good works, as they cannot( or at least will not) see any other use of them, but that which must needs shoulder out Gods grace and the merits of Christ, wee willingly aclowledge that profitable and necessary use of love of others here specified by the Apostle, that it serves as a bond of integrity or perfectness, even to knit together the members of the Church, and to make the gifts and graces that are in the members of the Church, as one perfect body, and in their use as profitable as if they were all in one heart, and in one soul. How highly we esteem of Christian love and the duties of it. Yea, we esteem of Christian love, and the duties of it, as the beaten high way to eternal life, as testimonies of obedience and thankfulness to God for his mercy, as illustrations of Gods glory, as means of much good to our brethren, as proper marks of true Christian profession, as necessary antecedents of the promised reward of eternal glory, as infallible evidences and proofs, of remission of sins, and fruits ever following a lively, sound, and saving faith. Who then sees not, that most excellent and precious is the use of love, with as many amongst us, as know and embrace the truth, and truly savour the things of the spirit of God, and therefore it is but a cavilling slander of our aduersaries, to say we deprive love, and the fruits of it, of all good use in the Church of God, and make no reckoning of them. For the use of this point to ourselves, is it so, that love to our brethren is as a bond, knitting together the members of the Church, and making the gifts and graces that are in them, It is for want of love that men are distracted and drawn asunder one from another. as one perfect body? It is then a plain evidence, that it is for want of love, when men are distracted, and some are carried one way, and some another, yea, it is want of love, which makes us amongst ourselves so loose and so vncoupled one to another, that wee are as a body out of joint in many things, it is the want of love, that makes us start asunder one from another on every trifling occasion. Wee are to aclowledge that, our want, and to bewail it, and to stir us up to entertain true love, one to another, and where it is to increase it. Consider I beseech you, this excellent use of it, The excellent use of love to our brethren is to bee considered. that it serve to join us together as one man, true love will make us speak and think one thing, yea, it will make us help one another, care one for another, comfort, council, and encourage one another in good things, and to use all the good gifts bestowed on us, for the common good one of another, as if they were all in one man. And let us know that any society without love, Note. is but as a tottering wall of stones, cobbled up together, without mortar or binding, and so easily shaken, and soon ruinated and thrown down. And again, remember that true love to our brethren, is not onely taught by precept, but it is inwardly implanted in the hearts of all true believers by the Spirit, as the Apostle saith, 1. Thess. 4.9. touching brotherly love, ye need not that I should writ unto you, as if he had said, as natural brethren( not degenerating and growing out of kind) are taught by nature to love one another, so you, to whom God harh given his spirit, are taught of God to love one another. Let us then besides the excellent use of love one to another, remember this, that as many as are true believers haue learned of the spirit of God to love one another, and if wee haue not learned this lesson, surely wee are not yet taught of the spirit of God, wee haue not yet received the spirit, and having not received his Spirit, wee are none of his. observe with me in the next place, that the Apostle calls love ( the bond of perfection) he saith not put on love, which is perfect, but which is the bond of perfection, hence wee may easily see. True Christian love is not perfect in itself, but it is the bond of perfection. That love that is in true believers, and ought to be put on by them, is not perfect in itself, but the bond of it, true Christian love in the members of Christ is not a perfection of love but it is the bond of perfection in the sense before shewed. This I note in a word, against the lying Sect of the family of love, Confutation of the conceit of the Familists. ( indeed the gross abusers of love) who bear themselves much on this text of the Apostle, and conclude that because the Apostle saith here, love is the bond of perfection, therefore there is a perfection of love in the regenerate in the time of this life. A mere device of their own brain, this text will not warrant such a conclusion, it is far from the meaning of the holy Ghost. Oh but say they, will you deny a perfection of love, and holinesse in the regenerate in the time of this life. Why, the Scripture is pregnant and plain for it, do we not red, 1. joh. 4.17. herein is that love perfect in us, that we should haue boldness in the day of iudgement. And again verse 18. there is no fear in love, but perfect love casteth out fear, for fear hath painfulness, and he that feareth is not perfect in love, Phil. 3.15. Let us therefore as many as be perfect, be thus minded. I answer them. First, it cannot be denied, but that there is a perfection of holinesse in the regenerate, in the time of this life, but both they and we must understand what kind of perfection it is( namely) a perfection of parts, and not of degrees, or more plainly, there is in them that are truly regenerate, in the time of this life, measure of sanctity and holinesse in all the faculties of their souls, and in all the parts and members of their bodies, yea, there bee in them the beginnings of all virtues, and the seeds of all graces, by which they endeavour to obey God in all his commandements, and so there is in them such an holinesse, as hath in it all the parts of perfect holinesse, Note. such as is seated in every power of their souls, and in every part of their bodies, and that is a perfection of parts, but they haue not in them a perfect measure and degree of any part of holinesse, nor an holinesse in any power of the soul, or part of the body, perfect in the measure of it, and so no perfection in degrees, for as the Apostle saith, 1 Cor. 13.9. The most regenerate know but in part, and therefore their love, and other graces that are in them, are proportionable, they are but in part, not perfect in the time of this life. But for answer to that place, 1 John 4.17. on which the Familists bear themselves exceedingly. First, they can never evince and prove it, that in that place by love is meant that love that is in us, that love wee bear either to God or man: but rather by love is there meant Gods love to us that are true believers, which is said to be perfect in us, in regard of the effect of it, in regard of the use and comfort of it, shed abroad in our hearts, for John saith, verse 16. Wee haue known, and believed the love that God hath in us,( or towards us) and then he goes on still,( no doubt) speaking of the same love, and saith, herein is that love perfect in us; but admit that John there speaks of that love that is in us, either towards God or men, and he calls it perfect love, What then? Will it thereupon follow, that there is an absolute perfection of love in the regenerate, in the time of this life, and such love as hath no defect in it? No, no, their light brains deceive them, if they so imagine. For by perfect love understanding it of that love that is in us, he meaneth such love as is true, found, and unfeigned, opposed to that which is hollow and hypocritical, and thus wee find the word ( perfect) expounded Isai. 38.3. Where Hezekiah saith, Lord remember me now, how I haue walked before thee in truth, and with a perfect heart, where we may easily see that by perfection of heart, he understandeth truth and sincerity of heart, and so in this place by perfect love is meant sound, true, and unfeigned love, and such love casteth out fear, even all slavish fear. The Familists therefore cannot fasten it on this or any other place of Scripture, that there is in the regenerate, in the time of this life, an absolute perfection of love, wee are to renounce it as a fantastical conceit of such as are deluded by the Spirit of error. There is yet another sect( I mean the Papists) who abuse this description of love, and gather from it a false conclusion. They gather that because the Apostle saith, ( love is the bond of perfection.) It is a false conclusion gathered from hence by the Papists, that we are made perfect by love, and justified by love in Gods sight. That we are made perfect by love, and justified by love in the sight of God. But this cannot stand with the true meaning of this description. Wee shewed before it is thus to bee conceived. That love serves as a bond to knit together all Christian virtues and duties that pass from man to man, as it were into one perfect body, its a bond of perfection in respect of those virtues and duties that haue relation to men, and therefore it cannot bee rightly hence gathered, that love is of use to make perfect in the sight of God. That conclusion is built on a sandy foundation, and a misconstruction of the Text; but grant this unto them which they are never able to prove, that true believers haue a perfect measure of love, yet can it not justify them in the sight of God; for justification in Gods sight stands, partly, in the remission of sins, and partly, in righteousness imputed, or as the Papists say, inherent righteousness. Now perfect love in degree cannot procure remission of any one sin, that is no part of Gods promise annexed to his covenant of works, he saith not, do this and thou shalt live, and if thou do it not, but break my Law, by perfect love thou shalt satisfy for that breach. No, no, the condition of perfect obedience in the moral Law propounded, once broken, there can be no compensation, or satisfaction, but by punishment, either in the person offending, or of some other in his stead; without question the active obedience of Christ was most exact and perfect, yet was not that perfect, legal, and meritorious obedience of his sufficient to procure remission of sins, but he must over and besides that, suffer death, even the cursed death of the cross, and bear in his body and soul, the extremity of Gods wrath, before he could satisfy Gods iustice for the sins of his chosen; and therefore it is said, he bare our sins in his body on the three, 1. Pet. 2.24. Wee may then safely stand on this against our aduersaries, that it is not love( admit it to bee most perfect) that can justify us in the sight of God: because it cannot procure remission of the least sin. VER. 15. And let the peace of God rule in your hearts, to the which ye are called in one body, and be ye amiable. In this verse our Apostle comes to exhort the Colossians to an other virtue, namely to peace the fruit of love, and to this also he exhorts, not simply, but by comparison, that they should haue peace in them, and that it should be as a ruler, and bear principal sway in them, and this exhortation he doth further amplify, First, by the author, or kind of peace, that it ought to be the peace of God. And Secondly, by the proper seat where it ought to rule, namely, in their hearts. And his exhortation being thus propounded, he doth further strengthen it, and urge it on the Colossians by weight of argument, taken from the condition of their calling, that they were called to this peace, expressed more clearly in those words, ( in one body) wherein also is implied an argument, to persuade them to it, that they were called unto it as members of one body. Last of all for the better entertainment and continuance of this peace, he requires of them that they should be amiable: and so the sum and substance of this verse is, 1 An exhortation to peace, and that, a peace of God, and that it ought to bear rule in their hearts. 2 Backed and strengthened by an argument taken from their calling, that they were called unto it as members of one body. 3 And then further amplified, by requiring another duty serving for the continuance of that peace, that for the better entertainment and continuance of it, they should be amiable, or grateful one to another. Come we to speak of the exhortation in these words. And let the peace of God rule in your hearts. Interpretation. By the peace of God, the Apostle means not that peace that God himself hath, and in which he liveth, but that which he communicateth to us; and that is twofold: the first is that peace we haue with God, arising from faith, touching our reconciliation with God, in, and thorough Christ, whereof the Apostle speaks, Rom. 5.1. Being justified by faith wee haue peace towards God thorough our Lord Iesus Christ. And Philip. 4.7. The peace of God which passeth all understanding, shall preserve your hearts and mindes in Christ Iesus, but this peace is not here meant: the other peace, is that which wee haue, or ought to haue with men, namely, that concord and good agreement, coming from love, which we ought to haue one with another; and of this the Apostle speaks in this place, as may easily appear, both by the context, and by the scope and drift of the Apostle in this place. Now this peace is called the peace of God, because God is the author of it, both commanding it in his word, and working it in us by his holy Spirit. ( Rule in your heart) The word here translated ( Rule) properly signifieth to rule after the manner of a judge, or an umpire, it is taken from the custom of the heathen, who in their public games of wrestling, or the like, had some who sate as Iudges, and did rule and order the runners or wrestlers, and gave to them that did best some rewards; and the Apostles meaning is, let the peace of God prevail over all your evil affections, which stir you up to discord and dissension, and let it bear sway, and haue chief command of them all, and keep them under. Thus then we are to conceive the meaning of this exhortation, as if the Apostle had said. And let that concord and good agreement coming from love, which you ought to haue one to another, commanded by God in his word, and wrought in you by his holy Spirit, haue the chief sway, and prevail over all your evil affections, by which you are stirred up to discord and dissension, let it be as a commander over them all, and keep them all in subiection. Now here, first we are to mark, that the Apostle calls the peace to which he exhorts, being that peace that is, or ought to be amongst men, the peace of God, or Gods peace,( saith he) Let the peace of God, even that peace that hath God the author, commander, and worker of it, rule in your hearts. Hence it is clear. That true Christian peace, and good agreement amongst men is, as well as true Christian love, a work of Gods spirit; ●●e Christian race is a fruit of Gods spirit. and indeed the Apostle reckons it up amongs● the fruits of the Spirit, Gal. 5.22. And therefore men and not truly peaceable by nature, neither is their any ●rue peace, save among such as are truly sanctified. Let it suffiice onely to haue name that in a word, the point more clear hence offered is this. The peace and agreement one with another, which we are to entertain and embrace, The peace& agreement we hold one with another must be Gods peace, even such a peace as is approved of by God in his word. must bee Gods peace, even such a peace as hath God the author of it, such a peace as is commanded and approved of, by God in his word; and that we err not in conceiving this point, thinking that, a peace commanded and approved of God, which is not. Know we further more particularly, that the peace and agreement we are to hold and embrace with men, it must be joined with truth of religion, Note. ☞ and with holinesse, it must bee a peace thus qualified, even a peace going hand in hand with truth and holinesse. And hence it is, that the Apostle, Rom. 12.18. doth exhort to peace, not absolutely, but with condition of possibility. If it be possible( saith he) haue peace with all men. Where he means not, a possibility of fact, as if he had said, if it be possible, if it may bee done and brought to pass, if you may by any way, or means, haue peace with all,( for their is possibility of peace, unlawful) but he means a possibility in respect of right and lawfulness of fact; his meaning is, if it be possible, and so as you may lawfully, regarding good conscience, if you may haue it so, as may stand with holding true faith, and religion towards God, and so as you may still continue in the true fear of God, and holinesse, then haue peace with all, Heb. 12.14. saith the holy Ghost, follow peace with all men, and holinesse, without the which no man shall see the Lord. Where we see a manifest limitation of peace, wee must haue peace with all men, but in holinesse, and in the Lord; and the reason of this is plain, namely this; peace with ●en is not simply good, and ever good without exceptio●, but then only, when it goes hand in hand with truth and ●●linesse, then indeed it is Gods peace. First ●herefore, is it so that the peace wee are to hold with men, must be joined with truth of religion and holinesse: we haue then good and sufficient warrant for our refusal of a pacification with the Papists in respect of religion, We haue sufficient warrant for our refusal of a pacification with the Papists in respect of religion. wee haue good reason for it, not to make peace with them, nor to consent with them in regard of religion, because peace with them in that respect, would not be Gods peace, the peace that is of God, must bee peace in truth and holinesse, and wee must remember that Christ, he is the way, the life, and the truth; and therefore to haue contention with such as hold not the truth in him, is no breach of peace. Isa. 59.4. We red that the Lord calls for contention, yea he was angry that none would make dissension, in taking part with the truth. No man( saith he) contendeth for the truth. It is the opinion of some, that there might be a pacification between us and the Papists in respect of religion, if there were on both sides but a little yielding: its true indeed, by yielding their is some likelihood, and a general possibility, but no lawful possibility of peace between us, because( as they grant) there must be a yielding on both sides, but that we may not admit on our part, because the religion wee hold and profess, is the doctrine of the Prophets and Apostles, grounded on the truth of the word of God, from which we may not olive on hairs breadth. again, it is so, that the peace we hold with men must go hand in hand with holinesse? Our peace with men and our agreement with them must not bee in profaneness and sin. Then take wee knowledge of it, that our peace and agreement with men must not be as commonly it is in the world, a peace and agreement with them, in profaneness and sin, a drunken peace, commonly called, good fellowship. No, no, that is not a peace of God, but the devils peace, and wee are to be enemies, and at utter defiance with such peace, wee haue Dauids example for it, Psal. 49.16. saith david there; Who will rise up with me against the wicked, or who will take my part against the workers of iniquity. Where we see he utters a voice of dissension, if ever there were any, yea that which one calls the foam of dissension, david is so far from joining hands with the wicked in their sin, as that he proclaims a partaking against them, and his example must we follow, it must befarre from us to join hands with the wicked and profane men in their sin, yea in respect of their wickedness and profaneness, I dare be bold to affirm, we are to bee contentious with an holy contention, not with bitterness& brawling, as ieremy cries out, jer. 15.10. Woe is me, my mother, that thou hast born me a contentious man, and a man that striveth with the whole earth, which was in respect of the wickedness of that time. Let then the world charge such, as in zeal to Gods glory, and in a Christian care to discharge the office of true friends do reprove others, happily their neighbours for their gross sins, and tell them of their swearing, cursing, and such like; let, I say, the world tax them to be troublesone men, and busy bodies, and such as no man can live in peace by, yet let them still go on in that duty, and know its not onely lawful, but their duty, to contend with profane persons, and in respect of their wickedness, to be contentious with them: the peace wee are to hold with men, must be Gods peace, even such as is joined with holinesse and good conscience. observe we in the next place, the Apostle saith not, let the peace of God be in you, but let it rule in you: the duty hence offered is soon gathered, namely this. The peace of God, an holy, and religious peace, must not onely haue place, but a principal place in us, it must be a predominant and ruling peace. Now the word ( Rule) as we know) is a word of relation, it hath respect to things ruled, and the things, an holy peace must rule and order, are our evil lusts and affections, that stir us up to discord, and dissension, as pride, envy, covetousness, and the like, and so the duty is thus to be conceived. We must carry in us such a peace as is able to keep down all our evil lusts and affections that stir us up to discord We must carry in us such a peace, as is able to overrule all our evil lusts and affections, stirring us up to discord. & dissension, wee must haue in us a peace so strong and so powerful, as neither pride, envy, covetousness, nor any other evil lust or affection, shall be able to prevail, or to break out with any contention. And the reason& ground of this is given, Iam. 4.1. the Apostle there shows by the contrary, that where peace doth not rule, there our evil lusts and affections, break out into jars and dissensions, whence( saith he) are wars and contentions among you? are they not hence? even of your lust, that fight in your members from your lusts, prevailing in your hearts, and using your members as weapons of discord and dissension? thereby implying that where peace is wanting, or doth not rule in mens harts there follow jars, discords and dissensions. Teaching us this duty. That peace ought so to rule and command our evil lusts, and affections, as they shall not be able to fight in our members, nor to break out into jars and contentions. Now if this duty be duly considered we shall find that many are much defective in it. reproof of such as are defective in this duty. do not the common brawls, and needless contentions that are amongst men, plainly show it, that peace is not predominant in them? when men are at difference and contention one with another, are they not hardly drawn to peace or any agreement? as the common saying is, a bear might as easily bee drawn to the stake, as many men to union and good agreement, when they are urged unto it, doth not then their pride, their envy, or some other evil lust or affection work within them, and so far prevail, as they will not bee persuaded to it? And what is this, but a plain demonstration, that holy and religious peace bears no rule in them, but they are overruled by their own evil lust and affections, and they fight in their members. Well let us take notice of that which is amiss in us, and learn to refrain it, and never rest till we find such a peace wrought in us, We must labour to find such a peace in us, as is able to keep under all our evil lusts and affections, how we may attain unto it. as is able to keep under all our evil lusts and affections, and to that end carry in thee a love and desire of peace, for they that haue no desire to it, can neueuer haue it to rule in them. And again, search thine own heart, and find out that lust that is the chief cause of contention in thee, labour to dispossess thine heart of that, and to stir thee up to this, remember onely this one thing. If peace and good agreement with men, rule not in thee, certainly thou hast no true peace with God, and if thou haue a settled peace of heart towards God, of necessity thou must be at unity and peace with men, this will ever follow on the former. If then thou desire assurance of thy peace with God, labour thou to get such a peace with men, as hath the command over all thy evil lusts and affections. The Apostle saith, let the peace of God rule in your hearts: The proper seat of true peace is the heart. Hence note we further, That the proper seat of holy peace is the hart, it is a small thing to haue peace in our mouths and tongues, when we haue war in our hearts, for so may hypocrites, as the Prophet complained, Ierem. 9.8. yea, a man may be kept from discord and contention, outwardly by restraining grace, but if peace rule in the heart, that is a work of Gods Spirit. Come we to the argument the Apostle doth here subioin to his exhortation, for the enforcing of it on the Colossians, together with the amplification of it in these words ( to the which ye are called in one body) the argument as wee may easily see, is from the condition of the Colossians, that they were called to peace as the members of one body, and therefore ought to entertain it, and to haue it ruling in their hearts. The amplification is as we shewed, by requiring of them another duty serving for the better entertainment and continuance of peace, namely, that to that end they should be Amiable or grateful ( to the which) that is to say, Interpretation. to which peace of God before spoken of ( ye are called) that is to say, ye are bound by your calling, as you are Christians, and called to the profession of the gospel, for when a man is said to be called to any duty, thereby is not only signified that it is lawful for him to do that duty, but that by his calling he is bound to the performance and practise of it ( in one body) that is, as the members of one body, being gathered and knit together, by the spirit of God, as members of one body under one head, Christ Iesus ( and be ye amiable) that is, according to the true and proper signification of the word, be ye grateful or thankful, which is not to bee understood( as some would haue it) with relation to God, as if the meaning were, bee ye thankful to God, for of that the Apostle speaks afterward verse 17. and here he entreats of duties that pass from man to man,& are to be performed of man to man: it is therfore to be understood with relation to men, be ye grateful or thankful one to another, as well in conferring as in requiring of benefits, thus then conceive wee these words, as if the Apostle had said. Let the peace of God rule in your hearts, for why, it is a duty you are bound to, as you are called to bee true professors of the gospel, gathered and knit together by the spirit of God, as members into one body, under one head Christ Iesus, and that you may better entertain and continue this peace among you, be ye grateful one to another, as well in conferring, as in requiring of benefits. First, we are here to mark that the Apostle doth urge peace on the Colossians,& persuade them to it, by an argument taken from their Christian calling, that they were called to it, in that they were Christians, and professors of the gospel, and therefore ought to haue it ruling in their hearts: whence we may easily see. That the remembrance, and consideration of our Christian calling and profession, ought to sway and prevail with us, to move us to holy duties. This generally might be stood on, but wee haue often had occasion to speak of it, and therefore we will keep to the particular here urged by the Apostle, hence then we are taught thus much. That Christians& professors of the gospel, are bound to peace and good agreement one with another, by their calling& profession, Christians& professors of the gospel, are bound to peace and go●d agreement one with another, by their calling an profession. our calling& profession of the Gospel& Christianity, doth or should bind us to the peace of God, an holy& religious peace, is a duty to which we are called, a duty that belongs to us, in respect of our Christian calling& profession. For why. True believing Christians& professors of the gospel, are called to be children of God,& he is the God of peace, the author of holy peace, not of discord, they are called the professors of the gospel, and that is a word of glad tidings& peace, yea, it makes lambs of lions, the Prophet, speaking of the fruits of the gospel, in the kingdom of Christ faith, The wolf shall dwell with the lamb,& the leopard shall ly with the kid,& the calf,& the lion, Isa. 11.6. & the fat beast together,& a little child shall bind them, meaning that in the kingdom of Christ, the gospel should make the most mighty, fierce& cruel, even as lions and wolves,& such like, put off their wolvish& lionlike nature become mildred, gentle& peaceable, yea, true Christians are called by to haue interest and title in the covenant of grace which is also a covenant of peace, they are called to haue peace with God, and peace with their own conscience,& therfore without question holy& religious peace with men is a duty to which they are bound,& belonging to them in respect of their Christian calling, and this being clear, let us think on it, to this purpose; is it so, that an holy& religious peace, with men is a duty that belongs to us in respect of Christian calling? certainly, then it must needs follow that such as are at jar, discord, and dissension with others, offend against Christian calling, and not only neglect the duty of that calling, but go directly against it, Such as are at jar and discord with others, offend against Christian calling. ☜ and contrary to it, and so doing, their case and condition is most fearful; such as do any thing either without the compass of their particular and personal calling, or against it sin, grievously, and bring themselves in danger of all Gods judgements, for men haue assurance of Gods protection, onely so long as they keep themselves within the ways of their callings, Psal. 91.11. if they go out of them, they bereave themselves of Gods protection, and lay themselves open to all his plagues and judgements; yea, the text is plain, Mat. 24. that the Lord at the day of iudgement will deal severely with such as shall be found at his coming, either neglecting the duties of their callings, or doing contrary, verse 51. it is said, he will then cut off the evil seruant,& give him his portion with hypocrites, there shall be weeping and gnashing of teeth. If this be the case of such, as either neglect the duties of their personal callings, or do the contrary, how fearful then is the case of such as not onely neglect, but do the contrary to the duty of their general calling of Christianity and profession of the gospel, which is more excellent then all particular callings? surely, wee must of force confess their case to be most fearful, art thou called to peace with men? is peace a duty that belongs to thee, in respect of thy Christian calling? dost thou not onely neglect that duty, but practise the contrary? art thou found at jar, at discord and dissension with others? surely, then thou liest naked and open to all the fearful stroke of Gods punishing hand in this life, and if the Lord should take thee away( as thou hast no assurance of thy life, one minute of an hour) if the Lord should take thee away in thy brawling and contention, then woe to thee, it had been better for thee thou hadst never been born, without the extraordinary& unspeakable mercy of God, thy body then fals to the ground, but thy soul goes down into hell. Oh that such as be at dissension and discord with others, had hearts to consider this, would they then go on in their brawle● and contentions? would they then carry themselves like lions or bears, and happily please themselves, in their beastlike nature& behaviour? I am persuaded if hell haue not taken full possession of them, they would not, this day, before to morrow, they would seek to be reconciled,& to haue peace with all men, therfore consider it seriously. That peace with men is a duty of thy calling, as thou art a Christian. And if thou be found in that which is contrary ●o it, in discord and dissension, thy case is most fearful,& lets us all consider, how unworthy and unbeseeming our high and excellent calling it is to give ourselves to contention and debate, let them that are not called to peace contend and make debate, as for us the condition of our calling will not bear it, either we must renounce contention, or else disclaim the calling of Christians. mark wee further, the Apostle saith, not onely let the peace of God rule in your hearts, to which you are called, but he adds further in one body, more clearly expressing it, how they were called to peace( namely) as the members of one body, the point hence offered is this. Christians are to haue& to hold peace and good agreement one with another, as members of one and the same body. That Christians are to haue and to hold peace, concord and good agreement one with another, as members of one and the same body, for indeed they are one body in Christ, and every one, one anothers members, Rom. 12 5. We find this duty propounded in these terms, in many places of Scripture, Eph. 4.3. the Apostle having exhorted to keep the unity of the Spirit in the bond of peace, he adds this as one special reason and ground of it, verse 4. there is one body and one spirit, even as ye are called in one hope of your vocation, no doubt this duty is well known to most men in speculation, the Scripture is so plain and plentiful in the manifestation and proof of it: and therefore for the use of it. Let it serve as a ground of further exhortation to peace& good agreement one with another, The consideration of this, that we are members of one body, ought to bee most effectual to move us to good agreement one with another many reasons might be brought to move us hereunto, as our coniunction in one nature, country, place, habitation, law, liberty, and religion, all which are of great weight, to move us to haue peace& good agreement, but above all, this is of greatest weight,& most effectual, that we are members of one body, for the very light and order of nature, teacheth the members of the same body, to be at peace one with another, what member of the body falleth out or disagreeth with another, no man yet ever hated his own flesh, Eph. 5.29, we cannot give instance or example of any, well in his wits, that did ever hate or hurt his own body, or that any one member of a mans body, was at jar and discord with another: if then the consideration of this, that we are members of one and the same body, move us not to live in peace and good agreement, it will convince us of sin against the light of nature, yea more, even of sin against the light of grace, in that the holy Ghost hath revealed it to us, that we are knit together by one spirit, one faith, and one hope of salvation, let then the consideration of our near union into one body, under one head, Christ Iesus, move us to peace and good agreement, if it do not, surely it argues we are none of the members of that body. Now here a question comes to be answered, in that the Apostle saith, we are called to peace in one body, as members of one body under one head, Christ Iesus, it may be demanded whether wee may haue peace with such as are enemies to the Church, and so( as far as we can conceive) as yet not members with us of the same body, nor under the same head Christ Iesus, but are under Antichrist: this question was in part answered before, but for more full answer to it, know we, that there is a twofold peace, a peace in respect of civil affairs, or a peace in respect of religion, the first of these we may haue with the enemies of the Church, yea, in respect of civil business, we may make a league or covenant of peace with them, as Abraham did with Abimelech, Gen. 21.32. Isaac with Abimelech, Gen. 29.31. but in respect of religion, we may not make peace with the enemies of the Church, for that were to join light and darkness, truth& falsehood, which can never stand together. Come we to the last thing here required of the Colossians( and be ye amiable) I will not handle this as a duty standing by itself, but as here it stands in relation to peace, being here required by the Apostle, as a means of better entertainment& continuance of peace,& so the point hence offered, is this. That an effectual means, either to procure and purchase peace and concord, An effectual means either to procure peace, where it is not, or to continue it where it is, is gratifying one another by mutual benefit. where it it is not, or to continue it where it is, is gratifying, and pleasuring one another by mutual benefits, by conferring and requiting of benefits. This will best appear by particulars, as it is a notable means either to procure or to continue peace by sending gifts& presents one to another, they commonly prevail wheresoever, or which way soever they go. A singular example we haue in the gifts and presents that jacob sent to Esau, he saith, he sent thē, that he might find favor in his sight for the procuring of peace,& agreement between them, as gifts of pacification,& the Lord gave a blessing to that end; so likewise lending one another money, household stuff, and things needful, accompanying each other in our journeys, as the Elders of Ephesus did Paul to the ship, Our money& other outward good things are not onely to be put to necessary uses, but also to be used for procurement and continuance of peace and good agreement with one another. Act. 20.30. inviting one another to our tables and such like, are notable means, both to procure& to continue peace and good agreement, we red Iude Epist. verse 12. that Christians in the Apostles daies, had their love feasts, which were for the test●fying and continuance of their love and unity. The use of this, teacheth us not only the lawfulness of these things, that we may lawfully sand presents one to another, but it teacheth an excellent use that is to be made of our money,& other such things, that they are given us, not only for our necessity,& to provide us food, or to show our liberality but also to win& keep the good affection of our brethren,& for procuring continuance of peace& concord with thē and let us look that among other uses, we make this one principal use of our riches,& outward good things,& abilities; worldly goods commonly part friends, as they did jacob& Laban, Ge. 31. thorough our corruption they are means of strife and disagreement, and the very matter of the greatest cotention; but they that so use them( as one saith well) the time will come when they shall wish, they had never gone further then the dwell, or spade. We must so use them, as they may bee means of peace and concord, and then, no doubt, we shall find the blessing of God vpon them, and comfort in the use of them, when wee stand in most need of comfort. VER 16. Let the word of Christ dwell in you plenteously in all wisdom, teaching and admonishing your own selves, in psalms, and hymns of spiritual songs, singing with a grace in your hearts to the Lord. The Apostle from verse, 5. of this Chapter to this 16. verse hath exhorted the Colossians, both to the mortifying, and putting away of such vices and sins, as are forbidden in the second Table of the Commandements and to the putting on, and taking to themselves such virtues as are there required: and having ended that his exhortation; In this 16. verse, and in this 17. vers. following, he exhorts them to the duties of the first Table, as to diligent study of the word of God, to invocation, and calling on God in the name of Christ, and to thanksgiving. This verse for the dependence of it, hath reference and respect to matter foregoing, on this manner. The Apostle having exhorted the Colossians plentifully to sanctification, as well in putting off the old man with his works, as in putting on the new man with his parts. To the end they might do these things, in this vers. he exhorts them to a familiar acquaintance of the word of God. That, to that end they should haue the word of God as a domestic, as a dweller with them, and familiar unto them. In this verse considered by itself, we haue these things laid before vs. First, the Apostle doth exhort the Colossians, that the word of Christ should be a dweller among them. And that he doth further amplify both by the measure of the word, that ought to dwell with them, indefinitely propounded, that it ought to be a plentiful measure. And also by the manner of the dwelling of it, that it dwell with them in all wisdom, Let the the word of Christ dwell in you plentifully in all wisdom. After this, the Apostle doth press vpon the Colossians the use of the word of Christ dwelling among them, that they ought to make a double use of it, even thereby to teach, and to admonish, both themselves and others: teaching and admonishing your own selves. And he expresseth some particulars wherein they should teach and admonish themselves, and others,( namely) in psalms, and hymns, and spiritual songs. Wherein is also implied, how far forth the word of Christ should bee familiar to them,( namely) so far forth as it should serve for the matter of their mirth, that when they had occasion to rejoice, they should be able to sing out of the word of God, psalms, and hymns, and spiritual songs, and having made mention of psalms, and hymns, and spiritual songs, the matter of their mirth. he setteth down further the manner how they should use them, as that for the general, they should sing them, and in special, with grace in their hearts, and to the Lord, Singing with a grace in your hearts to the Lord. So then the sum of this verse is, The argument of the verse. An exhortation to the Colossians, to haue a plentiful measure of the word of Christ, familiar to them, and so as they should bee able wisely to use it for the instruction and admonition of themselves and others; yea, to make use of it in their mirth showing forth their mirth in singing after an holy manner, in psalms, and hymns, and spiritual songs, singing with a grace in their hearts to the Lord. Come we to the words of this verse, and first of these words ( Let the words of Christ dwell in you plenteously in all wisdom.) The word of Christ doth in special signify the Gospel, the doctrine of grace and reconciliation with God in, and thorough Christ. But here it is to be taken in a larger sense and signification, even for the whole written word of God, Interpretation. that being given by inspiration of God, 2 Tim. 3.16. and profitable to the uses here limited, and specified, to teach and to admonish. Now the whole Scripture is called the word of Christ, both because he is the author of it, for he it was that spake by Moses, and the Prophets, it was the Lord Christ that sent Isaiah the Prophet, as may plainly appear by conference of Isaiah, 6.9.10. and joh. 12.40.41. and so he sent other Prophets successively time after time: and because he is the matter and end of the whole Scripture, John 5.46. Moses wrote of him, as Gen. 3.15. and in the ceremony of the paschal lamb, in the type of the Tabernacle, the ark, all Sacrifices, the brazen Serpent; yea, the whole Scripture propounds Christ to us the onely mediator and saviour, and to him is the whole Scripture referred as the end of it, Rom. 10.4. He is the end of the Law, &c. And again, Gal. 3.24. The Law was our schoolmaster to bring us to Christ, and doth lead us to Christ; and for these reasons is it that the whole Scripture is called the word of Christ, ( dwell) the word here translated ( dwell) properly signifies to inhabit, or dwell as a domestic, as one of the same house,; it is a Metaphor taken from such as dwell under one and the same roof with us, who who are best known to us, and most familiar with us, and the Apostles meaning is, that the word of God should bee as well known and familiar to us, as he or shee that dwells with us in one and the same house, ( in you) that is, amongst you; let it dwell amongst you, and bee familiar to you, ( plenteously) that is, in abundance and great measure, ( in all wisdom) that is, in true and sound wisdom; it is usual in Scripture to put the note of universality ( all) to signify excellency, perfection, truth, and soundness. And the wisdom here spoken of, is not the wisdom of the word itself, but the wisdom that ought to bee in them, to whom the word is familiar; and the Apostles meaning is, that they should be wise in the understanding and use of the word, being familiar to them, that they should wisely understand it, and wisely use it. Thus then wee are to conceive these words, as if the Apostle had said. Let a plentiful measure of the written word of God be as familiar, Meaning of the text. and well known to you, as a dweller with you in one and the same house, so as in true wisdom you both understand it, and use it. Obseru. Wee are here to mark first of all, that the Apostle having exhorted the Colossians, to the mortification, and to the putting away of sundry vices, Vers. 5. as fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry, and to the putting on and practise of many virtues, as tender mercy, kindness humbleness of mind, Vers. 12.13.14.15 meekness, long suffering, forbearing one another, and forgiving one another, and above all, love, which is the bond of perfection and peace. He now comes to exhort them to haue the word of God familiar to them, as a means to make them able to practise that, to which he hath hitherto exhorted. And hence we may take this conclusion. That the onely effectual means serving for the mortification and putting away of sin, and for the putting on, The onely effectual means serving for the mortification of sin, and for the putting on and practise of virtue, is the word of God. and practise of virtue, is the word of God, no other thing is able to make us truly to abstain from sin, and to practise virtue, but onely the word of God. moral precepts of Philosophers and wise men, a good name, good company, good education, good examples, and such like, though they be excellent things, and of excellent use, yet they are not able to do this, to make us truly to mortify sin, and put on, and practise virtue, only the word of God is able to do that. And hence it is, that our saviour praying for his Apostles, and all other that should beleeue in him, thorough their teaching: he saith, joh. 17.17. sanctify them with the truth, thy word is truth. And joh. 15.3. ye are clean( saith he) thorough the word which I haue spoken unto you. Psalm. 119.9. david having propounded the question; wherewithal shal a young man redress his way, as if he had said, wherewith shall a man most unbridled, untamed, and unreformed, come to be bridled, tamed, and reformed: he presently answers himself, even by no other thing, but by the word of God, which is a plain proof of this point, that the word of God is the onely powerful means that serves for the purging out, and putting away of sin, and for the putting on and practise of virtue. The reasons of this are plain. First, onely the word of God pierceth into the hearts of men, from whence all actions good and bad proceed, Heb. 4.12. Secondly, nothing is able to make that which is spoken to us effectual, but the Spirit of God, and the Spirit of God worketh by the word, and therefore its the word of God, that is onely an effectual means of the mortification of sin, and of the putting on and practise of holinesse. Hence it appears plainly, wee may easily see it, that the Papists are no such friends to good works as they would make the world beleeue, The Papists are no such friends to good works as they would make men beleeue. they pretend that they are most zealous of good works, and such friends to holinesse of life, as none are like them, and they cry out against us as enemies of good works; but indeed, if we duly consider the matter, we shall find none greater enemies to good works, and true holiness then they, insomuch as they take order that there may bee no familiarity or acquaintance betwixt the people, and the word of God; for they straitly forbid the people to red the word of God, or to haue it in their mother tongue: it is the word of God that is the onely effectual means to work true mortification and holinesse, and will they bar the people from that, and yet pretend that they are the onely friends and favourers of good works? Is any so simplo that sees not their deceit? And who cannot easily discern, that their practise is in flat opposition, and contrariety to their word? I leave them, and for use of the point to ourselves. Is it so, that the word of God is the onely effectual means to work true mortification and holinesse of life? If a man would be sure that he is truly mortified, and made truly holy, he must look that the word of God hath wrought it in him. Then if thou desire to haue sin truly mortified in thee, and to be renewed, and to bee made truly holy( without which, thou shalt never see God to thy comfort) never rest till thou bee sure that the word of God hath wrought in thee a mortification of thy sin, and a measure of holinesse; thou mayst come to haue a show of mortification, and holinesse, by other means, but true mortification and holinesse is onely wrought in thee by the word of God; and therefore never rest till thou find that the word of God hath been powerful in thee to that purpose. Happily thou wilt say, how shall I know that the word of God, hath been thus powerful in me to the mortification of my sin, and to work holinesse in me? I abstain from sins, yea, I can name particular sins to which heretofore I haue yielded, but now I abstain from them, am not I then mortified? Answer: Thou shalt know it, especially by two things: First, if thou camest to the sight of thy sins by the Law of God, Rom. 3.20. By the the Law cometh the knowledge of sin. And Secondly, by the affection both to the Lawe, and to thy sin, if thou love the Law of God, even because it discovereth thy sin, and the more it discovereth thy sin, the more thou lovest it, as david did, Psalm. 119.143. And if thou hate thy sin principally, because God hates and forbids it, and not in any sinister respect. These are sure notes that the word of God hath been effectual to work in thee a mortification of thy sin, and never rest till thou find these things in thyself. The next thing wee haue to mark is, that the Apostle calls the written word of God, the word of Christ) Let the word of Christ dwell in you plenteously, &c. Hence it is plain that Christ speaks to us in the written word; yea, Christ speaks to us in any doctrine, Christ speaks to us in the written word of God, and in every doctrine there expressed, or there gathered by necessary consequent. either plainly expressed in the written word of God, or thence gathered by necessary and good consequent, that doctrine so expressed, or so gathered, is the word of Christ; our saviour saith, Luke 10.16. to the 70. Disciples, he that heareth you heareth me, and he that despiseth you, despiseth me. The meaning is not; whosoever heareth man called to teach, hears me simply, whatsoever he teacheth, but so long as man teacheth Gods word. And that appears planely, John 14.26. Where Christ promiseth, that his Spirit should suggest, and bring all things to the mindes of hi● Disciples, and their followers; and he adds, which he had told and taught them, and not any new doctrine and revelations. So long then as the Doctrine is either plainly expressed in the written word of God, or thence gathered by good and necessary consequent, it is the word of Christ, and so to be heard and received of us as the word of Iesus Christ. This I note to show the vanity of some fantastic spirits, who brag much of illumination of the Spirit, and depend on their revelations, beside the written word of God, The vanity of such as rest vpon revelations, besides the written word of God, discovered. thou must know, whosoueuer thou art, that thy revelation besides the written word of God, is not the teaching of Christ, nor suggested by his spirit, but by the spirit of error, even of the devill, and the word and doctrine of Christ, is the doctrine, either expressed, or agreeable to the written word of God. It is worth our marking, that the Apostle calls his preaching, the ministration of the Spirit, 2. Cor. 3.8. to teach us, that the word and Spirit ever go together, the Spirit shineth in the word, and the word is powerful by the Spirit, and wee must be taught of God, but it must bee by the word, and therefore deceive not thyself by any new vision or revelation, besides the written word of God. mark we further, the Apostle exhortes that the word of God should be as one dwelling with us under the same roof, as familiar to us, as a home-dweller. Hence ariseth this duty. That the word of God must not onely bee known to us abroad, We must bee as well acquainted with the word of God, as with an home-dweller. as one that we meet sometimes in public, but as one of our own house; we must bee as well acquainted with the word of God, as with one that doth dwell, and converse with us every day, and lodge with us every night, that as wee know one with whom wee are familiarly acquainted, not only by face, and can call him by his name, but we know him inwardly, and wee are acquainted with his nature and disposition, and with the very purpose of his heart, so wee must bee acquainted with the word of God. Not onely knowing the face and sentence of the Scripture, but the inward purpose and meaning of the holy Ghost in it, especially in the plain places of it, and such as contain things needful to bee known to salvation, Pro. 7.3. Salomon exhorts us to bind the instructions of wisdom and her commandements, vpon our fingers, and writ them vpon the table of our hearts, to haue them even at our fingers ends, and verse 4. say unto wisdom, thou art my sister, and call understanding thy kinswoman, bee as familiar with the wisdom of God revealed in his word, as with thine own sister, 2. Tim. 3.15. Paul saith, Timothy knew the holy scriptures of a child, and therefore doubtless they were very familiar to him. And must the word of God be thus familiar to us, even as one of our own house. The Papists deal injuriously with their people, in forbidding them to look into the word of God. How injuriously then deal the Papists in not suffering their people to haue an insight into it? they say, the people are not without special licence to look into the word of God, but they must receive all things from their teachers on their bare words, not reasoning or asking any question more then the horse asketh his rider why he turns him this way or that way, but simply obeying. Now what is this, but directly to cross and contradict the spirit of God? but they object the reading of the Scripture by the common people, is many times hurtful, they pervert it, and thence come errors and dangerous opinions? a poor silly shift. Some thorough their own corruption abuse the reading of the Scripture, shall wee therefore take away the right use of it? the word preached, by mans corruption, to some is an occasion of deeper damnation, shall wee therefore condemn or take away the preaching of the word? That is a deceitful kind of reasoning. Let us further apply the duty to ourselves, is it so, that the word of God must bee as familiar to us, reproof of them to whom the word of God is a stranger. as one of our own house? then thousands in the world, come within compass of just reproof, are there not thousands to whom the word of God, is as a stranger? they know no more the voice and face of it, then of any they never saw before, they are ignorant not onely of the sentences of Scripture, but even of the examples of it, which of all things are most easy, yea, of the principal and fundamental points taught in each book, a fault that cannot sufficiently bee taxed especially in these dayes, and let ignorant persons take knowledge of it, and learn to reform it, and never rest thou till thou bee familiarly acquainted with the word of God, and to that end bee diligent in hearing, reading and meditating in the word of God, and join thereunto conference and prayer, content not thyself to meet with the word in public, but bee acquainted with it at home, turn over the leaves of the book of God in thine own house, yea, take away sometime from the works of thy calling to bestow in reading of the Scripture. I cannot red. Then get others that can, to read to thee, and with greater diligence attend to it. motives to stir us to up a diligent reading and attending to the word of God. And to stir thee up to this duty, consider onely these two things. First, there is no true comfort to bee found in anything in time of trouble, but in the word of God, psalm the 119. and 50. david saith. it was his comfort in trouble, if men in trouble bee not able to comfort themselves out of the word of God, either they wring their hands, tear their hair and despair, or else they do use some unlawful means, for indeed if men know not God in his word, they know not his mercy, truth, love, and goodness, and what comfort can they then find in their troubles? again, consider that prayer brings a feeling, and the sacraments a confirming onely of that comfort thou hast in the word, if thou haue no comfort in the word prayer brings no feeling, nor the sacraments a confirmation, of any thing but iudgement and damnation, yea, know it for a truth, the Apostle hath said it, Rom. the 2.& 16. thou shalt one day be judged by the word, and if the word of Christ acquit thee, Christ will acquit thee, and if his word condemn thee, certainly thou shalt never be saved, And therefore think on these things, if thou desire to find comfort in thy trouble, if thou wouldest haue prayer bring feeling, and the sacraments a confirming of comfort to thee, and if thou wouldest stand before the iudgement seat of Christ, at his coming, with comfort, then make the word of God thy friend and familiar. True friends will draw near to comfort us in distress, when strangers will fly from us, and if the word bee a stranger to thee, and thou to it, what shall bee able to comfort thee? surely nothing, and therefore never rest till thou bee familiarly acquainted with the word of God, post it not from thee to schollers and divines, no, no, if thou look for comfort in life, in death, in the day of iudgment: labour thou in plentiful measure to be acquainted with the word of God. And touching the measure of the word that ought to be familiar to us expressed in the word ( plenteously) only note we thus much, our Apostle saith not, let the word of Christ dwell fully or wholly, neither yet let a such a portion, such a quantity or measure of the word dwell with you, and no more, but he speaks indefinitely, and saith, let the word of Christ dwell in you plenteously, be familiarly acquainted with a plenteous measure of the word of Christ not expressing how much. hereby teaching vs. That howsoever wee cannot come to a familiar acquaintance with the whole word of God, that is not possible in the time of this life, neither are wee bound vpon hazard of salvation to understand the sense of every place of Scripture) yet are wee not to content ourselves with a limited portion, or with a stinted measure of knowledge in Gods book, Though we cannot be familiarly acquainted with the whole word of God yet we must not content ourselves with a stinted measure of knowledge in Gods book. and think that when wee haue gotten so much knowledge in the word, wee haue then enough and then set down our rest, no, we must labour by diligent reading, hearing, and other good means, to come to as much knowledge in Gods book as possibly wee can, the more holy knowledge wee haue in that, the more shall we see and know Gods love to us, and the more shall our hearts be enflamed with true love to God again, We must go on from one measure of knowledge to another. and the better stored with other sanctifying graces of the spirit, yea, the more and greater will be our comfort in any time of need. The next thing that comes to bee considered, is the manner how wee are to bee familiarly acquainted with a plenteous measure of the word of God, namely in ( all wisdom)( that is) so as in true wisdom, we both understand it, and use it. Where first note we. That we may come to understand the word of God, even truly and wisely to understand it, Wee may come to a true and wise understanding of the word of God. else this exhortation of the Apostle had been vain. indeed the word being a lantern to our feet, and a light unto our paths, psalm 119.105. and speaking to us as to children, Hebr. 12.5, that is easily plainly and familiarly, wee may doubtless come to the understanding of it, yea, the simplest man or woman may come to bee instructed out of the word of God in all points of faith and manners needful to bee known to his or her own salvation Psame 19.7. the testimonies of the Lord is sure, and giveth wisdom unto the simplo,& Psal. 119, 130 the entrance into thy words, sheweth light,& gives understanding to the simplo, for howsoever it cannot be denied, but there are many things in Scripture hard to bee understood, yet whatsoever is necessary to bee known is plainly set forth in the Scripture, and easy to bee understood of such as with care and conscience use the means. The Papists lay an hardness and obscurity on the Scripture, Confutation of the Papists, laying an hardness and obscurity on the Scripture. and hold that the Scripture, in what language soever, is obscure and hard to bee understood, not onely of the unlearned, but of the learned also, and that they know not when they haue the right understanding of it, which indeed is a most injurious, and an unthankful conceit towards God himself, hath the Lord given us his written word, wrapped up in such clouds of obscurity, and such doubtful speech, as it is not possible to know when we haue the true sense of it? no, no, there is no such matter and it is a most wicked thing so to imagine, it had been far better then, that no Scripture had been written at all. There is no doubt, but the Lord purposing to reveal his will to man by the Scripture, hath caused them to bee written in such sort, as man may without any just cause of doubting understand them aright, at least so much of them as is needful to be known to salvation, that being the very end on Gods part, in writing of them as appears plainly, joh. 20.31. These things are written that ye might beleeue, that Iesus is the Christ the SON of GOD, and that in believing ye might haue life. Now the duty which these words ( in all wisdom) do charge vpon us, is this. We must look that our familiar acquaintance with a plentiful measure of the word, be in true and sound wisdom, Our familiar acquaintance with a plentiful measure of Gods word must be in true& sound wisdom. we must be wise both in the understanding and use of the word, if wee bee able to carry in mind, and remember many sentences or examples of Scripture, which we haue heard or red,& they are familiar unto us, we must look that we wisely understand them, and wisely use them. And if you ask me wherein stands that wise understanding, and wise use of the sentences of Scripture, and the things we are able to remember out of the word● I answer, in two things. First in a right understanding of them. And secondly, in a right use of them. As a man is said to bee wise and well seen in any art, when he is able not onely to repeare the rules of that art, but he doth rightly understand them, and can make a right use of them, so wee are wise in the understanding, and wife in the use of the sentences, examples, and rules of Scripture, that are familiar to us, when wee rightly conceive them, and rightly apply them, when wee understand them according to the true meaning of the Holy Ghost, and when we make a right and good use of them, and are bettered by them, and especially in two respects. First, when we thereby inform and build up ourselves in things most important, and of greatest weight concerning us, as wee are Christians, as in faith, the fear of God, love to God and men, and true comfort both in life and death, and to that end make choice, and spend most time in the study of such places, and sentences of Scripture, as serve most to that purpose. And secondly, when we thereby inform ourselves in things and duties that most concern us and our particular callings. The reason and ground of this duty is, because howsoever the word bee in itself, the will and wisdom of God revealed, yet to us it is not so, being by us misvnderstood, or used amiss, that is onely the good and profitable word of God to us, that is of us rightly understood, and rightly used, especially so used, as that thereby were inform ourselves in things most important, and in duties that most concern us in particular, and therefore wee must be wise in understanding the word aright, and in using it aright, especially to inform us both in things that concern our eternal good, and to make us wise to salvation. 2. Timoth. 3.15. and to inform us in our particular and personal dueties, 2. Timoth. 2. wee find that the Apostle having exhorted Timothy to bee constant in undergoing the labours of his ministry, and in bearing the troubles and afflictions attending on it, verse the seventh, he saith, consider what I say, and the Lord give thee understanding in all things, as if he had said, hear not these things without consideration, understand me aright, and the Lord give thee, that thou mayest both rightly understand, and make a right use of the things I haue now spoken, that concern thee for thine own good, in thy place and calling, 1. Timoth. 1.1.4. Paul bids Timothy command some that they give not heed to Genealogies, which saith he are endless, and breed rather questions then godly edifying, which is by faith. Teaching us plainly, that when wee look into the book of God, wee are to make a difference of things, Note and not to spend much time and study in things of less importance, but rather to labour that we may wisely understand, and make use of things that tend to our edification and comfort, and so to be wise in the right understanding and use of the word, being familiar to us, as we may be bettered by it in things most weighty, and such as concern us in particular. Now this duty rightly conceived, serves to check and reprove sundry sorts of men reproof of sundry sorts of men. in the world, as namely, all such as abuse the words and sayings of holy Scripture, to make themselves and others merry, such as make jests of Scripture phrase, such as adulterate and make merchandise of the word of God, 2. Corinth 2, 17. thereby seeking their own aduancement in the world, and their own gain, such as turn it to Allegories, or such as pervert and wrest it for the maintenance of any error, and of that sort there be thousands in the world: in reproof of these I will not stand, but consider we this duty, as it may with more profit concern ourselves; and if we duly consider it, wee shall find there bee two sorts of men that are thereby justly to be taxed. Two sorts of men justly taxed. First, some there be that are acquainted with many places of Scripture, they can be plentiful in quotation, and in citing of them, but it is, either for their own delight, in some curious question, tending rather to strife then to edification, or for the holding of some false conceit of their own, as that there is an absolute perfection of holinesse in time of this life, that the sabbath is ceremonial, or such like. again, some there bee, and those are more common, that are very expert in the duties of other men, and when they hear or red of them, they can say, there is a good lesson for such a one, but as for the things that concern themselves, either for the information of their judgements or for the good ordering of their lives, they haue little or no care to be acquainted with them. Is this to bee wise in the understanding and use of the word? no, no, if the word were familiar to thee in true wisdom, thou wouldest rather inform thyself in those things that most concern thyself, and thine own place and calling, then in the duties of others, yea thou wouldst esteem those the best sermons wherein thou art most effually taught such things, and therefore remember this duty, thou must be wise in the understanding and use of the word, We must remember this, that we are to be wise in the understanding and use of the word of God, to the bettering of vs. so as thou mayst be bettered by it in things most important, and such as most concern thee in particular. Now here happily some may say. I desire to bee wise in the understanding and use of the word, even to bee bettered by it in things most weighty, and concerning myself in particular, but how shall I come to that true wisdom? I answer thee, the means to come to it, 3. means to come to a wise understanding& use of the word of God. are especially these. First, thou must bring with thee to the reading or hearing of the word the fear of God, for to them that fear him will the Lord reveal his secret, and his covenant, to give them understanding, psalm 25.14. the fear of God is the beginning of wisdom, proverbs 9.10. Secondly, thou must bring with thee an humble mind laying aside all conceit of thine own wit, bee it never so great; for if thou trust to thine own wit, thou wilt then seek to thrust a sense and meaning on the Scripture, Note. and not suffer thy mind and iudgement to bee informed by it, Psalm. 119.130. The entrance into thy words sheweth light, and giveth understanding to the simplo, that is, not to such as haue no wit, nor discretion at all, but such as are lowly in their own eyes, and abase the pride of their own wit, to the wisdom of Gods Spirit, and thou must ever make one place of Scripture agree with an other, for there is a sweet consent of Scripture with Scripture; therefore read not one sentence alone, but the whole context and compare the like places with it. The last and chief means, is prayer to the Lord, that he would open the eyes of thy mind, and give thee the Spirit of wisdom. david a man according to Gods own heart prayed at least 10. Psalm. 119. for the teaching of God in the understanding of his Law, much more ought we to do so. And if thou bee careful to use these means then no doubt, thou shalt be wise in the understanding and use of the word, and be bettered by it in things that concern thy good in this life, and for ever in the life to come. And to stir thee up to the practise of this duty, know thus much. There is no comfort( as wee heard) in-time of trouble but in the word. Now the word of comfort, the sentences of Scripture full of sweet comfort, which thou art able to repeat, is no comfort to thee, unless thou be wise in the understanding and use of it, for as one saith well, the word of God foolishly understood, Note. is not the word of God to him that so understands it, and therefore bring thou to the hearing, or reading of the word of God, true fear of God in thine heart, lay aside all proud conceit of thine own wit; bee careful to make one place of Scripture agree with another, and haue recourse to God by prayer, that he would open thy understanding and wit, and then doubtless thou shalt haue the word of God familiar to thee in true and sound wisdom, and then shalt thou wisely understand it, and make true use of it. Come we to the use of the words, dwelling with us plenteously, here urged by the Apostle in these words ( teaching and admonishing your own selves.) Interpretation. ( Teaching) that is, instructing, or informing the mind in knowledge, ( admonishing) that is, reproving for that which is amiss in life and conversation, ( your own selves) the word may be expounded one another mutually, and so the meaning is briefly this, Informing one another mutually in knowledge, and reproving one another for things amiss in life and conversation. The point hence offered is this. It is not the Ministers office alone to teach and admonish, To teach and to admonish b●longs not to Ministers alone, but even to all that profess Christ. though his especially, and in peculiar sort it belong to him; but its the duty of all that profess Christ, they are to teach and admonish one another, as occasion is offered. Hebrewes 5.12. The author of that Epistle saith, for the time, they ought to haue been teachers. 1 Thes. 5.14. Admonish them that are unruly. If we red, John ●. from verse 35. to 45. we shall find many examples of this kind; John taught Andrew, and another of his Disciples: Andrew instructed Peter; likewise Iesus, Philip; and Philip, Nathaniel. And so it is clear, that we ought to teach and admonish one another; yea, private persons may sometimes instruct teachers in some things in private: examples we haue, Act. 18.26. poor Aquila and Priscilla instructed eloquent Apollos: the text saith, Whom when Aquila and Priscilla had heard they took him unto them, and expounded unto him the way of God more perfectly, we see then our duty. Now this duty is little thought on, or practised. Where is almost that man or woman that hath care to teach, or admonish their brethren, as occasion is offered, reproof of such as care not to teach and admonish others vpon just occasion. the most haue no care to teach or admonish them, that be under their charge, much less others: well this is our duty, and learn we to make conscience of it. again, is this a duty of private persons, to teach and admonish one an other? Certainly then, Wee are to profit by the teaching and admonition of private persons. when this duty is performed to thee by a private person, thou art to profit by it, say not thou as commonly profane persons use to say, when thou art justly admonished of some sin by a private person, who made him a teacher? And what haue you to do to control me? do not so put a stumbling block in thine own way; know that a private person admonishing, and reproving thee for sin, justly, and in the spirit of meekness, he is called to it, and it is God that in him reproves thee, and it is thy duty to suffer thyself to bee admonished by him, as from the mouth of God, and therefore do not lightly regard his admonition, but labour to profit by it, as thou wilt one day answer the contempt of it, before him that shall judge both the quick and the deade. When God calls by any means, do not thou stubbornly disobey, and cast away thine own soul. Come we to the particulars here expressed, wherein wee are to teach and admonish one another,( namely) by psalms, and hymns, and spiritual songs, together with the manner, how we are to use them, as that( for the general) they are to be song, and for the special manner, with grace in our hearts to the Lord. Touching the difference of these three, psalms, and hymns, and spiritual songs, not to trouble you with variety of opinions, this is the most received distinction of them. Interpretation. That by psalms, wee are to understand holy songs in general of what argument soever written, whether peccatorie, and containing matter of petition to God for good things, or deprecatory, containing matter of petition, for turning away of evil things, or Consolatory, containing matter of comfort, or whatsoever, which were wont to be sung to God, and sounded out as well with instrument, as with voice. And by hymns are meant, special songs of praise to God, thanksgivings to God for benefits received. And by spiritual songs are signified, certain special hymns containing the praises of God for his noble acts, for his great and wonderful works, which were wont to be song onely with the voice; and such were the songs of Moses, Exod. 15. of Deborah, and Barack, judge. 5. and diuers such there bee in the book of psalms, which are therefore called songs, and not psalms. The Apostle adds ( spiritual) thereby understanding such songs, as proceed from the Spirit, and are framed by the Spirit, as( namely) such as are, either already recorded in the word, or composed according to the word, containing spiritual and heavenly matter. ( Singing) what that is we know, uttering them with a loud tuned, and artificial voice ( with a grace in your hearts)( that is) with understanding and feeling hearts, 1 Cor. 14.15. saith the Apostle, I will sing with the spirit, but I will sing with the understanding also, with mindes understanding what is sung, and with hearts full of heavenly ioy, stirred up and affencted according to the matter that is sung ( to the Lord) that is, to the praise and glory of God, therein yielding obdience to God, and with acknowledgement of all praise, honour, and glory to be due to him. Thus then conceive we the Apostles meaning, as if he had said, In holy songs to God of what argument soever, in songs of praise to God for benefits received, and in songs for his great and wonderful works, those songs being already either penned by the spirit of God, and found in the Book of God, or framed according to the word, containing spiritual& heavenly matter, singing and sounding them forth by the voice, both with understanding, what is sung, and with hearts full of heavenly ioy, and affencted according to the matter that is sung to the praise and glory of God. Now first, wee are here to mark that the Apostle, unto teaching and admonishing one another, he presently subioines in psalms, and hymns, and spiritual songs, not limiting the duty of teaching and admonishing onely to psalms, and hymns, and spiritual songs, but pressing that duty vpon the Colossians when they had occasion to bee merry, and did express their mirth by any good means, that even then they should teach and admonish one another. Our lesson hence is this. That the duty of teaching and admonishing one another, the duty of edifying our brethren, is not to bee neglected in time of our mirth, The duty of edifying one another is not to be neglected in time of our mirth. when wee haue occasion to rejoice for the blessings of God, and to show forth our ioy, by singing or playing on an instrument, or otherwise. to express it by lawful means; wee are then even in our mirth, and ioy, and meerie meetings to glorify God, and edify our brethren. For if that be a truth( as it must needs be) being spoken by the truth itself Mat. 12.36. that of every idle word men must give account, then doubtless of their idle and unprofitable singing, and meery-making, not tending to the profit of men, nor the honour of God. And again, it being the Lord that makes us glad, and puts cheerefullnesse into our hearts, Act. 14.17. There is reason that he and his children should haue the chief, and as it were, the first fruits of the same, and therefore wee are to be mindful of this duty, even in our mirth wee are to edify and do good to our brethren. A duty little thought on, and little regarded; nay, most men think they are never merry, This duty much neglected amongst men. unless they either sit in the assembly of the mockers, as the Prophet speaks, and which he disclaimed in himself, Ierem. 15.17. I sate not in the assembly of the mockers. unless it bee, either in scoffing, and mocking, and taunting of others; or else they break out into profane and unclean speeches, songs, and dances, which hurt both themselves and others, and if happily one of better temper, and more grace tell them, its good to bee merry and wise, or that such mirth as they use is not fitting; What shall be hear from them but this, or the like speech? He is a precise and melancholy fool, and what doth he in their company, they come together to make merry, and why should they not bee merry, he disturbs them, and hereupon most men think, and stick not to say it, they cannot bee meerie in the company of a Minister,( if he be not a profane person) or in the company of one fearing God. Now if these bee our thoughts, wee must learn to reform them, Wee are to practise this duty. and know it is our duty, even in our mirth to think on the edification of our brethren, and that duty is not to be omitted when we are most merry. A motive stirring up unto it. And that we may bee stirred up to the practise of it, remember we that one day we shall come to be accountable for our mirth, as well as for other things, and in this respect I may say to thee, whosoever thou art, that in thy mirth dost let thine heart loose to any kind of mirth, and thy mirth tends altogether to the dishonour of God, and offence of his children, as Salomon doth to the young man, Eccles. 11.9. go too, rejoice and bee merry, let thine heart cheer thee, follow the ways of thine own heart, in thy meery-making, lay aside the remembrance of God, and of all goodness, but know thou that for all these things, a time will come, wherein thou shalt come to bee accountant and answerable for all these things, before the judge of all the world; therefore think on it, and take heed how thou dost demean thyself in time of thy mirth. The next thing observable in these words is, that the Apostle saith, not onely in psalms, but he adds further, in hymns, and spiritual songs. Where, note wee, that the Lord in great mercy, Obseru. hath provided, even for the wearisomeness of our nature, if we had been tied to one of these sorts of spiritual exercises, though it were that which we are most fit for, yet such is our nature, wee should haue grown dull and weary of it; the Lord therefore in mercy, hath given us variety, that when wee are weary of one, wee may take another in hand, but on that I will not further stand. Hence we are plainly taught. That we may lawfully show forth our ioy and mirth in psalms, and hymns, and spiritual songs, We may lawfully show forth our ioy in singing psalms and hymns, and spiritual songs and we may lawfully make choice of psalms and spiritual songs so as they fit our present occasions. its lawful for us( the Lord having given us occasion) to sing psalms, and hymns, and spiritual songs, and the Lord having given us variety of psalms, hymns, and spiritual songs, wee may lawfully make choice of psalms and spiritual songs, and sometimes sing one, and sometimes another; yea, its our duty to make choice of such psalms as are most fitting our present occasion, as we may and ought to come to God, as occasion is offered, with petitions of diuers sorts, with requests, intercessions, deprecations, complaints, &c. as the Apostle hath taught vs. 1. Tim. 2.1. so we may and ought to come to him with psalms and spiritual songs of diuers arguments, fitting present occasions. Touching the lawfulness of singing psalms, I hope, we doubt not, we haue Christ his own example to warrant it, Mark. 14.26. And the example of Paul and Silas, Act. 16.25.& we haue the Apostle james his precept, Ia. 5.13. Is any merry, let him sing psalms. But for our choice that we are to sing psalms according to present occasion, besides the evidence of this text, read Psalm. 33.3. david there bids us sing to the Lord a new song; and again, he repeats the same, Psalm. 96.1. and revel. 5.9. The 24. Elders sung a new song. Happily some may say, if wee must sing new songs to God, how then are Dauids psalms fit for us to sing. Answ: even Dauids psalms are new to us, when wee make choice of such as are according to our new and present occasions, and when we sing them with new affections; for then though the words be old, yet the song is new to us, in the motions and affections of our hearts, and therefore we are to make choice of such psalms as fit our present occasion, and to sing them with new affections, I grant indeed, its lawful at times, which wee set apart to that purpose, to sing the psalms of david from the first to the last, one after another in order, but yet if the Lord offer new and present occasion, wee are then to make choice of a psalm fitting the same. This discovers to us a notorious wrong the Papists do the people, A wrong which the Papists do to the people discovered. for they restrain and limit the duty of singing psalms and spiritual songs only to certain orders of men, and hold it a great offence and sin for the common sort of people to sing a psalm to the Lord; yea, they compel the people under them, to abjure the use of psalms, which is a most wicked and injurious thing. Let us remember howsoever we may sing the psalms of david, yet we are not to sing them hand over head, never considering what are most fit to bee sung, We are not to sing psalms without regard of present occasions and without new affections. as most do, especially in private, thou must make choice of such a psalm as is most proper and fit for the present occasion, and sing it with new affections, and to that end thou art to call to mind, and consider the new benefits and blessings, the Lord hath vouchsafed to his Church, to the place where thou livest, or to thee in particular,& as the Lord doth renew his graces and mercies, either towards his Church, or thyself, do thou renew thy praises to him again, and that in singing such psalms as are fit for the magnifying of his name for these mercies, and though the psalm or song bee old in regard of the words and matter of it, yet let it be as a new song to thee in regard of the motions and affections of thine heart, yea, sometimes when thou art most merry, and hast occasion of great ioy, in respect of some outward blessing, as happily the marriage of thy son or daughter, or the like, then make thou choice, not onely of a psalm wherein thou mayest praise God for that mercy, Note. but at such a time as that, it will bee good for thee to sing also such a psalm as may serve to temper and moderate thy ioy. Namely, such a psalm as contains matter of grief and sorrow, thereby both to put thee in mind, what was or may bee in thee, and also, to season thy ioy, with the remembrance of the sorrow of Gods Saints. that is also fitting in respect of thyself, and thus thou art to bee wise in matter of choice of the psalms thou singest, for doubtless, to sing psalms without wise discretion and choice, and without new affection, when wee haue new and present occasions, is a profanation of them, and a taking of Gods name in vain, and what belongs to them that so do? thou art able to remember the Lord will not hold him guiltless that taketh his name in vain, and if the Lord will not who shall then free thee from guiltiness and sin? mark wee further, the Apostle saith, in psalms and hymns and spiritual songs, singing them with a grace in in your hearts unto the Lord. Where we may plainly see that the matter of our singing( if wee sing a ditty) must bee either such songs as are already made, The matter of our singing( if it be a ditty) must be either songs already found in the word of God, or such as are composed according to the word. and found in the word of God, or such as are composed according to the word, it is lawful for us to sing other songs besides psalms, but our songs must bee spiritual, that is, such as are composed according to the word of God, and contain spiritual matter. Hence it is, that the Apostle, before his exhortation, in effect the same with this Ephes. 5.19. he sets these words verse the 18. bee not drunken with wine, wherein is excess, but bee fulfilled with the spirit, as if he had said, as drunkards when they are full of wine and strong drink then they use to belch and bellow out, according to the folly and rottenness of their stinking hearts, carnal and filthy songs, and rhymes, so look that thou bee fulfilled with the Spirit, that from the motion of the Spirit, you may sing songs suitable to such a mover, containing matter spiritual and heavenly. Let the matter of your songs bee spiritual, and indeed there is reason for this, because the end of our singing must bee to stir up spiritual ioy, that wee may with spiritual alacrity and cheerfulness go about good duties, therefore doubtless the matter of our singing must bee either such songs as are found in the word of God, or composed according to the word containing spiritual matter. This therefore meets with all obscene, ribald and filthy songs and sonnets, All obscene ribald, and filthy songs condemned. which are too common in the world, all amorous ballads of love and lightness, that contain matter of filthiness, and savour of nothing but the flesh, they are here condemned, and if the use of them, then certainly, the buying and selling of them is utterly unlawful, Note. yea, they are more fit for sodom and the stews, then for a Christian common-wealth, yet they are commonly bought and sold, and people run after them with greediness, and what is their plea forsooth, they must needs haue something to pass away the time, and to make them merry, alas poor souls, their mirth in such things, is but as the mirth of poor prisoners, who happily are frolic over night, and the next day are brought forth to iudgement, are arraigned, condemned, and shortly after come to bee executed: if thou wilt needs be merry, let the matter of thy mirth bee spiritual, make thyself merry in singing psalms and hymns and spiritual songs, that mirth will bring sound and lasting comfort, whereas in the midst of the other mirth, the heart is many times heavy, and the end of that mirth is heaviness, yea, Prou. 14.13. the songs and laughter of fools( and such are all they that delight in filthy ribald songs) it is( as the Preacher saith, Eccles. 7.8.) but as the noise of thorns under the pot: it makes a crackling and blaze for a short time, and it is suddenly gone. oh then, let the matter of thy singing be such as may stir up spiritual ioy in thee, and bring forth such comfort as may last for ever. In that the Apostle saith in psalms, and hymns, and spiritual songs singing with a grace in your hearts unto the Lord, further note we That as the voice and tongue is one special instrument and means to glorify God, Note. and ought so to be used at all times, so chiefly in singing of psalms. But I pass from that, and come to consider the maner of our singing in these words ( with a grace in your hearts to the Lord) where first we are taught. That in singing Psalms and hymns and spiritual songs, our hearts must go with our voices and tongues, In singing of psalms and spiritual songs our hearts must go with our voices. our singing must not be only with the voice, or rise only from the throat, but it must proceed from the depth of the heart, we must sing psalms and holy songs with understanding, and with an holy feeling in our hearts, our hearts must bee cheerful in singing, even possessed with heavenly ioy, and affencted according to the matter that wee do sing. And for further clearing of this, that the exhortation of david Psal. 33. serves directly, where he saith, sing cheerfully with a loud voice, as if he had said, sing not only with a loud tuned voice, but with inward affection and cheerfulness of heart, and that also of the Apostle, Eph. 5.19. speaking to yourselves in psalms, and hymns,& spiritual songs, singing, and making melody to the Lord, in your hearss, the word translated ( making melody) signifieth making music as with a sweet instrument, thereby plainly teaching us that when we sing Psalms there must be as well music in our hearts as in our mouths, yea the chiefest melody must be in our hearts, our hearts must haue a gracious and sweet feeling of that wee sing, and it must affect our souls with spiritual pleasure and delight. For why? most of the psalms are meditations, and therefore our hearts ought to bee exercised in them accordingly, when we sing them our hearts must be full of heavenly meditations meditating and thinking on the matter of them. But a more general more general. reason and ground of this duty is this, it is in singing of psalms as it is in praying, for many times psalms and prayer haue the same matter, and dif●er onely in manner of uttering Now in vocal prayer there must bee a lifting up of the heart, together with the voice whence it was that Hezekiah bid Isaiah lift up his prayer to God. 2. King. 19 4. And if the heart be not lifted up, together with the voice, and moved according to the matter of the prayer, surely the prayer is but lip labour, whereof the Lord complains, Isai. 29.13. So it ought to be in singing of psalms, the heart must bee stirred up and ●ffected according to the matter that is sung, else is the singing but lip labour and displeasing to God, and this condemns that manner of singing, commonly used among the Papists( namely) their singing in a strange and unknown tongue, Singing in an unknown tongue, and that manner of singing of Psalms, wherein the words and sentences are broken and divided, is not justifiable. for how can the heart bee affencted with, and according to the matter that is not understood? it is not possible, yea, this condemns that manner of singing psalms, wherein the words and sentences are broken and divided, and one syllable or word is run vpon, with so many divisions, as the sense is darkened, and the singing onely feeds the ear with a pleasing tune, but it fits not the heart with any good affection that manner of singing, though it be of psalms and spiritual songs, serving onely for the tickling and delight of the ear, cannot be justifiable by the word of God. again, is it so, that in singing of psalms, our hearts must go with our voices,& our harts must haue in them a gracious feeling of that wee sing, and according to the matter bee stirred up and affencted, when we sing psalms, and must there be a melody in our hearts, as well as in our mouths. Oh then take we notice of it, that for the most part our singing of psalms, is not as it ought to bee, Our failing in in the manner of singing of psalms, discovered. do not wee many times, when wee are singing of psalms, either in private or public, think of nothing less, then of the matter wee sing; are not our hearts, even then wandering after our eyes? yea, are they not many times ranging and roving abroad, and far removed from it? and how bee our hearts affencted in time of our singing, to instance in some particulars. dost thou when thou singest, I lift mine heart to thee, my God and guide most just, Psal. 25. dost thou then lift up thine heart and soul to the Lord in heaven? or rather, are not thy thoughts depressed and kept down by earthly cogitations, and thou hast not so much as a thought of that glorious majesty? and when thou singest out of the 19. psalm. That the hony and the honeycomb are not so sweet as the Law of God, art thou so affencted toward the word& commandements of God? I fear me in the most of us, there is no such matter, we sing and sound it out that the word is most sweet and precious, but in the mean time, our hearts haue no feeling of the sweetness of it, is this to sing psalms, with a grace our hearts? no, no, such manner of singing is rather graceless. And we must learn to reform it, and remember thou whensoever thou singest a psalm, Our hearts must be full of heavenly ioy, and affencted according to the matter of our singing, when we sing psalms. thine heart must go with thy mouth, and thine heart must be full of heavenly ioy, and stirred up and affencted according to the matter thou singest, and if it be not so, surely, then thy singing is but lip-labour, and highly displeasing to God: that thou mayest therefore sing with grace in thine heart; come to that holy exercise prepared, be able to say with david, Psal. 57.7. my heart is prepared, O God, my heart is prepared, I will sing and give praise. And it thou ask me when thy heart is prepared. I answer, when the assurance of thy sin pardonned, the persuasion of Gods favour towards thee, the hatred of sin, the love of the life to come, and the like, do stir thee up to the singing of psalms, and look that thine heart bee thus turned and and prepared, that thy singing may come from the inward affection of thine heart, as the chiefest instrument of that heavenly music, and know wee this, when men are not affencted according to the matter that is sung, motives to stir us up to this duty. nor haue their hearts full of heavenly ioy in singing of psalms, it argues plainly their hearts are not right within them. And again, as verbal prayers through the just iudgement of God bring men to great blockishness, so vocal singing, singing onely with the voice and not with the heart will in time bring an exceeding deadness and dulness on men, that they shall sing onely vpon custom and fashion, without any feeling at all, and therefore labour thou to prepare thine heart, and to set thy heart in tune, when thou art to sing psalms, that so thou mayest sing with a grace in thine heart, even with surpassing heavenly delight, and that thine heart may bee moved and affencted, according to the matter which thou singest. The next thing here required by the Apostle in our singing psalms is: That it bee to the Lord, singing with a grace in your hearts to the Lord, so then our singing of psalms and spiritual songs must bee onely to the praise and glory of God, Our singing of psalms& spiritual songs must be onely to the praise and glory of God. Reasons even with reverence to his great and glorious majesty, and with acknowledgement of all honour and praise to bee due to him alone, for why, singing of Psalms is a special part of Gods worship, and therefore may not be yielded to any other but the Lord alone. And again, to haue psalms sung to him, is a special part of the Lords glory, which he will not communicate to any creature, man or Angel, no, not to the humanity of Christ, though that bee exalted far above the Angels, howsoever indeed it is true, that wee may sing psalms to Christ, and call on him in prayer, yet our singing and praying to him, must bee as he is {αβγδ}, Note. God and man in one person, his humanity is not to bee worshipped with religious worship, for itself, or by itself, because by itself it is a creature, but as it is personally united to the God-head, and as it is part of that person which is, true God, so the humanity of Christ is to bee worshipped with one and the same worship, that the God-head is as appears plainly, Hebrewes the first and the sixth, it is there said, that the angels must worship the first begotten son of God, brought into the world, that is, Christ God and man,( but that by the way.) Hence it is clear that no part of religious worship is to be given to the humanity of Christ apart and severed from his God-head, and therefore psalms are not to bee sing to his humanity alone, and if not to the humanity of Christ, then much less to any other creature, and it proves it strongly that our singing of psalms must bee directed to the lord and to his praise and glory alone. And herein are our aduersaries the Papists justly to be taxed, The Papists taxed for singing songs of praise to the Virgin Mary. as in praying so in singing they offend, little regarding to keep within compass of this duty, in their mass book wee find they haue songs of praise to the Virgin mary, in which they blasphemously call her their mediatrix, and say she is placed in the throne with God the Father, and that shee reigns with God, yea they sing to her that shee is the mother of grace, the fountain of mercy, with a number of like praises that they sing to her most wickedly, and most blasphemously; for there is no mere creature either in heaven or in earth worthy to bee joined with God, and to haue any part of divine worship, such as is singing of psalms, and spiritual songs, he is God over all, and he alone is to bee magnified and praised for ever. And for the use of this to ourselves, we must remember to whom the singing of psalms must be directed( namely) to the Lord, Wee must remember to direct our singing of Psalms to the praise of God. say thou with Moses, Exodus 15. I will sing unto the Lord, who is the fountain of all the good things I enjoy, when thou hast occasion to rejoice for some blessing of God vouchsafed unto thee, and to show forth thy ioy by singing of psalms, then sing not to thyself, that is, in thy singing haue not respect neither look thou to thine own wit or pains, as if thine own wit or pains had been the onely cause of that blessing, nor yet to thy friends and means, to thy fortune, to thy bag or baggage, nor to any other thing, let no creature rob God of his right, sing thou to the Lord, and direct thy singing to him alone, even to the praise and glory of his name alone, who alone is the author and giver of every good gift. One thing in general may bee further gathered from these words, ( In psalms, and hymns, and spiritual songs, singing with a grace in your hearts to the Lord)( namely this) it is clear by this text. That the exercise of singing is lawful if it be both for matter and manner, as the Apostle hath here set down, if the matter be a psalm, or a hymn, or a spiritual song, and if it bee with grace in our hearts to the praise of God, then no question of it, singing is lawful. Hence by proportion we may gather, that playing vpon an instrument of music is also lawful; yea, the harmony of many musical instruments together, is a lawful thing; if it be rightly used, Playing vpon an instrument of music,& the harmony of many musical instruments together, is a lawful thing if it be rightly used. and as it ought to bee, and that it is lawful, the excellent use of it makes it manifest, its of use to stir up spiritual ioy and cheerfulness in the heart. Wee read 2 King. 3.15. that when that great Prophet Elisha saw his mind, thorough the zeal to Gods glory troubled in respect of the King of Israel, he called for a minstrel, and so by means of his playing his mind was refreshed, and the heat and zeal of his affection was stirred up to speak the word of God And hence it is, that we use to sing a psalm before the Sermon, Note. it is not a matter of compliment to grace the action, but to stir up our hearts more cheerfully to speak, and hear the word of God; and therefore, doubtless, music either in singing, or playing on instruments, being of such excellent use, is a lawful thing and may be used, if it be rightly used, and that wee are especially to look unto, that wee use it aright. Some may say, how is that, when do wee rightly use it? I answer, Answ. The right use of music. when we use it to a right end, with moderation and in due season, when we use it to stir up spiritual ioy,& to make us more fit to glorify God, and to walk in our callings, and when we use it moderately, not making of a recreation an occupation, not playing to play,( that is) not suffering our hearts to bee stolen away, and snared in the pleasure of our music, and when we use it seasonably, not using it when we should be otherwise exercised, as in prayer, in hearing the word, in meditating on that we haue heard. And in these respects, if we duly examine ourselves, we shall find that most of us are faulty, reproof of those that abuse music. and justly to bee reproved; it is( no doubt) with many of us, as it was with the people in Amos his time, Amos 6.5. They make david their defence for music abused; yea, do not many use music, not to stir up spiritual ioy, but to stir up their wanton lusts, tripping and dancing after their music wantonly, and immodestly; yea, and that excessively, even spending whole daies and nights, and that in taverns, and like places? Yea, do not many thus use it on the Sabbath day? What is more common then at our weddings on the Sabbath day, to do as the people did, Exod. 32.6. To eat and drink, and to rise up and play, and then to attend to our music, and to dally and dance? Yea, some think they may lawfully do it when the public exercise is done, then they think they may follow their dancing and game: but know thou whosoever thou art, that so doing, thou keepest a day, not to the Lord, but to the devill, and thou dost then more dishonour God and hurt thyself, then in any day of the week besides; remember it therfore, that thou maiest lawully use music if thou rightly use it; if thou use it to a right end, to stir up spiritual ioy with moderation and in due time and season;& if thou fail in one or more of these circumstances thou dost abuse it, and shalt one day answer for the abuse of it; yea, without repentance the Lord will judge thee, as that evil seruant, Matth. 24 49. who is there said, to eat and drink with the drunken, its lawful to eat and drink, but if men eat and drink with the drunken( that is) excessiuelie abusing their meate and drink, they shall receive an heavy doom, so if thou abuse thy music, which may be lawfully used, without repentance for that sin, thy portion shall be with hypocrites. VER. 17. And whatsoever ye shall do in word or dead, do all in the name of the Lord Iesus, giuing thankes to God, even the Father by him. In this verse the Apostle goes on to exhort the Colossians to other duties of the first Table of the commandements; as to invocation, and calling vpon God, and to thanksgiving in this exhortation, he commends to them a general rule, reaching to all things not specified before, as if he had said, because it were infinite to writ to you of all things particularly, take this that I now set before you, as a general rule of al your sayings,& doings whatsoever: here then the Apostle doth urge on the Colossians, this general. That whatsoever they did, they should do it in the name of Christ who is described by his title Lord,& by his name ( Iesus)& withall the Apostle doth specify and express more particularly what he means by that general, all whatsoever they should do( namely) all words and all deeds whatsoever( saith he) ye shall do in word or dead, do all in the name of the Lord Iesus, and he there stays not, but he further requires of them, that their sayings and doings should be with thankes to God ( giuing thanks to God) and that is enlarged, by showing how God is to be conceived of them in their giuing of thanks to him( namely) not only as the creator of al things, but as a father, and then by whom as their mediator they should present and offer up their thanks to God in the last words, by him( namely) by Christ, and so the sum and substance of this verse is an exhortation. To say and do all things whatsoever in the name of Christ, with thankes to God the Father, thorough him the only mediator between God and vs. The parts of this exhortation are these two. First, that whatsoever we shall do in word or dead, we do it in the name of the Lord Iesus. Secondly, whatsoever is done of us, wee give thankes to God by Christ. Come we to the first of these: And whatsoever ye shall do in word or deed, do all in the name of the Lord Iesus,( that is) what business soever ye shall enterprise, what matter soever ye shall enter vpon, and take in hand to perform. For the word( do is here extended by the Apostle, Interpretation. as we see, both to word and dead, and therefore wee are to conceive his meaning largely, and generally, ( in word, or deed) that is, either in speech or action, ( do all) do all those businesses and matters in the name of the Lord Iesus. It may bee said, sometimes men take in hand wicked works, are they to do them in the name of the Lord Iesus? Answ: The Apostles meaning is not that wee should do wicked works in the name of the Lord Iesus, but that wee should onely do such things as may bee done in his name, and that the things wee take in hand, either in speech or action, be lawful and good, such as may bee done, and then that wee do them in the name of the Lord Iesus. ( In the name of the Lord Iesus) This form of speech hath many acceptions in Scripture, I will not stand to remember them. here it doth imply thus much, that what business or matter soever wee enterprise, wee take it in hand, with invocation, with calling on God in the name, and mediation of Christ, and that is clear by the words following, that we are to give thankes to God the Father by him,( that is) in his name and mediation as appears plainly Ephes. 5.20. Thus then conceive wee the Apostles meaning in these words. ( And whatsoever ye shall do in word or dead, do all in the name of the Lord Iesus.) As if he had said, The meaning of the text. What matter or business soever you enterprise, and take in hand, either in speech, or action, let it bee such as you enter vpon with prayer, and when you enter vpon it and take it in hand, look that your enterpriseing of it bee with invocation and calling vpon God in the name of Christ. Now first observe we that the Apostle, Obseru. here sets before us a general rule according to which, whatsoever matter, or business wee take in hand, either in speech, or action, must bee framed, that whatsoever wee do in word, or deed, wee must do it in the name of Christ, even with calling vpon God in his name. Hence presseth this point. That all matters, businesses, and works wee take in hand, either in speech, or action, every work and business wee take in hand in speech or action, must be such as we may present before the Lord in prayer Reasons. they must bee such as wee may present and set before the Lord in prayer, they must bee such as wee may crave the Lord his direction, his assistance, and his blessing in, and vpon them thorough Christ, and whatsoever work or business, wee may not commend to God in prayer, that we may not say, or do. For why? there is no matter, business or work we may take in hand, but that we haue either express warrant for, or at least approbation for it in the word of God, and a promise of a blessing, either direct, or by good consequent to bee gathered, belonging to it; and therefore there is no matter, or business wee may enter upon, but that wee may by faith,( resting on the Commandement and promise of God) commend to God in prayer. And again, even in matters of businesses of this world, we must carry ourselves, not onely justly, but religiously, saying and doing all we say or do, as in the presence of almighty God, as the Lord said to Abraham, Gen. 17.1. I am God all-sufficient, walk before me, and bee thou upright, and therefore, doubtless, all matters, businesses, and works wee take in hand, either in speech, or action, must bee such as wee may set before the eye of the Lord, and offer and present to him in prayer, craving his direction in them, and his blessing vpon them in the name of Christ; it were easy to make this further manifest. But for the use, let it bee laid up in our hearts, and remembered, When we go about any matter, or business we are to consider whether wee may commend it to God in prayer, or no,& accordingly to do it, or leave it undone. and whensoever thou goest about any matter, or business, learn then thus to debate,& thus to think with thyself; is this thing that I go now about such as I may commend to the Lord in prayer? May this that I am about, be said, or may this be done in the name of the Lord Iesus, even with thy calling on God in his name? Surely then, I may take it in hand with cheerfulness and comfort; but on the other side, is this I am now about to do, such a thing, as I dare not set before the Lord in prayer, nor call on him for a blessing in the name of Christ, or at least, I doubt, whether I may so do, or no? Surely then its good for me to forbear, and to take heed how I adventure on it. Oh that men would thus think and reason with themselves, when they are about to take in hand any thing, either in speech or action, no doubt it would bee a notable means to keep them from doing many things they do amiss, would men if this were thought on and remembered, would they then take vpon them by their speech to give false evidence and testimony, against an innocent, or to make a lye for the defence of a guilty person? Would they then enter on their business, and take in hand works of their callings on the Sabbath day? with many other things that might be reckoned up: but these are to common amongst men, and therefore I instance in them, would men, I say, take in hand to do these and many like things, if they did remember, they are to take in hand nothing, either in speech or action, but that they may do in the name of Christ, and may commend to the Lord in prayer, in, and thorough him? Surely no, if they had any dram of the fear of God, they would not, and therfore remember this as a rule of excellent use to guide thee in all things, thou takest in hand, either in speech or action, that which thou maiest take in hand, either to speak, or do; it must be such as thou maiest do in the name of Christ, and commend to God in his name: and if the thing thou art about to speak, or do, bee such, then go on with boldness, if it be not, take heed how thou dost it; and howsoever it may bring thee in worldly profit, yet because thou canst not commend thy work to the Lord in prayer, thou canst not look for a blessing on that profit, but rather, indeed, the curse of God vpon it; yea, without thy repentance and Gods great mercy towards thee, thou shalt find the curse of God vpon that, and that being laid to the rest of thy goods, even vpon all that ever thou hast, Habac. 2.9. And therefore ever remember this, that all matters and works thou takest in hand must bee such, as thou maiest commend to God in prayer, and say, the Lord for his Christ sake bless them, and give good success unto them. The next thing that offers itself to our consideration, as a duty laid before us in this general rule, is this. All our ways and works ought to bee entered into with prayer, when we enterprise, and take in hand any business, either in speech or action, wee must call on God in the name of Christ, for a blessing vpon it. look on the example of Abrahams seruant, Gen. 24.12. He prayed that the Lord would sand him good speed, All our ways and works are to be taken in hand with prayer. and haue mercy on his master Abraham. And Ruth 2.4. Boaz prayed for his reapers, for that salutation of his ( the Lord be with you) was, no doubt, a lifting up of his heart with his voice, that the Lord would strengthen and bless their labours. And Act. 20.36. We find that Paul before he took shipping, kneeled down and prayed. And by these examples and many more that might be brought to this purpose, wee are plainly taught. That wee are to take in hand the labours and works of our callings with prayer, if opportunity serve not to make a set prayer at the beginning of every work, yet at least, even in the work we are to lift up our hearts to the Lord, when wee are labouring and sweering, and in the midst of our greatest employment. And the reasons of this are manifest. First, without the blessing of God all our labours are vain. Psalm. 127.1.2. Except the Lord build the house, they labour in vain that build it, and it is in vain to rise early, and to lye down late, and to eat the bread of sorrow. Therefore we are to call vpon God for a blessing vpon them. again, by prayer our labours are sanctified, howsoever they may be lawful work and warranted by the word, and so good in their kind, and in themselves, yet to us they are not sanctified without prayer. That which the Apostle saith of the creatures, 1 Tim. 4.5. is also true of the works of our lawful callings, they are sanctified by the word and prayer. First, therefore, this serves to check and reprove such as labour in their callings, reproof of such as care not to sanctify their labours by prayer. and are very sedulous and painful in their work, they toil, and moil but they haue no care to sanctify their labours, and to call on God for a blessing vpon them. do not many of us rise early, and so soon as ever they are up, they fall to their work, and continue at it till they are weary, and then lye down, never calling on God before, nor giuing thankes after? Is this a labour in our callings pleasing to God? No, no, if thou so think thou art deceived, thou must know that labour and toil, though it be in a lawful calling is not simply good, and a thing wherein God is pleased( for wicked men may do it) but labour sanctified is the labour that the Lord liketh, and will bless; and withall remember that thou labouring and working, and yet having no care to call on God for a blessing on thy labours, thou labourest not in the name of the Lord Iesus. Thou wilt say, in whose name then? Surely in thine own name, even in confidence of thine own strength, and thou art one of those james speaks of chapter the 4.13. that say, to day wee will do such or such a thing, such a piece of business we will dispatch this day, but never lift up their hearts to the Lord, desiring him to enable them to do it, and so doing, it is a bold presumption in thee, and one time or other, cannot escape the punishing hand of God, and therefore take heed of it, and ever remember that thou must enter on thy labours with prayer, at least every morning call thou to God for a blessing on all thy labours that day, and in the heat of thy work, when thou art most earnest about it, still now and then lift up thine heart in prayer. again, is it so, that when wee take in hand the ordinary works of our callings, wee are to call vpon God in the name of Iesus Christ for a blessing, then doubtless much more ought wee so to do, when wee enter on the holy duties of Gods worship, If we may not enter on the works of ordinary callings, without prayer in them, much less on the duties of Gods worship. as to hear the word, to receive the Sacraments, and the like: and herein the most of us are much faulty and justly to bee blamed, do not most men and women, either come from their beds or from some ordinary business to the Church, never caring to call vpon God for a blessing on that holy business. Well, let us know that so doing, though the works of hearing the word, receiving the Sacraments, bee holy in themselves, yet they are not sanctified unto us, and howsoever wee renounce the opinion of the Papists, touching opus operatum, yet indeed wee do as they do, wee rest in the work done, yea, wee coming to the Church without calling vpon God before wee come, we come not in the name of God, but in our own names, and can we then look for a blessing? Surely no, but rather for a curse, and that our hearing of the word should turn to our deeper condemnation, and therefore especially remember when thou comest to do the work of the Lord in his immediate worship and service, that then thou call on God in the name of Christ for a blessing, that it above all other things may be sanctified unto thee. Now the Apostle saith ( whatsoever ye do) and then adds ( in word or dead) it is clear. That even speech is sometimes a work, as the speech of the Magistrate, or of the Minister. And therefore no light matter as some esteem it, but vpon that I will not stand, neither will I enter to speak of the point of mediation in whose name wee are to pray till we come to the last words of this verse ( by him) only one thing we are to mark that the Apostle saith not( by the name of Christ) though by his name many great works may bee done, but in the name of the Lord Iesus, no doubt he thus spake vpon purpose to teach us thus much. That wee must bee able to do all our works in the name of Christ with comfort, and so as they may bee in his mediation accepted, We must bee able to do all our works in the name of Christ with comfort, and so as they may be in his mediation accepted. for indeed men may do great works by the name of Christ, and yet find no comfort in the doing of them, they may by his name prophesy, and cast out divels, and do many great works, Matth. the seventh and twenty two, and yet find no comfort, nay they may( notwithstanding these great works) go to hell. Therefore if wee would find comfort in our labours wee must do them in the mediation of Christ, and so as wee are sure they are accepted in and thorough him. How is that may some say? When wee haue part in the merit of Christ by faith, then our labours and all the good things wee do are accepted in him, and there is comfort in the doing of them: whereas otherwise, if wee haue no part in the merit of Christ, the best words wee do or can do, though it bee the winning of souls, haue no comfort in them, they may bring comfort and good to others, but never will they bring comfort to our own souls, therefore labour thou to haue part in the merit of Christ, We must labour to haue part in the merit of Christ, that our works may be accepted in and thorough him. and never rest till by faith thou dost apprehended his merit, and apply it to thyself, and then thy works and good things thou dost will bee pleasing to God, and in and thorough the mediation of Christ, thou shalt find comfort in the doing of them. Come wee to the second part of the Apostles exhortation here urged, namely this, that whatsoever is done of us, either in word or deed, wee give thankes to God by Christ ( giuing thanks to God even the father by him) giuing thankes to God, that is, with ioy and gladness of heart, magnifying and praising God, with a true and serious acknowledgement of his goodness and mercy, Interpretation. opening your mouths to render thankes and praise to him ( even the father) in the original it is ( and the father) the coniunction ( and) doth not here note diversity of person, but is put to declare how God is to bee conceived of us in our giuing thankes unto him, namely, as our father in Christ his son, in whom he hath loved us, and made us accepted in his sight, Ephes. 1.6. and of his fathers love towards us in him, hath bestowed on us, that for which wee give thankes, and many other benefits ( by him) that is by Christ, as your mediator and in his name, Ephes. 5.20. this then is the meaning of these words, as if the Apostle had said more largely thus. With ioy and gladness of heart, and with a serious acknowledgement of the goodness of God, The meaning of the text. opening your mouths to magnify and to render thankes to him as to your good and gracious Father in Christ, offering up your praise and thanksgiving by Christ, as your mediator even in his name, and thorough him alone. Now first here wee may plainly see this duty laid before vs. That as wee are to enter on our works and businesses, and to begin what matter soever we take in hand, either in speech or action with prayer, so wee are to end the same with thanksgiving, As we are to begin our works and businesses with prayer, so wee must end them with thanksgiving. it is not enough for us to come to to God before our work, craving his direction and blessing in and vpon the same, but we must come to him after it is ended with thanksgiving, having then our hearts enlarged, and our mouths filled with praise and thanksgiving to him. And for this also wee haue example in the Scripture, Gen. 24. Abrahams seruant not onely prayed before his journey verse the twelfth, but verse the twenty seven, he gave thankes to the Lord, for that he had given him good success in his journey, and he said, blessed bee the Lord God of my Master Abraham, which hath not withdrawn his mercy, and his truth from my master, 2. Chron. 20. wee haue a notable example to this purpose we there find that when a a great army came against jehoshaphat and his people, and they were to go out and to meet them, and to fight against them, that good King& the people, not only humbled themselves before they went out, and jehoshaphat made an excellent prayer, from verse the sixth, to the end of the twelfth, but also afterwards when the lord had given them a marvelous victory over their enemies, then they blessed the Lord, and gave thankes to him for the same, verse 26. they assembled themselves in the valley of Berachah, for there they blessed the Lord, saith the text, and verse 28 they came again to jerusalem with viols and with haps, and with trumpet even unto the house of the Lord; and to these might be added other examples teaching us the same thing, that wee are not onely to enter vpon our works, and begin them with prayer, but that wee must also end them with thanksgiving to God, with cheerfulness of heart, opening our mouths to magnify the name of the lord, for the same the reasons of this duty are these. First, because God is the principal agent in every good work and business done by us, wee are but as tools and instruments in his hand, and therefore of of right, praise and thankes belongs to him for the doing of it. And again, because thanksgiving must ever reach as far as petition, what wee make petition and request for at the hand of the lord; the same wee are to give thankes for: so hath the Apostle taught us, Philippians 4. verse 6. In all things let your requests bee shewed unto God in prayer and supplication, with giuing of thankes, he extends the one as far as the other, and therefore as wee begin our work and business with prayer, so wee must end it with thanksgiving, always praising God for his mercy and blessing, in and vpon the same. objection. Happily some may say, but what if the lord cross us in our lawful works begun in the name of Christ, and taken in hand with prayer, and we haue not good success in our business, are wee then to bless God and to give him thanks? I answer, we are even then to give thankes to the Lord, for howsoever the success answer not our desire and expectation, and so in seeming, and in our conceit is not good, yet if we be in Christ, certainly it is good, and for the best to us: The Lord sees it would not be good for us to prosper in that business, and he in his wise providence will so dispose it as it shal be to our good according to that romans 8.28. All things work together for the best unto them that love God, even to them that are called of his purpose, and the Lord doth sometimes cross us in some good business and with prayer taken in hand, to humble us for something wherein we haue failed and not done as we ought, as happily wee haue not prayed with fervency of spirit, as wee ought, but coldly or customarily, or the like, and therfore howsoever the success of our labours taken in hand with prayer bee not answerable to our desire and expectation, yet notwithstanding that, wee are to bless God for it, and still it remaines our duty, that what work or business soever wee take in hand, either in speech or action with prayer, wee are likewise at the end of the same, to open our mouths in praise and thanksgiving to God, wee must not onely do all our works in the name of Christ, but wee must do them also with giuing thankes to God in his name. Now in this duty most of us are far short and much wanting. Especially if the Lord cross us never so little in any business wee take in hand, Many fail in this duty especially if the Lord cross them but a little in any business they take in hand. if things wee take in hand, succeed not according to our desire, what shall wee then hear from many of us, giuing thankes to God? Nay rather, muttering and murmuring, yea, sometimes cursing and banning, and wishing a plague or a mischief to light on the thing or person by whose means wee are crossed, this is too common amongst us, now what is this but to bee displeased with the work of Gods providence, and indeed to mumure against God himself, thy duty is to begin thy business with prayer, and howsoever it succeed, though contrary to thy desire, yet to bless God, and with ioy and gladness of heart to give him thankes, and remember if thou belong to Christ, thou hast reason so to do, for then thou being crossed, the Lord sees it good, thou shouldst be so, and he will dispose it to thy good. Oh but this is hard to flesh and blood? It is true: But thou hast more in thee then flesh and blood, even the Spirit and grace, else is that cross a curse unto thee; but to go on in the application of this duty, if we duly examine ourselves, and call ourselves to a strict account, I fear me, the most of us will bee wanting in this duty of thankfulness, even then when our labours succeed well, and we prosper in them according to our desire, where is almost the man or the woman to be found that gives true thankes to God for the same? Happily wee do it for form or fashion in some few words, as I praise God for my good success this day in my business, but where is our thanksgiving to God with a serious meditation and due acknowledgement of his goodness and mercy? where is that affection of david, opening the mouth wide in magnifying the name of God, as david did, 1. Chronicles the twenty nine? read the place from the first verse to the end of the thirteenth, verse the eleventh he saith, Thine oh Lord is greatness and power, and glory. and victory, and praise, for all that is in the heaven, and in the earth is thine, thine is the kingdom, Oh Lord, and thou excellest as head over all, &c. See, he could not find words sufficient to set out the affection of his heart, where is this manner of thanksgiving to bee found? Surely it is rare and hard, to be found amongst men in these daies; well, to stir us up to help forward in this duty, I might urge the excellency of it, being a peculiar exercise of the Angels in heaven. But consider wee onely these two things. First, if wee haue not our mouths opened as well in hearty thanksgiving to God after our labours( howsoever the success be) as before to call on him for a blessing vpon them. We are to practise the duty of thanksgiving to God, after our labours and works. motives to stir us up unto it. Surely, it argues our hearts are not sound within us, for an hypocrite may desire and pray for a good thing, and pray for it from the bottom of his heart, and yet haue no good and godly desire, but a desire of self-love, but he can never give true and hearty thanks to God for any blessing received, Note. he may fumble out out some words of thanksgiving, but he can never truly and hearty praise God. And if wee then haue not our mouths filled with hearty thanksgiving unto God, after that our labours are ended, it is an evident argument our hearts are but hollow, and there is no soundness of grace in them. And again: Consider that thankes and praise is never truly given to God for any mercy or blessing, but thorough Gods mercy it brings down another mercy, and a further blessing. look on the example of the leper, Luke the eleventh, he returning and giuing thankes to Christ for his cleansing, had also his sins forgiven, as wee may gather by those words verse 19. go thy way, thy faith hath made the whole. If then wee would make it clear, to the comfort of our own hearts, that our hearts are not hollow, but that there is soundness of grace in them, and if wee would haue mercy after mercy, and one blessing after another, thorough Gods mercy descending down vpon us; let us then bee stirred up, not onely to come to God in prayer, when we take in hand our works and businesses, but also to come to him after with our hearts enlarged, and our mouths opened, and full of true praise and thanksgiving to God. The next thing that offers itself to our consideration, is from these words ( even the Father.) Whence we are taught thus much. That our giuing thankes to God must be to him, as to our gracious father in Christ, Our thanksgiving to God must bee to him, as to our gracious father in Christ. when the Lord hath vouchsafed to us any good thing, or blessing, we must be able to give him thankes for it, as for a blessing, coming to us from his fatherly love in Christ, as a blessing coming to us in, and thorough his son Christ Iesus, wee must bee able to use the Apostles form of praise and thanksgiving, Esphesians 1.3. Blessed bee God, even the Father of our Lord Iesus Christ, which hath blessed us with all spiritual blessing: in heavenly things in Christ with spiritual, yea with this or that temporal blessiing in Christ Iesus. Men commonly think it enough, if they can say, I thank the Lord, he hath given me such and such a good thing, though they be not able to say, such and such good things in Christ. Now there is no comfort in such thanksgiving, the very heathen might go so far. Wee must bee able to give thankes to God for blessings vouchsafed to us, as coming to us from God our gracious Father in Christ, We must labour to know and be assured that God is our father in Christ, that wee so give him thankes for good things vouchsafed unto vs. A motive thereunto. as tokens and pledges of his love, in the son of his love Christ IESVS; and this wee shall never do, till wee know that God is our Father in Christ, and wee haue his Spirit bearing witness with our Spirits, that wee are his children; and therefore wee are never to rest till wee come to that knowledge, and that assurance; to give thankes to GOD the Father of our Lord IESVS Christ, for any blessing, or good thing vouchsafed to us onely as a blessing and good thing in itself, and not to us in Christ, is so far from being comfortable, as indeed, it doth rather bring in discomfort; it gives thee to understand that, that good thing is given, to leave thee without excuse, and for further increase of thy condemnation, and therefore never rest till thou be able to bless God, and to give him thankes for good things vouchsafed to thee from his good and gracious hand, in, and thorough Christ. The last thing remaines, which this verse doth offer to our consideration, touching the point of mediation, in whose name we are to come to God in prayer, and thanksgiving, Wee are to come to God in prayer and thanksgiving onely in the name and mediation of Christ. and that is clear by this text, that in Christ his son alone wee are to pray and give thankes unto God, wee must do all things in the name of Christ, and give thankes to God by him, I will further prove this by some reasons. First, he alone must be our mediator and intercessor between God and us, who is able to take away sins that hinders us from coming to God, but Christ only is able to do that, Heb. 7.25. he is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them; and hence it is that redemption and mediation are joined together, 1 Tim. 2.5.6. Therefore Christ onely is our Mediator, and in his name alone must we pray, and give thankes to God. Secondly, he in whose name wee must pray and give thankes to God, must be able not onely to remove sin, death, and all punishment from us, but to procure righteousness, life and favour the of God towards us, for we are taught to come to God, as to a Father, and not a judge, and to say, our Father, but Christ onely doth this, Gal. 4.5. therefore he alone must be our Mediator. Thirdly, we are commanded in the word of God, to pray in the name of Christ, John 16.24 and no where in the name of any other. Therefore in his name alone must we pray, and give thankes to God. Fourthly, he must bee our Mediator in whose name wee haue promise to bee heard, but in Christ onely wee haue this promise. John 14.13.14. If ye shall ask any thing in my name, I will do it. 2 Cor. 1.20. In him all the promises of God are yea, and Amen,( that is) are confirmed, and fulfilled; therefore in his name alone must we come to God in prayer and thanksgiving. Happily some will object, that which wee find, Rom. 8.26. The Spirit itself helpeth our infirmities, for we know not what to pray as we ought, but the spirit itself maketh request for us with sighs which cannot be expressed. I haue heretofore answered this( but in a word to remember it) the Apostles meaning is, that the Spirit doth breath into our hearts such motions, whereby wee call on God earnestly with sighs that cannot be expressed, for so it followeth; and therefore, notwithstanding this, it remaines a truth, that in Christ his name alone wee are to pray, and give thankes to God. And this we are to hold against our aduersaries, the Papists, who set up other Mediators between God and us, as Angels and Saints; Confutation of the mediation of Angels,& Saints held by the Papists. yea, they haue found out a new distinction for this point, that forsooth, Christ is the Mediator of redemption, but the Saints of Intercession; wherein they rob Christ of a great part of his honour belonging to his Priesthood; for Christ hath not onely by his one sufficient sacrifice, of himself consecrated them that are sanctified, Heb. 10.14. but also sits at the right hand of his Father, to make request for them. Rom. 8.34. Christ his Priesthood is everlasting. Heb. 7.24. Therefore his intercession is perpetual. The Papists allege some places of Scripture to prove their mediation of Angels and Saints, but they are either prophetical visions, or hypothetical sentences, sentences conditional, as that, jer. 15.1. Though Moses and Samuel stood before me, yet mine affection could not bee toward this people( that is) if Moses, Samuel, and the like, I will not stand to remember them, onely that which they bring to prove that we may pled our own worthiness in prayer, and desire to be heard for our own good works I will briefly answer, to this purpose they allege the example of david, Psalm. 86.2. preserve thou my soul for I am merciful: Oh God, save thy seruant that trusteth in thee. And of Hezekiah 2. King. 20.3. I beseech thee O Lord, remember now, how I haue walked before thee in truth, and with a perfect heart, and haue done that which is good in thy sight. hereupon they conclude that we may pray to God in consideration of our own good works. I answer them, david and Hezekiah in the places cited, did not plead the merit of their righteousness, but only testify that they were the children of God regenerate, and such men to whom God had promised to bee good and gracious, they did onely assure themselves that Gods promise of help and deliverance belonged to them in particular, because they were of that number spoken of, Psalm. 34.15. And thus far we may use the benefit of good conscience, and our own integrity( namely) to confirm us in the promises of God made to his children, but wee must ever remember to come to God in prayer, Note. and thanksgiving, in the name and merit of Christ alone. Now to the 18. Verse. VER. 17. wives submit yourselves unto your husbands, as it is comely in the Lord. The Apostle having absolved the first part of this Chapter containing an exhortation to all Christians, generally as they are Christians and professors of the Gospel, from the first verse hitherto in this 18. verse. he enters on the second part of it, and he continues that to the 2. verse of the 4. Chapter, The second part of this Chapter. and this part is a comprehension of certain special duties of Christians they stand in relation one to another in some particular state, or condition of life; it contains special exhortations addressed to certain sorts of persons, The Apostles order in this part of the Chapter. and particularly, and( namely) to all the ordinary parts of a family, both inferiors, and superiors. And therein the Apostle holds this order. First, he exhorts to the duties of those that are more nearly and straitly tied one to another, as to the duties of husbands, and wives, parents, and children. And then to the duties of those who are less straitly tied one to another, as masters, and seruants: and throughout he begins with the duty of inferiors, as wives, children, seruants, and then comes to the duties of superiors, husbands, parents, and masters. here therefore, first the Apostle begins with the duty of wives, and saith, wives submit yourselves unto your husbands as it is comely in the Lord. And in this verse we haue these things in general laid before vs. First, an exhortation to wives, to submit themselves to their husbands and that generally, or indefinitely propounded. Secondly, an argument to back and strengthen that exhortation, taken from the decorum, comeliness, and decency of it, that it is a comely and decent thing for them so to do. And then, Thirdly, the manner of their subiection, or a limitation of that duty of their subiection, that it must bee in the Lord, in the last words, in the Lord. ( Submit yourselves) The word properly signifieth, be ordered, Interpretation. or placed in order under another, the meaning is according to your inferior order and place, subject yourselves, it is the same word with that, Rom. 13.1. ( To your husbands) the words are to your own husbands, as it is comely, or as it is meet, and as it beseems you ( in the Lord) the meaning of that form of speech, is thus much, so far forth as it may stand with the true fear of God, and with your obedience to his will, so as you may still hold piety, and good conscience towards God, as wee may gather by the same phrase, 1 Cor. 7.39. Or thus, in things lawful, and agreeable to the will of the Lord. Thus then, conceive wee the exhortation of the Apostle, as if he had said, wives according to your inferior order and place, The meaning of the text. subject yourselves to your own Husbands suffer yourselves to be ordered by them, as it is meet, and beseems you, so far forth as may stand with the true fear of God, and obedience to his will in things lawful, and agreeable to the will of God. Come we now to the matter of the doctrine; and first observe we, Obseru. that the Apostle having exhorted to general duties that concern all Christians, as they are Christians; he there stays not, but comes now to exhort to special duties, that concern certain sorts of persons particularly; he comes to exhort to the duties that concern Christians in their personal estates, and conditions of life. Hence we are taught thus much. That it is not enough for a Christian to carry himself well, and as a Christian in the general duties of a Christian, but he must also behave himself Christianly in the special duties of his special calling. A Christian must not only carry himself well in the general duties of Christianity, but also in the special duties of his special calling. Its not sufficient for a Christian to be of good conversation abroad, but his behaviour must be also good and such as it ought to be at home. And hence it is that the holy Ghost directs his exhortation to several sorts of persons( especially in the family) to carry themselves holily and justly, not onely here, but in other places of Scripture, as Ephes. 5.& 6. 1 Pet. 2. and 3. Tit. 2. And the reasons of this are manifest, First, every Christian having two callings: one general to be a Christian, and the other special, as to bee an husband, a wife, a father, &c. and both these of God, it behooves him that he carry himself well, both in the one, and in the other, if he will approve himself to God. And again, every Christian besides his general standing, in which he is to withstand the common enemy, and to set himself against temptations to sin common to him with others, he hath his peculiar place and standing appointed him by the Lord, in which he is to bend his force, and to strive against temptations to sin proper to that place, such temptations as are laid against him in that his peculiar place and calling, and it is meet that he show himself faithful in them both, that both in his general and peculiar calling, he withstand temptations to sin, and therefore a Christian must not onely carry himself well in the general duties of a Christian, but he must also demean himself as a Christian in the duties of his particular state and condition of life. They therefore are justly to bee blamed and reproved who happily make a faire show of good conversation in their general calling, reproof of those who carry themselves well in show in their general calling, and yet fail in the duties of their special calling. and yet carry themselves badly in their special, they who would fain seem to bee good Christians abroad, and yet behave themselves wretchedlie at home, too many such there be in the world. For example, look vpon a people assembled to hear the word of God, and you shall see, there is almost no man or woman amongst them but they carry themselves reverently, all, and every one almost is a like reverent and attentive in hearing the word, and every one almost, seems to make conscience of that general duty in the Church, but go home with many of them to their houses, and look into their conversation at home, and there you shall easily see they make no conscience of their special duties, of duties that concern them in their particular state and condition of life, there you shall see either the wife refusing to subject herself to her husband, or the husband bitter to his wife, the children stubborn and disobedient to their parents, or the parents too indulgent, or too rigorous towards their children; seruants refractory and careless in their duties, or masters unjust and unequal in their dealings toward their seruants; yea, in some houses you shal see all parts out of order, both husband, wife, and all the rest, neglecting the duties of their particular place and standing. And again, are there not some who carry themselves in Christian duties, which they owe to men; well, and without exception towards most men abroad in public, but towards them, to whom they stand in some special relation, wretchedly, and wickedly? As the wife carries herself well, and in some tolerable sort towards all, save to her husband, and the husband demeans himself well, and gives some content to all save his wife, and so in other relations. Now consider we this, is this to carry ourselves as Christians ought to do? No, no, this is but the form of godliness without the power of it, as the apostle calls it, 2 Tim. 3.5. this is but mere hypocrisy; is it like thou behauest thyself well( for conscience sake) towards them to whom thou owest but a general duty, and not to those to those to whom besides the general thou art tied with a special bond? no, no, it is but for thy credit, or thy profit, thou disguisest thyself abroad; for such a one thou art indeed, as thou art at home, there is the principal proof and trial of thee what thou art, and ever remember this; it is not enough for a Christian to carry himself in general dueties as a Christian, but he must also carry himself well in the special dueties of his particular place and calling, and the practise of the one without the other is but hypocrisy, and it is worth our marking, that the holy Ghost doth here single out the dueties and conditions of men and women severally, and he speaks to wives apart, and to husbands apart &c. thereby to leave us without all excuse: if wee bee not conformable even in our particular dueties in this or that state or condition of life, for that which is spoken to al( such is our corruption) wee commonly put it off, as if it were spoken to none, but this wee cannot so pass over; no, no, not so much as with any colourable excuse, that may satisfy our own sinful corruption and ill judging conscience. observe further that the Apostle in setting down the special duties of several sorts of persons, he begins first with the inferiors, as first he teacheth the duty of wives and then of Husbands &c. and this order he observes in other places, hereby teaching vs. That when wee are to deal with persons of several estates and conditions and to inform them in their duties, wee are rather to begin with the inferiors then with the superiors, When we are to inform persons of several conditions in their duties we are rather to begin with the inferiors then the supeperiours. as when wee are to make peace between the inferior and superior, as seruants and Masters: wee are first to begin with the inferior, the seruant showing him his fault, and letting him see his duty, and then in the second place with the superior for so much the fifth commandment teacheth vs. The Lord doth there directly teach the inferior his duty, and the superior by implication, but on that I will not further stand. Come wee to the special duty here urged, namely, the duty of wives, that they bee subject to their husbands, in handling this duty, I will observe this order keeping as near as can bee, The order observed in handling the duty of wives which is the third doctrine. within compass of the Apostles words. First, I will show what this subiection is. Secondly, wherein it doth consist. Thirdly, the generality of it, touching the persons whom it concerns. Fourthly, how far forth it is to bee yielded, and then after some particular examination touching the practise of this duty, I will use some motives to stir up them whom it concerns to the performance of it. What the wives subiection is. First therefore know we, that this subiection is an humble, a ready and willing mind in the wife, yielding to the government of her husband, as to the ordinance of God; for indeed so hath the Lord ordained, that the wife should bee subject to her husband, Gen. 3.16. thy desire shall be to thine husband, and this subiection must be of an humble and ready mind, our present text makes it clear, in that the Apostle saith, wives submit yourselves which is as much as if he had said, bee not constrained, to it, but of a ready mind, of your own accord, even willingly subject yourselves to the government of your husbands, acknowledging the ordinance of God, and resting in it, and this also is taught, Ephes. 5.22. where the Apostle saith, wives submit yourselves unto your husbands, as unto the Lord, that is, not as to man, and to the eye outward, or by constraint, but sincerely, and from your hearts as to the Lord himself, the husband being in Gods stead, and verse 24. in that he saith, wives are to bee in subiection to their husbands as the Church is to Christ, he plainly teacheth that their subiection must bee of a ready and willing mind for the Church, the true spouse of Christ is subject to Christ willingly, sincerely, and from the heart. Now this humble, ready, and willing subiection of the wife to her husband, doth consist in two things, namely, in reverence, and in obedience, The subiection of the wife to her husband is in two things, in reverence and obedience. the wives subiection to her husband, must bee in a reverent awe of her husband,& in obedience to him, we find it so branched out in the word of God, Eph. 5.33. saith the Apostle, let the wife see that she fear her husband( that is) she must carry in her mind a reverent opinion of her husband,& in her heart a reverent awe and fear to offend him, aclowledge him as her head, and so her fear towards her husband must not be a slavish fear but a fear of love such as is from the body to the head, and from the Church to Christ, even of a loving affection fearing to offend her husband in any thing, and showing forth that, her inward loving fear, by outward meekness and lowliness in her speech, countenance, and all her behaviour towards him. And again, her subiection to her husband must bee in obedience to him, doing what he gives in charge to bee done, and forbearing to do that he forbids, wee find that both these were in Sara towards Abraham, her husband, 1. Pet. 3.6. Sara obeied Abraham, and called him Sir, the Apostle propounds her example to bee followed of all Christian wives, they are to carry in their hearts a reverent awe of their husbands, showing it forth in al meekness of speech and gesture, and they are to yield obedience to them in word and dead. Now the extent of the wives subiection, The duty of subiection in the wife to her husband reacheth to all wives whatsoever they be. the third thing that I propounded to speak of, is implied in the first words of this verse ( wives) in that the Apostle speaks generally and indefinitely, and saith, wives subject yourselves to your husbands, he gives us to understand. That this duty of subiection is general and common, and reacheth to all wives, high or low, rich or poor, noble or base, and there is no exemption of any wife whatsoever she be, from this duty of subiection to her husband, though the wife bee very wise, and more fit to govern, and the husband of meaner parts and weaker iudgement, if he haue any use of reason at all, if he bee not a man frantic or mad, one altogether bereft of the use of reason; if he be so, then doubtless the wife is not bound to subject herself to his government, but rather to take on her to bee his guide and his governor, for the power of government being taken away, subiection depending on it, ceaseth; but if he haue the use of reason, bee it but in a small measure, shee is not exempt from subiection, though shee bee never so wise, if shee bee a wife, shee must bee subject, shee must yield reverence and obedience to her husband, unless shee will shake off the yoke the Lord hath laid on her neck, and break in sunder the cords of Gods holy ordinance. Concerning the fourth thing, namely, how far forth subiection is to be yielded by the wife to her husband, How far forth subiection is to bee yielded by the wife to her husband. especially in that branch of it namely, obedience, it is laid before us in the last words of this ver. ( in the Lord) considered together with the last words of Eph. 5.24. so let wives be to their husbands in every thing that general is here limited,& we are to understand that these words put toge-thus, that the wife is to bee subject and obedient to her husband in every thing in the Lord( that is) in every thing honest and lawful, in every thing commanded by the husband, not contrary or different from the word of God, the wife is to yield obedience, but if husbands command their wives unlawful things, therein they are not to bee subject nor obedient to them; Luke the fourteenth and twenty six, he that loveth father or mother, or wife, or children; and so of the husband, she that loues her husband more then Christ, and in obeying her husband disobeys Christ, is not his disciple, but if the husband command his Wife any indifferent or lawful thing shee is to yield obedience without gainsaying, though it bee never so cross and contrary to her own mind; as if her husband say to her, I will not haue thee thus or thus attired, but thus or thus( not commanding any new fangled or whorish attire, but such as is comely) shee is to conform herself to his mind, and if he bid further, go to such a place, whether she may lawfully go,( being not to a play-house or the like) though she haue no mind to go, or if he bid her tarry at home when she hath a mind to bee abroad, if she cannot persuade him to the contrary: in these things she is to obey him, for indeed in these things the commandments of the husband hath Gods stamp set on them, and if in these things and such like things the wife disobey, shee rebels against God himself. Now if wives do examine themselves by this that hath been said, I fear me most wives will bee found far short, and much wanting in their duty towards their husbands, to come a little to the trial, dost thou willingly, sincerely, and from thy heart yield due reverence to thy husband? Particular examination of wives touching their duty towards their husbands, and their failings therein discovered. Dost thou carry in thine heart a loving awe and fear towards him as to thy head and governor, set over thee by the Lord, fearing to offend him in any thing either by speech or gesture? I fear me if most wives answer these questions truly, their answer must be negative, and they must needs confess they do not. The vnreuerent behaviour of many wives towards their husbands is too palpable, are there not some who care not to show themselves in the sight of all that look on them so far from yielding reverence to their husbands, as they stick not to scoff and scorn them, to tush and puff at them, and to cut them up short in words? yea some there bee who care not to break out into gross terms and bitter words against their husbands, yea, which is most fearful sometimes to curse their husbands, whom they should reverence and fear. My husband is a froward frampell man, and he always begins with me. Bee it so, that is his fault, yet that is no excuse for thee, thou art to bear his frowardness as thy cross with patience, and not thereby to be driven from thine own duty. Now for the second branch of subiection( obedience) are there not many wives as much wanting in that as in the former? surely yes, it is too evident. Some there be, who stick not to utter it, that they will do this or that, yea sometimes they bind it with an oath, they will do it, let their husbands say what they can to the contrary, or they will not do that he would haue them( being a thing lawful) though he would never so fain; to insist in one particular, are there not some wives, who if their husbands bid them leave of this or that apparel, as too fine or costly in the matter, or too garish in the manner, will presently answer him they will not? yea, some are so shameless, as to answer in this manner, let him say or do what he can, I will haue it so, thus, and many ways besides, wives discover the rebellion of their hearts, in vnreuerent and undutiful behaviour towards their husbands, yea, they are hardly drawn to this duty of subiection, it is an hard matter to persuade them to it, because the wife is yoke-fellow with her husband, and nearly knit to him, even one flesh with him, and therefore many wives think it unreasonable, and too much laid on them, in that they are enjoined to be subject to their husbands. four motives to persuade wives to perform their duty to their husbands. Now then to persuade with them to yield to this duty, let them consider onely these things. First, such wives as refuse to subject themselves to their husbands, invert the order of nature, it is as if the body should refuse to be guided by the head. Secondly, they break the ordinance of God, yea, a most ancient ordinance of God, for even in mans innocency, before the fall was, woman by Gods ordinance subject to her husband with pleasure, and if thou bee not now subject to thine husband, thou breakest the cords of Gods ordinance, and pretend what thou wilt, that thou art subject to other superiors and gouernours, indeed and truth there is no such thing in thee, but an intolerable pride, swelling against all superiority as occasion serves, for how canst thou stoop under other yokes, and yet wilt not bow down thy neck to this, of all other the most ancient and the most easy. Thirdly, consider the Apostles words in this place, that it is a comely thing for the wife to bee subject to her husband, and the want of this or the contrary to it, is an uncomely and unseemly thing, seest thou a woman not subject to her husband? shee is an uncomely and loathsome creature in the sight of God, though her face be never so faire, her beauty is but as a ring of gold in a swines snout, Prou. 11.22. Last of all, the want of subiection in the wife to her husband, is as the want of teaching in a Minister, and the want of iustice in a Magistrate, it is a blot and blemish to all her other good qualities and virtues bee they never so excellent, admit shee bee descreete, chased, sober, &c. yet if shee bee not subject to her husband, shee causeth the word of God to bee ill spoken of, Tit. 2.5. and that makes all her other good qualities nothing worth, it brings a blot on them all, seem shee never so religious, if shee bee not subject to her husband, shee hath but a show of religion without the power of it. Let all Christian wives think on these things, it is not so light a matter as many women think, to bee vnreuerent and undutiful towards their husbands, thereby they preuert the order of nature, they vioiate the ordinance of God, they make themselves odious in the sight of God, they blemish all the good things that are in them, yea, thereby they make it plain, that their religion is but a show without substance, it will never yield them sound comfort, bee thou therefore thou wife( whosoever thou art) stirred up in the fear of God, to yield subiection to thy husband, lay aside all reasonings of the flesh to the contrary, labour thou to subdue al thy rebellious thoughts, and never rest till thou bee able with a willing mind, to show thyself reverent towards thine husband, and obedient to him in all lawful things, and remember who it is that requires this duty, at thine hands, even the Lord, who hath made thee of nothing, redeemed thee( if thou belong to him) with the blood of his own dear son, and preserved thee from thy birth, giuing thee food, raiment, and all good things, and let these move thee to become obedient to his voice, and he saying to thee, wife submit thyself to thine husband, let thine heart answer him, I am content to do thy will O Lord, yea, thy Law is within mine heart to do it, and then doubtless thou shalt he a woman much set by before God, 1. Pet. 3.4. and many blessings shall come on thee, and overtake thee. VER. 19. Husbands love your wives, and bee not bitter unto them. In this verse the Apostle sets before us the duty of husbands towards their wives, namely this, that husbands ought to love their wives, which is set down by way of exhortation, and that indefinitely, husbands whatsoever ye bee, love your wives, and this exhortation is further amplified by a dissuasion from the contrary, that husbands should not bee vnlouing or unkind to their wives, which is expressed under a comparison, the Apostle comparing the vnkindnesse of the husband towards his wife, to bitter things, he saith, be not bitter unto them ( Husbands love your wives) that is, carry in your hearts a kind and loving affection towards them, and show it forth both in word and dead, Interpretation. ( and be not bitter unto them) that is, be not to your wives as bitter things are to the taste, be not unpleasant and harsh in your behaviour towards them, use no hard and rigorous dealing to your wives, either in word or dead, take heed your love turn not into gull and bitterness towards them. Now first, let it be here observed of us that our Apostle having taught wives in the former verse, to submit themselves to their husbands, and now coming in this verse to speak to husbands, he speaks not to them as it may seem, he ought to haue spoken; for having said, wives submit yourselves to your husbands, it may seem he should here haue said, as most answerable and correspondent to his former speech, Husbands rule over your wives, and exercise your authority over them; for rule and subiection are correlatiues and correspondent one to another, not subiection and love; yet the Apostle thus speaks not, but he being guided by the Spirit of God speaks thus; Husbands love your wives, and bee not bitter unto them. he thought it more fit to teach husbands their duty, then to put them in mind of their power, and to let them understand how to use their power over their wives well, and as they ought, then to stir them up to the exercise of it, he knowing husbands ready enough to use their power and authority over their wives, thought it more meet to inform them how to use it aright, and in holy manner, then to stir them up to the use of it. hereby plainly teaching us thus much. That husbands are especially to look that they use their power and authority over their wives well, and in a right manner, Husbands are especially to bee careful to use their power& authority over their wives well and in a right manner. they are to bee most careful for this, that the rule and government of their wives put into their hands, bee used as it ought to bee; its lawful indeed, for husbands to rule and govern their wives put in subiection unto them, but the practise of that rule and government must bee seasoned with love and sweetness. And hence it is that howsoever by implication, its clear from many places of Scripture, that the husband hath power and authority given him over his wife, and he may use it; yet, we never find it directly said, husbands rule over your wives, or husbands exercise authority over your wives, but we find it often said, husbands love your wives, and give honour to them as to the weaker vessels; thereby teaching, and urging the manner of husbands rule and government, and therefore husbands are especially to look to that, and the reason of it is manifest,( namely) this. It is the hardest thing that can bee, for a man to carry himself well, and as he ought, in any place of eminency, or in any degree of preferment and superiority, such is the corruption of our nature, that if a man bee advanced and preferred above others, in any place or degree, his heart is commonly lift up in him, and exalted above measure, and he cannot use his preferment, but with tyranny and domineering over such as are under him: let a man bee preferred, and set in any place of government, though but over his own wife, his own children, his own seruants, yea but over bruit beasts, as to be but a sheep keeper, and without the sanctifyng grace of Gods Spirit, he will discover the bitterness of his heart, he will exercise rigour and tyranny over them; and therefore husbands are especially to look to this, that their inditement and superiority over their wives, be rightly used, they are to labour to haue their harts sanctified by the spirit of Christ, that they may use the power and authority over their wives, that is put into their hands, in holy manner as it ought to be used. And this serves to reprove such husbands as use rigour and tyranny in the rule and government of their wives; reproof of such husbands as use rigour and tyranny in the government of their wives. happily some may take occasion thorough their own corruption, vpon that doctrine, touching the subiection of wives, to play the tyrants over their wives, and because wives are to subject themselves to their husbands, and are to yield them reverence and obedience; hereupon they may happily think, that they may tyramnize over their wives, and carry themselves as Lions in their own houses: but let them know, whosoever they bee, that think they may so do, they discover their own weakness, and their want of right understanding and iudgement, and they savour the doctrine of the Apostle to death, and not to life. And now learn, whosoever thou art, that howsoever thy wife is to subject herself to thy rule and government, yet thou mayst not thereupon take occasion to domineer and tyramnize over her; no, no, thou must especially look to this, that thy superiority and dominion over thy wife be rightly used, laborur thou to haue thine heart sanctified in thy inditement above thy wife, that it may be used in holy manner, even in love, and that it may be voided of all rigour and bitterness, and if it bee not so used, assuredly, without repentance, that inditement of thine shall one day stand in iudgement against thee, and shall arggauate and increase thy condemnation. I come to the duty itself here urged by the Apostle, The order observed in handling the duty of husbands, which is the second doct. ( namely) this, that husbands are to love their wives. Touching this duty, I will show. 1 First, what this love that ought to bee in the husband is. 2 Secondly, wherein it consisteth. 3 Thirdly, the extent of it touching the persons. 4 And fourthly, the measure and condition of it. And then after these things laid a little nearer to ourselves, I will use some motives to stir up to the practise of this duty. First, therefore know wee, that this love is, a chased affection in the heart of the husband, What the love of the husband to his wife is. whereby he is so united and knit to his wife, as he doth rest contented with her, and speaks her good by all good means, without subiection, in, and for the Lord; I say, a chased affection; to distinguish it from vnchast love, and wanton lust; for the love of the husband to his wife must be, as the love of Christ to his Church, Ephes. 5 25. And Christ his love to his Church is most chased; that which is added, that this love doth so unite the husband to his wife, as he doth rest contented with her, and seeks her good by all good means; wee shall show that, in expressing wherein it consisteth, but that this must be without subiection its clear, in that the husband is the wives head, Ephes. 5.23. and that it must bee in the Lord, and for the Lord,( that is) so as may stand with the fear of God in obedience to his particular Commandement, binding every man to love his wife in special manner, wee cannot doubt of that. The love of the husband to his wife stands in love to her body and love to her soul. I come therefore to the second thing,( namely) to show wherein this love consisteth: and forth at there be two essential parts of the wife, her body, and her soul, the husbands love consists in them both, and for the husbands love to the body of his wife, that consists in two things, in contentation and preservation. The husband must content himself with the love of his own wife onely: we find that particularly commanded, Prou. 5.18.19. Let thy fountain be blessed, and rejoice with the wife of thy youth. Verse 19. Let her bee as the loving hind, and pleasant row, let her breasts satisfy thee at all times, and delight in her love continually. And secondly, the husband must prefer the body of his wife, by cheerishing, governing, and defending of her, and these three are so conjoined, and linked one within another, as they are not to bee sundered; for to cherish and not to govern, is foolish cockering; to govern, and not to cherish, is austerity; to cherish, and govern, and not to defend, is to make the wife no better then a slave, nay, worse then a bruit beast, for men will cherish, order, and they will also defend, and shelter their sheep, and oxen, from injury of weather, and shall then any of these things be denied to the wife? No, no, men are to nourish and cherish their wives, as their own flesh, Ephes. 5.29. They must( as they are able) provide meate, drink, apparel, and all things needful for them, and provision being made, they must so order and dispose all things, as there be no excess in any thing, and they must also shield them, as much as they can, from all injury and wrong, both at home, and abroad. Now, for the husbands love to the soul of his wife that stands especially in two things. The first is, that which we are taught, 1 Pet. 3.7. That he dwell with his wife as a man of knowledge: the husband being the wives head ought to be more eminent, and to appear above her in wisdom, iudgement, and discretion, and the fear of God, and according to his height and measure in those good things, to bend down, and to apply himself, either to implant the same, or to increase them, being already implanted in his wife. Husbands sometimes complain that their wives are unruly, and carry not themselves as they ought towards them, when indeed, the fault is from themselves, because they should dwell with them, as men of wisdom, and knowledge, and do not; its as if the head which hath the guiding of the body, should lead it thorough briars, and thorns, and cause it to bee scratched, and then complain that the arms, or legs, did ache, or smart; for the husband is the wives head, and should wisely led her, and go in and out before her. The second thing wherein stands the husbands love to the soul of his wife is comprised under a general duty, Philip. 2.2. the husband is to carry an equal mind towards his wife, and that is, especially in bearing with her frailties and infirmities, as with her hastiness, or slowness, her importunity, and such like; The Apostle Peter in the place before cited, saith, Let the husband give honour unto the woman as unto the weaker vessel; let him entreat her with mildness, and gentleness, bearing with her natural weakness and infimities, and if shee fall by occasion into any fault( except adultery, which is the bane of wedlock) let him labour by all kind and gentle means, to reclaim her, considering himself, as the Apostle saith, Gal. 6.1. that he also may bee tempted, and fall into the like sin. The duty of love in the husband to the wife reacheth to all husbands. For the third thing, the extent of this duty touching the persons whom it concerns, that is implied in the first words of this verse ( Husbands.) In that the Apostle saith indefinitely, Husbands love your wives, not bounding the duty on husbands of this or that order, or condition; he would haue us understand that this duty is also general, and reacheth to all husbands, high and low, rich and poor, none excepted, though the husband bee a King, or the greatest man in the earth, if he bee an husband he must carry in his heart a chased affection toward his wife, he must love both her body and soul, content himself with her love onely, cherish, govern, and defend her, dwell with her as a man of knowledge, and bear with her natural frailties, and infirmities. The husband must love his wife as much as himself,& with as hearty and true love as he loues himself. Now for the measure of the husbands love, the fourth thing I propounded to speak of, that is taught by the Apostle, Ephes. 5.33. Let every one love his wife, even as himself: the husband must love his wife as much as himself, and with as hearty and true love, as he doth himself, he need not seek far for a pattern of the love he is to bear to his wife, or a fit example for his imitation; let him but look into his own heart, and there he shall find love to himself drawn out in lively read letters, even in his own blood, and that is the pattern accor-to which he must proportion his love to his wife; the husband must consider what good, he in his heart wisheth to his own body and soul, and what harm he laboureth to avoid, and the same good must he heartily wish to the soul and body of his wife, and the same harm must he labour to keep from her; as it is abominable to haue two measures in one shop, one to buy, with a greater, and another, to sell withall, and that a less, Prou. 20.10. So is it for a man to haue two measures of love in his breast, one a greater, by which he loues himself, and another a less, by which he loues his wife, there must bee the same true measure and condition of love, in the heart of the husband, both towards himself, and towards his wife. Now to lay these things a little nearer to ourselves, if husbands try and examine themselves by these things delivered, where is the man that can clear himself, and truly say, he hath not failed in his duty towards his wife? Particular examination of husbands touching their duty to their wives, and their failings in that respect discovered. No doubt, even they that make conscience of their duty, and endeavour most of all to perform it, must needs confess, that in some thing or other they haue failed, but not to speak of them that fail of infirmity, and against their purpose; are there not some who haue, and daily do fail grossly, and please themselves in their sinful failing and declining from their duty towards their wives? The number of such is too great in the world. Are there not some who carry in their hearts not only a wanton and brutish lust towards their wives, which continues but for a time, and afterwards turns as Ammons love did, 2. Sam. 13.15. into extreme hatred. Are not some, who content not themselves with the love of their own wives, but follow after strange flesh, and delight to embrace the bosom of a stranger? Is it not too manifest that there bee some husbands so far from cheerishing their wives, and providing things needful for them, as whatsoever they get, they spend in vain, and unthrifty company, in the Ale-house, or the like place, and let wife and children starve at home. And alas, how many husbands bee there, that dwell not with their wives as men of knowledge, are not able to govern their wives with any good discretion, but are foolish heads, and cannot go wisely in and out before them? How many, again, be there, that cannot bear with the frailties of their wives, but if the wife bee hasty, the husband is as hot; if shee be rash, he is as heady, and intemperate? And many other ways do husbands fail in their duties towards their wives. Well, husbands must be humled for their failings past, and learn now to make conscience of their duty; carry in thine heart a chased affection towards thy wife, content thyself with her love, cherish, govern, and defend her, as much as thou art able, 3. motives to persuade husbands to perform their duty to their wives. dwell with her as a man of knowledge, bear with her natural fraileties, and infirmities, and let thy love bee as much, and as hearty towards thy wife, as towards thyself. And to help thee forward in this duty, consider, First, that thy wife is thine own self, Mat. 19.5. and in loving her, thou lovest thyself, Ephes. 2.25. And secondly, consider that as the Lord would haue the near union of Christ and his Church set before us in the coniunction of man and wife in marriage; so he would haue the love of Christ to his Church, to bee represented in the love of the husband to his wife; and therefore if the husband love not his wife, it is, as much as in him is, to deny that Christ loues his Church, and the thought of that is blasphemous. And further, consider that thy wife is committed to thee in trust, by her parents and friends; yea, shee hath committed herself to thee, as a partner with thee, in weal and woe; yea, the Lord hath committed her to thee in trust, for her good, and hath given thee power to govern her, and thou must one day, stand before him to give an account how thou hast carried thyself towards her. If then thou bear any love to thyself, if thou wouldest not( as much as in thee is) deny that Christ loues his Church, and so show that Christ his love hath not yet warmed thine heart, and if thou wouldest not be found unfaithful to the Lord, who hath committed thy wife to thee for her good, and is able and will( without repentance) punish thy breach of trust in hell fire, then be thou stirred up in the fear of God to love thy wife as thyself, look what good thou dost wish in thine heart to thyself, wish the same to thy wife, dwell with her as a man of knowledge; frame thyself to bear with her natural infirmities, and know withall thus much, that love in the husband and fear in the wife, are the sinews of a well ordered house, and they make a sweet hamonie, if love and fear harbour under one roof and lodge in one bed, they make a blessed consent, and good agreement, and if love bee wanting in the husband, bitterness is the wives portion, as the Apostle here saith, and if fear bee wanting in the wife, it were better for the husband to dwell in a corner of the house top, then with such a woman in a wide house, Prou. 21.19. therefore let both husband and wife make conscience of their duties one to another. There is one thing further to bee observed in this verse. We may observe, that the Apostle makes love in the husband to his wife, and unkind, hard,& rigorous dealing with her, opposite and contrary one to another, yea, as contrary as sweet and bitter, he saith, husbands love your wives, unkind and hard dealing with the wife, either in word or dead, cannot stand with that love that ought to be in the husband to his wife. and be not bitter unto them. Whence it is clear, that unkind and hard dealing with the wife, either in word or deed, cannot stand with that love the Holy Ghost here requires of husbands, bitterness and sweetness can never meet together in one and the same subject, no more can hard dealing and love bee found in one and the same husband, if the husband bee rigorous and bitter to his wife, he is void of that love and sweetness that ought to be in him, and therefore it cannot bee, that there is any dram of true love to the wife in that husband, who is violent and monstrous in his dealing with her, who doth beate and bunch his wife, reproof of such husbands as are violent in their dealing with their wives, and do beate and bunch them. and with extreme violence mis-vse her, that manner of dealing cannot stand with love to the wife, the husband that so deals with his wife is a monster amongst men, and fitter to live in Bedlem then in a civil society: for indeed it is the part of a mad man to strike his own flesh, as he doth who strikes his own wife. Oh but say some, what if the wife be extremely out of order, and no other means will break her stout stomach and bring her into order? I answer thee: Hast thou used all other good means, serving to that purpose? hast thou admonished her, sharply reproved her, as job did his wife, job 2 10. yet so as thy admonition and reproof hath been without bitterness and passion, and with a merciful heart towards her, and so as shee might perceive thou soughtest her good, and not to ease thyself on her? hast thou so done? commonly this objection comes from men that never use any other good means, but onely in their violent passion of anger( which is a madness for the time) or in their drunken fit strike their wives vpon the least occasion, yea, sometimes without any occsion at all, but bee it so, thou hast used all other means, yet thou mayst justly doubt, whether striking of thy wife, be a lawful& good means or no, thou findest no express warrant for it in the book of God, as thou dost for smiting thy child with the rod, proverbs 23.14. and in many other places, and for buffeting of thy seruant, 1. Peter 2.20. but for striking of thy wife No warrant in Scripture for striking of the wife. thou hast no such express warrant in the word of God, but grant this, that a man may strike his wife, as he may cut and lance his own flesh in the time of some great extremity, when no other means will serve, he hath a sore on his arm or leg, that of necessity must bee cut and lanced, and a man in this case may cut or lance his own flesh, yet bee thou as hardly drawn to strike thy wife, as a man in that ease would bee to cut or lance his own flesh, even in the greatest extremity will a man hardly bee drawn to cut or lance his own flesh, not one amongst ten thousand can find in his heart to do it himself, and with his own hand, he will hardly suffer another to do it, it will grind and grieve him to suffer it to bee done by another, bee thou as hardly drawn to strike thy wife, nay rather forbear to do it▪ because thou canst not find that as a means sanctified of God, to work any good vpon thy wife; and let all husbands that are bitter to their wives in this kind, and in their passion do strike them, know, that they bear no true love to their wives, they are monsters amongst men, yea, they are odious in the sight both of God and men. VER. 20. Children obey your Parents in all things for that is well-pleasing to the Lord. The Apostle doth here urge vpon children, their special duty towards their Parents, and that is obedience, he exhorts them to it, propounding his exhortation indefinitely, in these words, ( Children obey your Parents) then he sets down how far forth they are to obey them,( namely) in all things, and he doth further strengthen and press his exhortation by force of argument, taken from the Lords good liking of childrens obedience to their Parents, that such obedience is pleasing, yea, exceeding acceptable, and highly well pleasing unto the lord, these are the general things contained in this same verse. Come wee to the words of it, ( Children) the word children in Scripture hath many acceptions, I will not stand to remember them, here it signifies, such as are children by natural generation, Interpretation. begotten and born of natural Parents, and by ( Parents) wee are here to understand Parents by nature, Parents in respect of natural procreation ( obey) the original word here used doth properly signify to listen or harken to another, as the inferior doth to the superior, the meaning is, to bend down your ears, and incline your hearts, and yield unto,& obey the sayings and doings of your Parents, that concern you, even that which they say or do to you ( in all things) wee are to expound these words, by those Eph. 6.1. children obey your Parents in the Lord, and so the meaning is in all things honest, lawful and agreeable to the word of God( for that is well pleasing to the Lord( that is) such obedience is exceeding well pleasing, and in high degree acceptable unto the Lord, thus then conceive wee the Apostles meaning in this verse, as if he had said. You that are children by natural generation bend down both inwardly and outwardly to yield obedience to that which is said or done to you by your natural Parents, and yield to them entire obedience, obey them in all things honest and lawful, for such obedience is exceeding honest and pleasing to the Lord. Now first of all, the special duty here urged vpon children comes to bee considered, and touching that duty, The special duty of children to their Parents, is obedience. I will still hold my former method and order in handling of it. First, I will show what this obedience here required is. Secondly, wherein it consisteth. The order observed in handling this duty. Thirdly, the extent touching the persons that are to yield it. Fourthlie, how far forth it is to bee yielded by children to their Parents, and then after some application of things delivered, I will bring some motives to stir up children to the practise of it. Childrens obedience to their Parents described. First therefore know that this obedience is a voluntary and hearty yielding( so far forth as children are able) to the voice and wills of their Parents, a yielding from the heart willingly( as they are able) to that which is said by Parents to children, and by Parents, willed to bee done or suffered of their children. I say a voluntary and hearty yielding, for that is the condition of all true sound and sincere obedience both to God and man, and so it ought to bee qualified, if it be forced, it is no true obedience, it is then but as the obedience of devils and reprobates, who, will they, nill they, are subject to the will of God, yea both do and suffer what the divine providence hath appointed, and if it be a yielding with grudging, murmuring, or the least repining, it is no sound obedience, and therefore childrens obedience to their parents must be a voluntary and hearty yielding( as they are able) to that which is said and willed by them to be done or suffered of their children. Now this willing and hearty yielding of children unto the voice and will of their parents, standeth in two things. Childrens obedience to their Parents, stands in two things. First in a cheerful yielding to that which parents teach, counsel,& command, though the things commanded be never so base or painful Prou. 1.8. My son saith Salomon, hear thy fathers instruction, and forsake not thy mothers teaching, and that children are to yield to the commandements of their parents, it is clear from the general, that every soul is to bee subject unto the higher powers, Romans the thirteenth and first, parents haue their authority from God, and as they are parents they bear Gods image, and their commandements, not contrarying the word of God, carry the print of Gods commandements. Secondly, the yielding of children to their Parents stands in a quiet and patient suffering of that which Parents inflict and lay upon them in word or deed, bee it admonition, reproof or correction, yea, though the correction bee with just cause, or more excessive then it ought to bee, proverbs the thirteenth and first, A wise son will obey the instruction of his father, but a scorner will hear no rebuk, proverbs 15.5. A fool despiseth his fathers instruction, but he that regardeth correction is prudent, Hebrewes the twelfth and ninth, wee haue had the fathers of our bodies which corrected us, and wee gave them reverence. And again, Parents are bound, yea, it is a duty lying on them to rebuk and correct the children offending, and therefore it is a duty of children to submit themselves to their rebukes and chastisements: that is one part of their obedience. Now the extent of obedience to Parents, touching the persons that are to yield it, is implied in the first word ( children) the Apostle speaking here also without limitation, not saying children that are young, children that are unmarried, All children without ex●eption are to yield obedience to their Parents. or that live in their fathers house, or ye sons or ye daughters, but ye children, indefinitely, he give us to understand that this duty of obedience to Parents, belongs to all children whatsoever, and it is neither age, nor place, nor condition that exempteth sons or daughters, from yielding obedience to their Parents. here therfore by the way are the Papists justly to be taxed as the pharisees were, Popish doctrine touching childrens wives directly contrary to Gods word. Mat. 15.6. they make the commandements of God of no authority touching childrens obedience to their Parents, by their own invention, for they hold and teach that in case of vowing, a maid once out of her nonage, that is( say they) at twelve yeeres old or above, may vow herself a nun; and a young man out of his nonage, likewise( say they) at fourteen yeeres or above may vow himself a monk with consent of Parents, yea, directly contrary to the express will and commandement of Parents, this is a devilish doctrine, and directly contrary to the express commandement of God; a child, son or daughter, is not exempt from obedienee to Parents at any age, and wee find it directly said, numbers 30.6. that the father may make void the vow of his child, though pertaining to Gods worship, much more a vow made without warrant of the word of God, nothing at all pertaining to his worship, but rather irreligious and tending to the dishonour of God. Yet here two questions are to be resolved. First, whether the son being a Magistrate, and the father none, or inferior unto him, ought to obey his father. Answer: in things that concern not that place, the son ought to obey his father. And again: In things that may further him in the execution of his office, the son is also to obey his father, thus did Moses, Exodus the eighteen and twenty four verse, the text saith, he obeied the voice of his father in Law, and did all that he said, but if the father council or command any thing against that place and office, then the son is not to obey him. A second question is this, whether a good child is to obey a wicked father. Answer, a good child is to obey a wicked father as he is a father, not as he is a wicked man and commands wicked things, for a difference is to bee made between the office and calling of a father, and the person that bears that office, and a good child is to obey his wicked father, as he bears the office of a father, for so he bears the image of God, but not as a wicked person commanding wicked things. Now the fourth thing propounded to bee spoken of, namely, how far forth obedience is to be yielded by children to their parents. How far forth children are to obey their Parents. That is laid before us in these words ( in all things) understanding them as before they were expounded, namely) in all things honest and lawful, and agreeable to the word of God, children are so far forth to obey their earthly Parents, as may stand with their obedience to God their heavenly father, if parents would pull their children from God, from his truth or from their obedience to him, children are then to shake off natural affection, and as one saith well, they are to reserve to the Father of Spirits, holinesse and freedom of soul, but if Parents command their children things lawful or indifferent, therein they are( as they are able) to yield obedience, though the things commanded bee most painful Philip. 2.8. the Apostle saith, Christ was obedient to his father to the death, yea, to the most painful and ignominious death of the cross. Now here also comes a question to bee answered, it may bee demanded, whether a child that is marriageable, if the father command him or her to marry, is to obey him? Parents indeed haue power to dispose their children in marriage, and they are not to mary without their consent; and the Father commanding the child to mary, the child is to obey two things concurring with the commandement of the Father. First if the child be willing. Secondly, if the Father command the child only thus far( namely) to mary with a person thus, or thus well qualified, as with one of honest life and conversation with one of sound religion, as Isaac commanded jacob, Gen 28 1.2. and not with this, or that particular person, the child having no mind there to match, if these two thing meet with the commandement of the Father, then doubtless, the child is to obey his commandement. Now if children try themselves by the thing delivered, alas how far short and defective shall they find themselves in duty towards their parents? Childrens failings in their duty to their parents, discovered. Where is the child to be found, that yields to that which is said, or done by his parents willingly? do not many children do that which they are bidden, with a backward look, with murmuring, whispering, and much repining? do not some except against it, as too base, or to painful? And are there not many children who cleave to their own will and wisdom and think they know well enough how to carry themselves, and so despise the counsel of their parents, especially in matters of marriage,& calling, and things of greatest moment? Where is the child that doth quietly and patiently bear the rebukes and chastisements of his parents? do not many children in that respect, even oppose against their parents, and resist them, especially if they be grown to any strength and yeeres? Yea, some think that when they are grown to yeeres, when indeed, they ought to bee most obedient, that then they ought not to bee so much as once rebuked by their parents for any fault, then carnal reason teacheth them to say, they are fools that will digest reproofs and checks, and suffer themselves to bee censured, yea they shall haue others to put it into their heads, that they are now past children, will you bee thus used? Will you bear this? Why, you are now 21. yeeres old, you are past a child, and hereupon many children take heart to themselves to be stubborn, and disobedient to their parents, and many ways besides these, do children show themselves undutiful, and disobedient to their parents. Well, thou art a child, examine thyself by that which hath been delivered, and finding thyself wanting in obedience to thy parents, 3 motives to stir up children to yield obeidience to their parents bee humbled for it, and now knowing thy duty, learn to make conscience of it. And that thou maiest bee stirred up so to do, consider these three things. First, nature itself teacheth us, that our parents having taken, and happily still taking so great pains, and cares for us, and having shewed, and still showing so great love to us, should haue this recompense in all honest and lawful things to be obeyed, and if thou yield not obedience unto them, thou goest against the Law and light of nature, and canst thou then persuade thyself thou standest in grace? That thou hast grace or standest in the favour of God? Wilt thou say, thou standest in the state of grace, and yet wilt not do that which nature requires of thee? If thou do, thou deceivest thyself. again, disobedience to parents is highly displeasing, to God, we find an heavy iudgement threatened against it, Prou. 30.17. The eye that mocketh his Father, and despiseth the instruction of his Mother, let the ravens of the valley pick it out, and the young Eagles eat it. The meaning is, let such a one come to some untimely death, and let his body be cast out unburied, and bee devoured and eaten up of the beasts of the field, and the fowls of the air; yea, disobedience to Parents seals up the fearful wrath, and heavy displeasure of God. 1 Sam. 2.25. The text saith, Notwithstanding they obeied not the voice of their Father, because the Lord would slay them, the Lord was angry with the sons of Ely for their wickedness, and was purposed to slay them, and in his just iudgement he made their disobedience to their Father a punishment of their former sins, and means to bring down his heavy wrath vpon them. And last of all, consider the Apostles argument, obedience to parents is well-pleasing to the Lord, in obeying thy parents thou shalt do a thing not onely pleasing to thy parents, but greatly liked and accepted of the Lord himself, and his approbation is better then the approbation of all the world; thy obedience to thy Parents shall be as a comely ornament, Prou. 1.9. it will grace and beautify thine heart and life, in such sort, as thou shalt seem amiable both to God and men; if then thou wouldest not make it clear to the discomfort of thine own soul, that thou art not yet in the state of grace; if thou wouldest not seal it up that the Lord is highly displeased with thee, and hath a purpose to destroy thee; and if on the contrary thou wouldest do that which is exceeding pleasing to the Lord, then be thou stirred up, of what age or sex soever thou art, to yield obedience to thy parents in all honest and lawful things; even willingly yield thou to that which they say, or do to thee, and quietly and patiently submit thyself to their rebukes, admonitions and chastisements. having thus seen the special duty here urged upon children, let us proceed to some other things that yet remain to bee observed in this verse, and in the next place, its not to bee passed by without observation, that the Apostle saith not, children obey your Fathers only, or children obey your Mothers alone, but he useth a word common to both, and saith, obey your parents, as if he had said, obey both him that hath begotten you, and her that hath born you. We see then that obedience is required of children to both their parents, children are to yield obedience, Children are to yield obedience both to father and mother. both to Father and Mother, the first Commandement expressly saith, honour thy Father and thy Mother. And Prou. 10.1. express mention is made of the Mother as well as of the Father, A wise son maketh a glad Father, but a foolish son is an heaviness to his Mother. So again, Prou. 15.20. A wise son rejoiceth the Father, but a foolish man despiseth his mother. We find it expressly commanded by the Lord, that children should fear both Father and Mother, Leuit. 19.3. Yea, there the Mother is put before the Father: ye shall fear every man his mother and his father, saith the Lord. Touching the practise of this duty, wee haue an example without all exception, even of Christ himself, Luke 2.51. Its there said, He came down from jerusalem to Nazaret, and was subject, or obedient to his Father and mother. Now this serves to discover the wickedness and sin of such children as pretend to yield, and happily do yield obedience to their Fathers, and yet notwithstanding, make small account of their Mothers, The wickedness of children who yeld obedience to their Fathers, but lightly regard their mothers, discovered. and lightly regard their commandements, or their chastisements, in word or dead; this is the fault of many graceless children and of sons especially; and especially, when they begin to grow to yeeres, then they seeing and noting the mothers infirmities, the weakness of their sex, and how unable they are to punish them for their disobedience, and their inferior authority in the family, and chiefly in this, that they haue little or nothing to do in disposing of lands or goods, they easily grow to some contempt, or at least, neglect of duty and obedience to theit mothers: but let all children that haue any care to please God, set against all these things Gods Commandement, that binds them to yield obedience to their Mothers, as well as to their Fathers, and know it for a truth, thou dost not yield obedience to thy Father for conscience towards God, but in some other sinister and by-respect, because he can reward thy obedience, or punish thy contempt, if thou yield it 〈…〉 not also to thy mother; and withall remember that obedience to thy parents, not to thy father alone or mother alone, but to both Father and mother is the obedience that pleaseth God, if thou think to please God by obeying the one, and denying obedience to the other, thou deceivest thyself, and if these things move thee not to this duty, yet at least consider with thyself, the great pains of thy Mother, peculiar to her, what it cost her in thy breading, bearing, and bringing forth, shee bare thee in her womb with much sorrow and grief, and at last, with great pain and danger brought thee forth, and being brought forth, her pains and care intending of thee, far surpassed the pains and care of thy Father, and it may bee her love was ever greater towards thee, then the love of thy Father, and ought not these things to prevail with thee, to yield her reverence and obedience, as well as to thy Father? If they do not, surely it argues, thou art either exceeding blockish and voided of understanding, or else altogether unnatural to thy mother. Now, here happily it may bee demanded, to which of the Parents the child is most bound? Whether the child be more bound to the Father or to the Mother? For answer to this, we must know there be three things that a child doth owe to his Parents,( namely) reverence, obedience, and relief and maintenance, if the Parents be in any want: and the third and last of these, The unnaturalness of children who deny relief to their poor and distr●ssed, and helpless Parents. the very light of nature teacheth,( and by the way to touch it) If a child deny to succour and relieve( according to his power) the poor, old, distressed, and helpless Father or Mother, he is worse then some bruit creatures: its said of the Storks that when they are old they keep the nest continually, and their young birds( by the instinct of nature) provide for them, and feed them till they die. think on this, thou that thinkest thy poor Father, or mother, a burden and a clog to thee, and thinkest every day a year till they bee dead, art thou worse then an unreasonable creature? and canst thou then think there is any grace in thee? Certainly no, it cannot bee that there is any dram of grace in the heart of that child who denies relief to his poor helpless parents, yea, who spares it not from his own back, and from his own belly, to relieve his poor old Father or Mother( but that by the way.) Now to the question propounded, I answer, that reverence is equally to bee yielded, to the Father and to the Mother, as they are parents, but if any personal gift, or grace of wisdom, or virtue bee more eminent, and appear in the one, then in the other, bee it in the Father, or in the Mother, in that respect more honour is there to bee yielded touching relief and maintenance, that is also equally to be yielded to the poor Father and to the poor Mother, they being both one, they are to bee fed at one table, and no difference to bee made between them in that respect, but concerning obedience, because man is the head of the woman, and master of the family, that is rather to be given to the commandement of the father then of the mother, if the father and mother command diuers, or contrary things. Some may further demand, whether obedience is to be yielded to the Father, or Mother in law? Answer: It is, even as to there natural parents; wee haue the example of Moses, Exod. 18.24. Ruth to Naomi, her mother in law, Ruth 3.5. Yea, Christ our saviour was obedient to his supposed Father, Luke 2.51. And the Prophet Micah 7.6. reckons it up among the great sins of his time, that the daughter in law rose up against her mother in law; therefore doubtless, children are to yield obedience, not onely to their natural parents, but also to their fathers in law, and to their step-mothers. observe we further that the Apostle urging children to yield obedience to their parents; he saith, Children obey your Parents in all things, for that is well-pleasing unto the Lord: that thing( namely) obedience to parents is well-pleasing to the Lord. Hence comes a question to be discussed,( namely) this, whether obedience to Parents, yielded by children vnbeleeuing, and unregenerate, bee well-pleasing to God, or no? To this I answer: Obedience to Parents yielded by children vnbeleeuing and unregenerate, as it is their personal obedience, and considered in the concrete that is together with their persons, and as coming from them its not pleasing to God: for as the Apostle saith, Rom. 8.8. They that are in the flesh cannot please God: and it is a true rule, that the person must first please God, Note. before his personal actions, as they are his actions can be pleasing unto him, but as that obedience is an action, and a duty considered in the abstract that is by itself apart from the person, its pleasing to God, because its a thing commanded of God, and simply good in itself, in it own nature, as is hearing of the word, praying and such like, as these things considered in themselves, and by themselves are good, and pleasing to God, though not as they come from unregenerate and vnbeleeuing persons, so is obedience to Parents, yet know we thus much further, that howsoever obedience to Parents, yielded by children vnbeleeuing, as it is their personal obedience, cannot please God; yet no doubt, the Lord of his exceeding bounty doth sometimes vouchsafe temporal good things, and blessings, Note. even to such obedience. Note. Such is the rich goodness of our good and gracious God, as of his abundant mercy, he doth sometimes give outward blessings, even to the civil obedience and outward good carriage of hypocrites and vnbeleeuers. Will we see some examples of it? No doubt jehu King of Israel was but a carnal man, he departed not from the sins of Ieroboham who made Israel to sin; yet because he diligently executed that which was right in the eyes of the Lord in some things, the Lord promised him that his posterity to the fourth generation should sit on the throne of Israel, 2. King, 10.30. Ezechiel 29.30. Wee find that egypt is promised to Nebuchadnetzar, King of Babel,( a man without question vnbeleeuing) for his service against Tyrus. Oh then the exceeding rich bounty of the Lord our God. How ought this to stir up children to yield obedience to their parents? That is a thing to which the Lord no doubt, will sometimes of his rich bounty, vouchsafe temporal blessings, though it bee performed by children vnbeleeuing, Therefore this ought to stir up all children to this duty, and if thou bee a child within Gods covenant, and a true believing member of Christ, let it most of all encourage thee to yield obedience to thy Parents, and ever remember thou to thy comfort, that if the Lord carry his eye of bounty towards them that are without, and strangers from his fold, much more will he of his rich mercy, reward thee that art one of his own chosen, and a sheep of his own pasture: think on it, and remember it. Consider wee yet further, the ground of the Apostles reason in this place; he saith, Children obey your Parents in all things, for that is well-pleasing to the Lord: What is the ground of this? How knew the Apostle that Obedience to Parents is a thing well-pleasing to God? Surely, he knew it from the Commandement of God, because such obedience is commanded in the 5. Commandement, and he knew it to be in an high degree well-pleasing to God, because that commandment is as the Apostle saith, Eph. 6.2. The first Commandement( namely) of those that concern our duty to men, and the first Commandement with promise, with a special promise annexed to it, that thy daies may bee prolonged vpon the land which the Lord thy God giveth thee. Hence it was that our Apostle knew this duty of obedience to parents to be well-pleasing, yea, better pleasing to God then any other duty of the second Table, and this reason thus considered with these grounds of it doth afford unto us this conclusion. That Gods good liking of any thing, is to bee gathered from his will revealed, Gods good liking of any thing, is to be gathered from his will revealed. we must gather the good liking, and approbation of the lord, that he likes, and that he approves, this or that thing, from his word. For in deed, what he willeth in his word, that he liketh, his will there revealed being the rule of all our holinesse and goodness: nothing done by us, is holy& good& pleasing to him, but that which he there willeth. And hence it is, that the Apostle puts them together. Ro. 12.2. that wee may prove what is the good will of God, and acceptable and perfect, what God willeth, being good because he wils it, and being willed by him and so good, is also acceptable and pleasing to him. Micha. 6.6.7. The prophet brings in man thus demaundinge, where-with shall I come before the Lord, and how shall I bow myself before the high God? Shall I come before him with burnt offerings, and calves of a year old? will the lord be pleased with thousands of rams, or with ten thousand riuers of oil? shall I give my first born, for my transgression: even the fruit of my body, for the sin of my soul? will these things please the Lord? and then vers. 8. The prophet answers, he hath shewed thee o man what is good, and what the Lord requireth of thee; surely to do justly, and to love mercy, and to humble thyself to walk with thy God: as if he had said, that which the LORD hath shewed, and revealed to thee to bee good, and that which he requires of thee in his word, that is the thing that is pleasing to him. Now then is it so that the lords good liking, and approbation of any thing,& that he likes this or that, and is pleased with it, is to bee gathered from his will revealed. I might then apply this to discover the folly of the Papists, who think they do things highly pleasing to God, yea, meriting at his hands and deserving heaven, when they do things that can find no footing in the word of God, and are not grounded on any commandement or example or promise in the word of God, but are merely Idolatrous and superstitious, but not to spend time in showing their folly. Consider wee the doctrine as it may concern us to this purpose, A direction touching things done pleasing to God. it may serve to guide us that we be not deceived, touching things done pleasing to God, wee are not to conclude things to bee pleasing to God from our own fancy and our own opinion, because wee conceive and think them to be liked of God and pleasing unto him, but from the word and promise of God, many deceive themselves in this respect, they think they do things highly well pleasing to God, and such as he doth greatly like and approve of, when indeed and truth there is no such matter, for example, do not many think that their true and just dealing with men, their giuing every man his own, and the like things done by them, are things exceeding well pleasing to the Lord, though those deeds come not from any sanctified heart, nor from the roote of a sound justifying faith, nor yet are done with any regard of Gods glory? do not many thus think? it is too evident, they do, and in respect of doing such things, they think they are greatly in Gods favour, indeed it cannot bee denied, but that such things for the substance of them, and considered in themselves,& by themselves are grounded on the commandements of God, but thou must further know that they must also bee done in such manner as the word hath prescribed, they must proceed from faith purging thine hart from the natural corruption of it,& they must be done in love to God, Heb. 11.6. Rom. 14.23. & with respect of his glory, else its unpossible they should please God,& therfore do not thou gather& conclude that God is well pleased, with the things thou dost only because the things done are good in themselves, if thou do, thou deceauest tby self, thou gatherest Gods acceptance& good liking only from thine own fancy,& the devill and thine own corrupt heart deceive thee, and thus are many thousands deceived, it was Pauls case before his conversion, when he was in the worst case, he thought himself in the best, and before he knew the meaning of the law, he made no doubt but he was alive, but when he saw the sense and strict iustice of the commandment he found sin alive in him, and himself dead, and so thousands in the world being as yet in their natural corruption, think they do things highly pleasing to God, but alas they deceive themselves, and therefore if thou tender thine own good, take thou heed of it, Rom. 7 9.10. and remember that thou must not onely do good things, that is, things warranted by the word of God, but in that manner that the word hath prescribed with an heart purged by faith, with a love to God, and a due respect to his glory, that thou mayst gather Gods good liking and approbation of things done by thee, and if it be otherwise with thee, surely the good things done by thee are hateful to God, and they bring in the end but everlasting death vpon thy soul. VER. 21. Fathers provoke not your children to anger, least they be discouraged. In this verse the Apostle coming particularly to speak to parents touching their duty towards their children, he sets down what he requires of them by way of prohibition or dehortation, he forbids that, and dehorts them from that wherein commonly parents are faulty,& wherein they many times offend, and that is immoderate severity and rigorous dealing with their children which is expressed by the effect it commonly works in children, that it stirs them up to anger, and the Apostle doth direct his dehortation, specially to fathers, and saith, Fathers provoke not your children to anger, because if either of the Parents offend in rigour towards their children, it is commonly the father, the mother, more usually offending on the contrary part, by too much indulgence and tenderness, therfore the Apostle saith, Fathers provoke not your children to anger, and this prohibition or dehortation, he doth further strengthen by an argument taken from the dangerous event of immoderate severity and rigour of Parents towards their children, namely their dejection of mind, their discouragement, least( saith the Apostle) they be discouraged,& so the sum& substance of this ver, is a dehortation used to Parents, especially to fathers, dissuading them from rigour towards their children, and from hard usage of them for fear of their discouragement. By fathers wee are here to understand natural Parents, Interpretation. both fathers and mothers, though the Apostle( for the reason before yielded, doth thus direct his dehortation, the word here rendered ( provoke not to anger) properly signifies to exasperate,& to stir up to anger by disgraceful terms, and by contumelious speeches, but wee are to take it in a larger sense and signification according to that Ephes. 6.4 Where in our English translation, wee haue in effect the same words, that here we find, but in the original, there is a different word used by the Apostle {αβγδ} a word reaching further, and comprehending more under it, signifying to irritate or to stir up to anger any way, to give children any occasion of anger, and that unjust and sinful anger, even such as is spoken of Ephes. 4.25. let not the sun go down vpon your wrath, the word is there also {αβγδ},( that is) unjust and sinful anger, so then that word in the Ephesians, and this considered together, the meaning is, fathers do not exasperate and stir up your children any way either by word or deed to unjust and sinful anger, or rather thus, use no hard and rigorous dealing with your children, whereby they may haue occasion to bee stirred up to unjust and sinful anger, least they bee discouraged,( that is) least they bee dejected and cast down in their mindes, and put out of all heart( for so the word signifies) least they bee put out of all courage, and comfort, and even despair of doing any thing pleasing unto you. Thus then wee are to conceive the Apostles meaning in the words of this verse, as if he had said. You that are natural Parents, and especially you fathers, do not you abuse your fatherly authority over your children, do not you any way exasperate and stir up your children to anger, use not you any hard and rigorous dealing towards them, whereby they may haue occasion to be stirred up to unjust and sinful anger; least you so doing, your childrens mindes bee dejected in them, and they put clean out of hart, and lose all courage and comfort, and even despair of doing any thing pleasing unto you. I might here note that of Parents, which before wee observed of husbands, verse the nineteenth, that Parents also are prove to abuse their authority over their children, and therefore the Apostle thought it most fit, to check that proneness, and to warn Parents, especially, and above all things, to avoid rigour and immoderate severity towards their children, Note. and indeed it is the common fault of all superiors( if they bee not sanctified) to abuse their authority, and to exercise rigour and tyranny over such as be under them: but I will not stand on that, having already handled it: here we may see it plainly laid before vs. That Parents are not to bee rigorous in their dealing with their children, Parents must take heed of rigorous dealing with their children. they are not to use any immoderate severity towards them. And this is clear, both from this text, and that also, Ephes. 6.4. The reason and ground of it, is also manifest( namely) this extreme rigour and immoderate severity in any superior towards the inferior, is a fault and a sin, inferiors are to be held within compass of their duty and obedience, rather by love then by fear, rather by lenity and mildness, then by rigour and severity: and if Parents bee extreme rigorous towards their children, their sin is greater then the sin of other hoard dealing superiors, because they are more nearly bound to their children, their children being parts of themselves, having issued out of their own loins, therefore Parents ought least of any other to bee extremely rigorous, and immoderately severe towards their children but not to stay in the general which may happily bee misconceived, know wee, that hard and extreme rigorous dealing of Parents towards their children, stands chiefly in these three things, Rigorous dealing of Parents with their children is in 3. things. Either in commanding their children unjust or unreasonable things, when they seeing the pliableness of their childrens mindes, that they are willing and ready to do any thing at their command, do lay more on them then is fit, or command them to do that which is unjust and sinful. Or secondly, in giuing them hard words rating reviling, and miscalling them, and reproaching them for every thing they do. Or thirdly, in striking or beating them either without just cause, or excessively more then the cause requires, correcting them at their pleasure, saith the author to the Hebrewes, chap. 12.10. in their passion and rage, many times( as we use to say) without either rhyme or reason. Parents are not to be extreme rigorous towards their children in any of these three kindes, wee haue example of all these three in wicked Saul, he was a wicked man, and he added this to the measure of his sin he abused his fatherly authority in all these three things, 1. Sam. 20. from verse 30. to the end of the 33. wee find that Saul in his rage commanded jonathan his son a most unjust thing, even to bring david to him, that he might kill him, and what could bee more unjust, that a kind friend should bring his dear friend, and that an innocent man should deliver another innocent party into the hands of his malicious enemy that ment to shed his blood? yea he reviled him verse 30. he called him the son of the wicked and rebellious woman, the son of an impudent whore, in plain terms, bastard, and he went yet further, verse 33. he cast a spear at him to hit him, with a purpose to kill him, this manner of rigorous dealing of a wicked and wretched father towards his son, hath the Scripture recorded to teach all Parents to avoid the like, and that they seeing the rigorous dealing of a father towards his child pointed out in the book of God, as one of the great sins of wicked Saul, might take notice of it, that it ought to bee far from all those that would not be like so wicked a father, and what Parents soever make any conscience of their duty, ought to bee far from extreme rigour and immoderate severity, towards their children, either in their commands, or in their reproofs, or their corrections. Now herein many Parents are faulty, some there bee who are justly to bee taxed, as highly offending in this kind, who command their children unreasonable things, reproof of Parents dealing rigorously with their children. even things beyond their ability and strength, and if such things bee not done, abridge them of their meate and drink, and of things needful, and do not some Parents load their children with most odious and fowle names, calling them rogues, rascals, and filthy carrions, dogges, and the like. Yea,( which is strange) specially in the mother, sometimes calling the child( Whore-sonne) if the child bee the son of an whore, what is then the mother; yet see how some Parents, rather then they will want a foul( by-name) for their child, will not stick to lay a blot on themselves, and are there not some, who in beating their children are extremely rigorous, and handle them as if they were no better then dogges? Nay surely, one of tender bowels, would not so use his dog as some Parents in their rage use( or rather abuse) their children, yea, I wish there were not some who do vaunt of their rigour and severity, and say, they will make them know that they are their Parents, these things are too common in the world. Well, let such as know themselves faulty in these things, bee humbled for that which is past, and henceforth learn to know, that it is a great and grievous sin in thee whosoever thou art to be extremely rigorous and severe in thy dealing with thy children, either in requiring things above the strength of thy child, or in thy censuring of him, either in word or deed, and do not thou think with thyself, what skills it, what matter is it if I deal with my child as I list? am not I his father, and must not he, will he nill he, bee subject to me, and to my authority? it is true, indeed thy child is to bee subject to thy power and authority. If thou command him some unjust and unlawful thing, howsoever thy child is not to obey thee in doing of that, yet if thou add further rigour, and fall vpon him, and beate him for not doing of it, thy child is not to mutter or murmur against thee, and if he bee stirred up to any impatience, that is his fault, yet thou must know that thy power and authority over thy child is limited also, Two things to be considered of Parents who deal rigorously with their children thou mayst not use it after thine own pleasure, and bee rigorous and outrageous in thy dealing with thy child, if thou bee, surely thou art an unnatural Parent, thou sinnest against the light of nature even bruit beasts will love their young ones, and use them lovingly, and if nature require this at thy hand, what then should grace work in thine heart? think on it, and withall remember the Apostles argument in this place, thy hard and injurious dealing with thy child, will dull and discourage him, it cannot otherwise choose, because thou art so nearly bound to thy child, and thy child to thee; when the child shall consider, it is my Father, or my mother, who should do me most good, that deals thus hardly with me, and doth me most ill: Oh, it is a great discouragement to the child, it takes from the child all courage to any good duty, either in thy service, or in the service of God, and therefore take heed of it. happily some will say, are not children offending to bee censured, and corrected by their Parents, and committing some great offence, are they not to be dealt withall accordingly. Yes doubtless, they are, yet Parents are wisely to consider the nature and quality of the childes offence, and to proportion their censure and correction as near as they can answerable to the same. As it is a fault for Parents to be too rigorous to their children, It is a fault in Parents to bee to indulgent to their children. so on the other side it is also a fault in them to bee too remiss, and too indulgent, and too much to tender and cocker them, this was Dauids fault, 1. Kin. 1.6. the text saith, He would not displease Adoniah his son from his childhood, to say, why hast thou done so? And this is the fault of too many Parents in these daies, and especially of many foolish mothers, who so dandle their children, and are so vainly pleased with them, that even their faults also please them; they delight to hear them swear, and to missecall others; this is to let loose the reins of fatherly authority, and to lay the bridle on the necks of their children, and so doing, they make them wantons, and dissolute persons, and as much as in them is, bring the curse of God vpon their children. Censure and correction of children is necessary, for as Salomon saith, Prou. 22.15. foolishness is bound in the heart of a child, but the rod of correction shall drive it away from him; there is a bundle of frowardness, stubborness, vanity, and wickedness, bound up in the heart of a child; job 11.12. A man new born is like a wild ass colt, but the rod of correction shall drive it away from him. It is therefore Salomons counsel, Prou. 23.13.14. Withhold not correction from the child, If thou smite him with the rod, he shall not die thou shalt smite him with the rod, and shalt deliver his soul from hell. Parents therefore are to correct their children offending, and if they do not, they sin; but they must take heed their censure and correction bee not extreme, and unmeasurable, they must look to the measure of it, that they exceed not measure in it, and that it may bee such as may profit their children. 3. Rules to be observed in correcting of children. And to that purpose, these rules are fit to bee thought vpon, and observed. First, thy child deserving correction, do not thou fly vpon him in a passion, that bewrays more then brutish affection, but seriously consider with thyself, the nature and quality of the offence, and how often, or seldom thy child hath so offended, and accordinly fit thy correction as near as thou canst. Secondly, correct thy child with compassion in thine heart, even with yearning bowels in the doing of it, consider with thyself, that happily the frowarnesse, or curstnesse, and particular evil quality that is found in thy child hath been transmitted and conveyed from thee unto him, and thou correcting thy child, dost but punish thine own sin in thy child; think with thyself, shall I thus punish mine own sin, and that in my child? Shall I thus prosecute the corruption that I haue conveyed to my child? Thirdly, let the chastisement of thy child be with a lifting up of thine heart to God in prayer, that he he would give thee a wise heart to give correction, and thy child a soft heart to receive it with patience, and to profit by it. And if these rules be observed of thee in the correcting of thy child, doubtless thou shalt do it with mildness, and without rigour, and thou shalt do it with profit to thy child, and with comfort to thyself; yea, thy child in such manner corrected will give pleasures to thy soul, Prou. 29.17. he will utter such gracious speeches, do such righteous deeds, and haue such comely gestures, and practise such obedience and thankfulness towards thee, as shall much delight thy soul; therefore remember the rules propounded. mark we further, the Apostle layeth down his prohibition in these terms: provoke not your children to anger: Where we see, that howsoever children are not to be provoked to unjust anger, and if they bee, they cannot excuse themselves, that they are thereunto provoked, yet Parents are not to give them occasion of such anger; Parents are not to stir them up to it by their rigorous dealing with them. Hence we may raise this general truth. Though no evil spring but from an evil roote, nor issue out but from an evil fountain; yet, men are not to provoke and stir up others to evil, Though every evil do spring from an evil root, yet men sin in provoking others to evil. nor to give them occasion to it; for although man can excuse himself by saying, I was provoked to th●s or that evil, yet is not he without his sin, but many times his sin is the greater, as our saviour said to Pilate, joh 19.11. Who hath provoked and stirred up another to evil For that is( indeed) to lay a stumbling block before another, and a fearful woe is denounced against every one by whom offences come, Math. 18.7. Woe be unto the world because of offences, for it must needs bee that offences shall come, but woe bee to that man by whom the offence cometh, who gives the occasion of offence. reproof of such as delight to stir up others to sin, and the greatness of that sin discovered. This serves to discover the sin of such as use to provoke the choleric to anger, the drunkard to excess in drinking, the contentious person to quarreling and take pleasure, and make themselves sport in stirring up others to sin; thou must know, whosoever thou art, that in so doing thou makest thyself guilty of great sin; for in so doing thou servest the devils turn, thou art his instrument, yea thou takest on thee the devils trade, and that is the worst trade in the world; its his trade and manner to spy out to what sin men are most naturally inclined, and there to assault them, and wilt thou bee like the devill? again, consider with thyself, with what conscience canst thou be a means to draw others into temptation, whereas the Lord requires thee to pray for thyself and others, lead us not into temptation? And remember thou the punishment of the Serpent, Gen. 3.14. for being an instrument of the devill in tempting our first Parents; if the natural Serpent was so plagued for being an instrument of the devill in his temptation, vnknowingly, what shall become of thee, if thou apply thy wit, thy tongue, and heart, to do him service in this kind? Surely, as thou art the devils instrument, and like him in thy practise, so thou maiest justly look one day to bee like him in punishment: and if they that turn many to righteousness, shall one day shine as the stars for ever and ever, Dan 12.3. Then surely, thou that turnest many from righteousness, and stirrest them up to sin, shalt bee as black as the blackness of Hell, and to thee as Iude speaks verse 13. is reserved the blackness of darkness for ever. think on it, and know it is not so small a matter, as its commonly thought to bee, to make others drunk, or stir then to any sin. One thing further, may be briefly noted from this verse( namely) this, that the Apostle would not haue childrens mindes discouraged, Fathers provoke not your children to anger, least they be discouraged, saith the Apostle, he would not haue their mindes daunted and cast down in them. Hence we are taught. That Parents are chiefly to take heed of doing any thing that may daunt the minds of their children, and discourage them, and make them that they haue no heart to do good things, Parents must take great heed of doing any thing that daunt the minds of their children and discourage them from good things. they are rather to encourage, and to hearten them to every good duty; yea, if parents espy but any good mind, and good inclination in their children, if they discern but any seed of grace, or good gift, springing up in their minds or hearts, if they perceive any proneness in them to religion, any desire after some special good calling, as happily to the Ministry, or the like, they are to cherish it, and according to their power, they are to use all good means that it may be increased, at least to water that tender bud with the drops of sweet counsel, and with the word of comfort and encouragement, and to sand up to heaven by prayer, that the Lord would warm it by his spirit, and rain down his blessing vpon it, that it may grow to some ripeness. They are altogether unworthy the name of parents, who grieve at the good graces of their children, reproof of such Parents as grieve at the good graces of their children. and restrain them from all means whereby they might attain to further increase of them. Good Parents, and they haue any soundness of grace in their own hearts, will be glad and much rejoice to see the lest beginning of grace in their children, they delight to see grace in any other whosoever, but most of all appearing in their own children, Note. and they will carefully use al good means that serve for the increase of it, and they will ever encourage and hearten on their children in every good duty. VER. 22. Seruants bee obedient 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. The Apostle having laid down the special duties of those in the Family, who are more nearly tied one to another. Now he comes to the duties of such as are less bound one to another,( namely) to the duties of Masters and Seruants, and following his former order, he begins with the duty of seruants, and the condition of seruants being harder then any other, he sets down their duty in more words then any of the rest. First exhorting to it in the 22. and 23. verses, and then strengthening his exhortation by force of argument, vers. 24.25. In this 22. verse, wee haue two things in general laid before vs. First, the duty of seruants generally propounded by way of exhortation in these words. Seruants be obedient unto them that are your Masters according to the flesh, in al things, and then the manner of their obedience in the words following, Not with eye-seruice, as men-pleasers, but in singleness of heart, fearing God. Touching the exhortation to the duty more particularly the Apostle doth first propound it, and exhort to it indefinitely, Seruants be obedient to your masters) and then he amplifies his exhortation both by describing their masters, that they are their masters according to the flesh, and by setting down how far forth obedience is to bee yielded unto them,( namely) in all things: Seruants be obedient unto them that are your Masters according to the flesh, in all things. Let us first examine the words of this exhortation touching the sense and meaning of them. ( Seruants) In the time of the Apostle when he writ this Epistle, Interpretation. such were properly called ( Seruants) as were taken in war, and kept in bondage, or such as were bought with money, and indeed slaves to their masters, but wee are to take the word in a larger sense, for seruants of any sort whosoever, even such as our seruants are, who serve for wages, or as Aprentices, ( be obedient) the original word here used is the same we had, verse 20. and the meaning is the same; Seruants listen and harken to your masters, and yield to them, and obey them in that they say, or do to you, ( according to the flesh) these words haue relation to the word ( Masters) Masters according to the flesh, and the meaning is, to your masters who haue power onely over your bodies and not over your souls and consciences ( in all things) that is, in all things your masters say, or do to you, being things honest and lawful, for so much is implied in that masters haue power onely over the bodies of their seruants, and not over their souls, so as if the master command his seruant any thing against the liberty of a good conscience, he is not therein to be obeied. Thus then wee are to conceive the meaning of these words, as if the Apostle had said. You that are seruants of any sort whatsoever, do you yield to that which is said, or done to you by your Masters, who haue power over your bodies, but not over your souls and consciences, yield to them entire obedience, obey them in all things, honest and lawful. Now here, first, the special duty of obedience due from seruants to their Masters, comes to bee considered, Seruants are bound to yield obedience to their masters. and touching that, I will show first what that obedience is. The order observed in handling that obedience Secondly, wherein it consisteth. Thirdly, the persons whom it concerns. And fourthly, how far forth it is to bee yielded by seruants to their Masters; then after some particular examination, I will add some motives to stir up seruants to this duty. What the obedience of seruants to their masters is. First therefore know, that this obedience is a willing, and cheerful yielding of seruants to the voice and will of their masters, even a cheerful yielding to that which is said to them of their masters, and willed by their masters to be done or suffered of them. Seruants obedience to their masters is in two things. And this willing and cheerful yielding of seruants to the voice and will of their masters stands in two things. First, in a cheerful doing of things commanded by their masters, though the things commanded, be never so base, or never so laborious, and painful, Luke 17.7. Christ sets down this clearly, ween he saith, Which of you is it that having a seruant ploughing, or feeding cattle, would say unto him by and by, when he were come from the field, go, and sit down at table: as if he had said, if a seruant that hath been toiling all the day long in following the plow, or the like labour, at night when he comes home weary and hungry, be commanded by his master a further service, he is not to refuse to do it, he is still to do what his master commands him. Secondly, the yielding of a seruant to the will of his master is in a meek and patient bearing of that rebuk, or correction that is laid on him by his master, yea, though the correction be without just cause, or unreasonable, and more excessive then it ought to be. 1. Pet. 2.18. Seruants saith the Apostle, be subject to your Masters with all fear, not onely to the good and courteous, but also to the froward, even to such as are froward, crabbed, and perverse, and wrongfully buffet you, for so it follows, vers. 20.21. For what praise is it, if when ye bee buffeted for your faults ye take it patiently? but and if ye do well, ye suffer wrong and take it patiently, this is acceptable to God. Seruants are in silence to suffer the checks and rebukes of their masters, not answering again as it is Tit. 2.9. not muttering or murmuring, not giuing one word for another, and they are patiently to bear that correction that is laid on them by their masters, though it bee unjust or excessive, and therefore say not then, being a seruant, when thou art unjustly corrected, I deserve not to bee so roughly dealt withall, but remember thou deservest more at Gods hand for some other sin, and the hand of thy master is but the instrument of God, for the punishment or correction of that other sin which is in thee. Now for the persons whom this duty concerns, The duty of obedience to masters concerns all seruants whatsoever they be. that is laid down in the first word ( Seruants) the Apostle here also not limiting this duty to seruants, of this or that sort, but saying indefinitely( seruants) wee are given to understand that the duty belongs to all seruants, whether they bee bound to their masters, or serve for wages, or howsoever, say not thou, I am but a journey man, or I am but hired for a day, or my master is my brother, my uncle, or my kinsman, and therefore I am not bound to such duty and obedience as others, no, no, remember that jacob served his uncle Laban Genesis the twenty nine. If thou bee a seruant, to whomsoever, or for how long or how short a time, thou art bound to yield obedience to him that is thy master, both willingly, doing what he commands thee, and patiently suffering what he lays on thee, either in word or dead. Forth the fourth thing, A seruant must obey his master in all things honest and l●wfull. how far forth this duty is to bee yielded by seruants to their masters, that is expressed in these words ( in all things) thou art a seruant, thou must yield obedience to thy Master not in some things, such as are most easy, or do best agree with thine own fancy, doing what likes thee, but thou art to do what things soever pleaseth thy master, Tit. 2.9. what he will haue thee do, being not contrary to the word of God, being things honest and lawful, indeed if thy master command thee to lye, to swear, or the like, thou art not therein to yield to his commandement, but in all indifferent and lawful things, obedience must be yielded by the seruant to his master. Now if seruants try themselves by that which hath been delivered, trial of seruants touching their duty of obedience to their Masters, and their failings therein discovered. out of question most seruants will, find themselves far short of that duty they owe to their masters. It is a general complaint that seruants were never worse then now in these daies, and indeed scarce one seruant of a thousand makes conscience of that obedience that is due to his master, where is almost the seruant to bee found that yields willing and cheerful obedience to the voice and will of his Master, or mistress, or Dame, for the word( Masters) is to bee understood of both? where is that seruant that willingly doth that which is commanded by his Master, or mistress or Dame, and with meekness and patience bears that rebuk or correction they lay on him or her? Nay, do not many seruants, being bidden do one thing do another, and even what they list themselves? and if they bee rebuked are they not ready to reply? do they not answer again, and give one hard word for another? are they not sometimes as loud as their masters? and if they be corrected do they not many times take the staff by the end, and resist? yea, do they not sometimes curse their Master or mistress, or Dame, and wish a plague or mischief to light on him, or her, or on the hand that strikes them? those things and many other of like sort, are too common with seruants, and are matters of just complaint in the mouths of most gouernours of families. Well, let all seruants now call themselves to a strict account, and examine themselves touching this duty of obedience towards their masters by that which hath been said, and finding that thou hast heretofore failed, bee humbled for thy failing, thy disobedience to thy master is one of thy great sins, and till thou bee humbled for that, thou hast no true repentance. Therefore this day before to morrow bee humbled for that, and learn henceforwarde to make conscience of yielding due obedience, to thy Master. 2. motives to stir up seruants to yield obedience to their Masters. And to help thee forward, consider with me that so long as thou art disobedient to thy master, thou cannest do no good duty of Gods worship either pleasing to God, or with comfort to thine own soul, thou cannest not pray with comfort, hear the word, or receive the sacraments with comfort, for why? thou livest in a manifest breach of Gods commandement, yea, thou causest his name to be evil spoken off, 1. Timoth. 6.1. how then cannest thou do any thing either pleasing to God or comfortable to thine own conscience? it is not possible. again, consider that thy master is but thy master acaccording to the flesh, he hath power only over thy body, but there is a master in heaven who hath power over both body and soul, and if thou pull thy neck from under the yoke of thy earthly Master, and refuse to yield obedience to him in thy body, happily because he is an hard master, know that so doing thou bringest both thy body and soul under the yoke of Gods wrath, who hath power to destroy them both, eternally in hell fire, bee therefore better advised, and if thou desire to do duties of Gods worship, pleasing to God, and with comfort to thyself, if thou wouldest not, by easing thyself( as thou thinkest) by withdrawing thy neck from under the yoke of this earthly master,( who can only deal hardly with thy body) bring thyself under the heavy yoke of the wrath of God, who can and will without thy true repentance, destroy both body and soul in the fire of hell, then in the fear of God, bee thou stirred up to yield willing and cheerful obedience to thy Master, do that thou art commanded, bee it never so base or laborious, being a thing lawful, and suffer with meekness and patience that rebuk and correction that is laid on thee by thy Master, and if thy Master correct thee unjustly, consider thou that it is the Lords will thou shouldst be under so sharp a master, and he calls thee to suffer a little for his sake, who gave his own son to suffer so much for thee, if thou belong to Christ, therefore submit thyself and bear it quietly, and lay aside all reasonings of the flesh that rise up to the contrary. As happily thou wilt say, I could be content to bear rebukes and correction too at the hands of my master, if he were a man of any account or reckoning in the world, were he a magistrate or a minister, or some other man, but alas my master is a poor sillie man, one of the poorest in the place where he dwells, and therefore I cannot so well digest his rebukes, and so patiently take correction at his hand. Take thou heed of this kind of reasoning, this comes from the suggestion of Satan, and from thine own corruption, and know it for a truth, that be thy master never so poor, he hath as much authority over thee, as the greatest man hath over his seruant, his poverty doth nothing detract from his authority over thee, neither ought it to lessen thine obedience to him, and therefore make conscience of it to yield obedience to thy master, bee he never so poor, or of never so mean condition in the world. And so much of the special duty of seruants here laid before vs. One thing yet remaines to be observed in these words namely the description of masters; they are masters according to the flesh, that is, such as haue full power onely over the bodies, and not over the souls of their seruants, here is then matter of comfort for seruants that are under hard and cruel masters, Comfort for seruants that are under cruel masters. thy cruel master is but Master over thy body, he can but exercise his cruelty over that, he can never hurt thy soul, and he can use his power over thee, but during the time of this frail and mortal life, in the grave the seruant is free from his master, job. 3.19. Yea, if thou bee a seruant fearing God, and thy master a carnal man, here is comfort for thee, thy master hath onely power over thy body, the chief part, thy soul and conscience are free, yea, freer then the soul of thy master, for he is a seruant to sin, Note. but thou art the lords free-man, 1. Cor. 7.22. but the point espccially here offered is this. That the master hath not authority over the soul, and conscience of his seruant, he hath not power to impose any new thing on his soul and conscience, any thing not warranted by the word of God, Masters haue not authority over the souls and consciences of their seruants to impose any thing vpon them not warranted by the word of God. no, the master is not to command the body of his seruant so as may hinder the liberty of good conscience, as to command his seruant to attend him at a mass or some idolatrous service, if the master so command his seruant, he is not to obey him, as the Apostle saith, 1. Corinth. 7.23. we are bought with a price, be not the seruants of men, the Apostle there simply forbids not service to men,( for that were to contradict himself in other places) but service and obedience to men in things not commanded by God, not warranted in the word of God, a subiection of our wills in the case of religion to the will and pleasure of men, it is therefore a profane speech to say, I will bee of what religion my master will haue me, if he will haue me to bee a Protestant, I will bee one, if a Papist, so I will bee, reproof of such seruants as pin their religion on their masters sleeve. that is to subject thy soul to thy Master, whereas indeed, he is but master over thy body, thy master according to the flesh. A Popish objection. Indeed saith the Papist,( here he takes hold) secular masters and secular gouernours, be it Prince, or whosoever, they haue nothing to do in matter of religion to impose any new thing on their inferiors, they are but masters according to the flesh, but the Pope and his clergy, being spiritual Masters, Masters in spiritual things, they may impose what they think meet on their inferiors. I answer them in a word, it is a mere device of their own brain, to make a distinction of masters, according the flesh and spiritual masters, wee find no such distinction of masters in the word of God, the Apostle adds this note of difference( masters according to the flesh) to distinguish earthly masters, from our one onely Master in heaven, Christ Iesus, the onely Master of his Church, the house of God, and therefore this is but a Popish fancy, that some are secular masters, and some are spiritual masters, and that they may impose on their inferiors what they think meet, this cannot stand with the truth of the word of God. Come wee to the second general laid down in this verse,( namely) the manner of obedience due from seruants to their masters, in these words( not with eye service as men pleasers, but in singleness of heart fearing God) wee see here the Apostle sets down both what manner of obedience seruants ought to yield to their masters, and the contrary to it, commanding the one, and forbidding the other, and he begins with the contrary, which he calls eye-seruice, and tells seruants they are not to obey their masters with eye service, and least his speech should be mistaken and misconstrued in forbidding eye service, he further shows what manner of eye service, he forbids, namely, such as commonly come from men pleasers, from such as onely seek to please men. Not with eye service( saith the Apostle) as men pleasers, and then he comes to the right manner of obedience there seruants are to yield their masters, showing that it ought ro bee contrary to that eye service, even single or simplo hearted obedience, even such service as is done in singleness and simplicity of heart, and he doth further discover the root of that, whence such single hearted service springeth,( namely) from the fear of God. But in singleness of heart fearing God, and that is the general resolution of the second part of this verse, setting down the manner of obedience that servants owe to their Masters. Let us clear the words touching the true sense and meaning of them( with eye service) the original word is in the plural number, Interpretation. ( not with eye services) the meaning is not with duties of obedience performed to the eye, not doing the duties and things commanded by your masters, onely in the sight and presence of your masters onely when they are present and look on you, or may come to the knowledge of that you do, and if they turn their backs, or the things you do shall never come to their knowledge, or at least you so imagine, then you either sit idle, or slack your labour, or do worse, as men pleasers, that is, as those who onely care to satisfy men, and to give them contentment for the time, and haue no further respect( but in singleness and simplicity heart( for so is the word) the single or simplo heart in Scripture, is usually opposed to a double, hypocritical, and deceitful heart, and by it is meanr a sound, honest, and sincere heart, and the meaning of the Apostle is this. But doing service to your Masters, in the simplicity and truth of your hearts, without any manner of fraud or dissembling, even from the sincerity of your hearts, yielding to your masters, sound, true, and faithful service, ( fearing God)( that is) carrying in your hearts as the ground of such sincere and faithful service, a reue. rent awe and holy fear of the great and glorious majesty of God, even out of a holy love to him, in regard of his mercy, and of a reverent love of him, in respect of his judgements and fearing to offend him in any thing. Thus then conceive wee these words ( not with eye-seruice, as men pleasers, but in singleness of heart fearing God) as if the Apostle had more largely spoken thus. Not doing the duties and things commanded by your masters onely, when your masters are present, and look on you, or may come to the knowledge of that you do, at othertimes being idle or remiss, in your business, or doing amiss, as those who onely care to please men, and to give them contentment and look no further; but do you even from the sincerity of your hearts, yield to your Masters, sound, true and faithful obedience and service, ever carrying in your hearts a reverent awe and holy fear of God, even of a true love to him for his mercy, and of a reuerrent awe of him in respect of his judgements, fearing to offend him in any thing. Now first from these words, expressing the manner of that obedience and service that is due from seruants to their Masters, seruants are further taught. That they must not onely yield obedience to their masters& do thē service, but they must do it in such manner as it ought to bee done, and in special, their obedience and service must bee qualified as the Apostle hath here expressed, it must not bee eye-seruice, obedience to the eye of the masters, but single hearted service and sincere, coming from the fear of God, seruants must yield to their masters true and faithful obedience, they must do them service truly and faithfully as well in the absence of their masters as in their presence, as well when their masters cannot look on them, or happily take account of their service, being employed in other affairs far distant from them, as when their masters stand over them and behold every thing they do. sincerity and faithfulness is required of seruants in doing service to their masters, in all places, and at all times of employment, in any business of their master. Sincerity and faithfulness is required of seruants in doing service to the●r masters in all places, and at al times and in every business of their masters. And further to prove this, besides the evidence of this text, red Tit. 2.10. The Apostle there requires it in plain terms, that seruants show all good faithfulness to their masters, that they show their sincerity of heart in al things, for that( as I take it) is the meaning of the Apostle, when he saith ( all good faithfulness) as if he had said, seruants show forth sound and sincere faithfulness in all your obedience, and in all your services done to your masters, not to spend time in proving the general, but rather to make it manifest in the special branches of it: wee must know there be two things wherein that true and faithful● service that seruants are to yield to their masters, especially consisteth( namely) in diligence, and in a care of their masters good. Seruants are to yield faithful obedience to their masters, The things wherein the faithful service of seruants consisteth. First, in a diligent performance of that business they are set about by their masters, as well in their absence as in their presence, not idling and loitering, and trifling out the time when their masters eye is from them; but at all times, doing that business whereabout they are employed, with the uttermost strength of their mind and body, or both, according to the quality of the business. And secondly, in a care of their masters good, and profit, and his lawful advantage, not pilfering any of the benefit of their labours to their own use, without the consent of their masters, nor riotously and wastefully misspending their masters meate, drink, or any of his goods, but being as careful and as thrifty for their masters and their families as they would be for themselves and their families, and that also as well in the absence as in the presence of their Masters. will we see some examples of true and faithful service in both these kindes. look vpon joseph, Genes. 39. he no doubt was diligent in the works of his masters service, as we may gather by the Lords blessing on his labours, he was also careful of his masters goods, insomuch as the text saith verse 6. That his master left all that he had in Iosephs hand, and took account of nothing that was with him, and verse 8. That his master knew not what he had in the house with him, but committed al that he had to his hand. But most excellent and memorable in this kind, is the example of jacob, Gene. 31. vers. 38. to end of verse 40. This 20. yeeres, saith jacob, haue I been with thee, thine ewes& thy goats haue not cast their young, and the rams of the flock haue I not eaten. Verse 39. whatsoever was torn of beasts I brought it not to thee, but made it good myself, of mine hand didst thou require it, were it stolen by day, or stolen by night. There was his faithful care for the the goods of his Master, he was so far from pilfering any thing from his master, as he made good that which was lost, and for his pains and diligence, he saith, That he was in the day consumed with heat, and with frost in the night, and his sleep departed from him. here is indeed an example of single hearted, and faithful service yielded by a seruant to his master; let all seruants look on this example, and consider it, and if they duly consider it, and thereby examine their own practise, no doubt it will convince most seruants of unfaithfulness towards their masters. If most of our seruants compare their manner of service done to their masters, with this right line of true service, The unfaithfulness of seruants in doing service to their masters discovered. it will discover the wickedness of their hearts,& they must needs aclowledge they olive far from the right maner of service they ought to yield to their masters; do not many seruants in their masters presence seem to be very diligent and painful, yea, careful too for the good of their masters, and that their work may be for his best advantage, and every way seem to yield to him true and faithful service, but if once he turn his back to them, then they loiter& trislle out the time and care not which end goes forward; yea if they can hid their negligence and fraud, though it be by a lye, as Gehazi did, 2. King. 5.25. They care not, its the complaint of many masters, and no doubt a just complaint, that their seruants wili do little, or nothing, longer then they look vpon them; yea that some of their seruants, if they look not narrowly to them, will bee filtching, and steal from them, and convert their goods to their own use, or wastefully misspend them; It not this the manner of service that many seruants yield to their masters? Surely, if they deal truly with themselves, they must needs confess it to bee so: Well, know it thou seruant, whosoever thou art, that this manner of service is but eye-seruice, this is not single, but double hearted and hypocritical service; thou plaiest the hypocrite with thy master, and will the Lord suffer thee to go unpunished? No, no, assure thyself the Lord doth hate and abhor hypocrisy in every thing. Thou mayst happily please thyself, and give ease to thyself in thy negligence and idleness, or in thy pilfering and drawing things from thy master to thyself, but withall thou bringest woe to thy conscience, and the curse of God on thine own soul; yea, so long as thou art a seruant only to the eye of thy master, and art unfaithful in his service, thou eatest not thine own bread, thou livest theeuishly, though thou steal none of thy masters goods, and being idle, and in his absence neglecting his business, thou stealest away thy labour from him, which is as due to thy master as any of his goods; and therefore let every seruant be admonished in the fear of God, to take heed of yielding onely eye service to his master, and if thou wouldest not be guilty of hypocrisy and theft; two foul sins bringing fearful judgements, be thou stirred up, even in singleness of heart, to do service to thy master, truly and faithfully; be as diligent and painful in thy masters businesses, and as careful of his lawful profit, and best advantage in his absence, as in his presence, and as well when he is many miles from thee, as when he is present and looks on thee, and take heed of the sin of wicked Ziba, 2. Sam. 16.3. He was very unfaithful to his master: consider his example, and learn to avoid his sin. observe we in the next place that the Apostle makes an opposition between eye-seruice pleasing to men, and singleness of heart. Whence it is clear. That a seruant may do service contenting the eye of his master, Note. and pleasing to him, and yet with a double and deceitful heart; and though the Master bee a continual beholder of the conversation of his seruant, and his eye always on his service, yet he is not every way a competent judge of his good or ill service, for his seruant may do service to his eye, and pleasing to him, and yet carry in his breast a dissembling heart. Yea the point is general. A man may do good duties, so as men cannot except against them, and yet with a double& hypocritical heart. A man may do good duties contenting the eye of man, and pleasing to man, and yet with a double and hypocritical heart. Our saviour shows it plainly, Matth. 6. That men may fast, and pray, &c. and in so doing, please men, and get their applause and commendation, and yet bee hypocrites and do those things not in truth and sincerity of heart, but in mere hypocrisy and with double hearts; and the reason of it is clear( namely) this Nature can put on the counterfeit and semblance of grace and make that seem to men a gracious work which is done without any dram of sanctifying grace in the heart. This must teach us not to content ourselves with the good liking and approbation of men, touching any good duty done by us, we are not to think wee do good duties as we ought, because the things done are glorious in the eyes of men, and men like and approve of them; Wee must not not rest in the good liking of men touching good duties done by us, but labour to approve our hearts to the Lord in the doing of them no, no, we must gauge our own hearts in the doing of good duties, and look that they bee done of us in singleness and sincerity of heart, we may seem to do many goodly things before men, which men may applaud and highly approve, and we may be thought petty Angels, and as it were dropped out of heaven, and yet be empoisoned at our hearts with vain glory, and hypocrisy, and the like; and therefore think not, thou dost good duties as they ought to bee done, unless thine own conscience( being instructed by the word of God) bear thee witness, thou dost them in singleness and sincerity of thine heart, ever look to that in the doing of good duties; and assure thyself, if thine own conscience witness against thee in the doing of any good duty, that thou dost it in hpocrisie, or with desire of vain glory, though all the world commend thee for it, yet the Lord hath no delight in thee, and if thine own heart condemn thee, as John saith, 1. Epist. 3.20. God is greater then thine heart, and much more will he condemn thee; and therefore it concerns thee to look to thine own heart, and to the sincerity and uprightness of it in the doing of every good duty. mark we further, the Apostle saith not onely, with eye-seruice, but adds to it ( as men-pleasers.) Hence a question may be moved( namely) this, Whether it be utterly unlawful to please men? Answer: No, the Apostle saith, 1. Cor. 10.33. that he pleased all men in all things, not seeking his own profit, but the profit of many that they might bee saved. And Rom. 15.2. it is his precept, Let every man please his neighbour in that which is good to edification, and therefore it is not simply unlawful to please men. But that we may understand how it is lawful to please men and how it is not: How it is lawful to please men, and how it is not. know we it is not lawful to please men in sin, and in evil things; and again, its not lawful to please men in good things, resting onely in the pleasing of them, and contenting ourselves onely in their good liking, but its lawful to please men in good things, and for their good; so did the Apostle in the places before cited, and in his precept, he saith, Let every man please his neighbour in that is good to edification; and again, it is lawful to please men in good things, so as wee rest not in the pleasing of them, but aim also and that chiefly, at the pleasing of God. The last thing offered unto us in this verse, is from the last words of it, ( fearing God) where the Apostle making the fear of God the roote of single hearted service understand we thus much. That all good and faithful service done by seruants to their masters, comes from the true fear of God, The good& faithful service that seruants do to their masters comes from the fear of God. that is the roote and fountain of it; it was the fear of God that made jacob and joseph so faithful in doing service to their masters. And indeed, where the fear of God is truly grafted in the heart, it will cause men to make conscience of every sin, and where that is wanting, as Abraham concluded, Gen. 20.11. there no conscience is made of the greatest sin. If thou wouldest be a faithful seruant, get Gods fear into thine heart. Wouldest thou then bee an obedient seruant, yielding service to thy master in singleness of thine heart, then endeavour thou to haue thine heart seasoned with Gods grace and fear. And again for masters, dost thou desire a faithful seruant, then seek out such a one as fears God, If thou wouldest haue a faithful seruant, get one truly fearing God. david professed he would seek such an one, Psalm. 101.6. Mine eyes shall be unto the faithful of the Land that they dwell with me, he that walketh in a perfect way he shall serve me; and if thou wouldest haue seruants that are under thee true and faithful, then endeavour thou and use all good means to work the fear of God in their hearts, they are justly plagued with bad seruants, that care not whether their seruants be religious, or no, no more then for their ox or Horse; so that like one of them they bee able and willing to do their work; its the complaint of men sometimes, such a one is a very good seruant for pains taking, he will work hard, but he is nimble fingered, he will be pilfering now and then. Now, Note. here is the cause of it, he wants the fear of God, he is unfaithful to God, how then can he be faithful to men. Labour therefore to plant the fear of God in thy seruant, and then doubtless he will do thee true and faithful service; yea, then the blessing of God will bee vpon his service, and happily on all thou hast for his sake, as it is said, Genes. 39.45. The Lord blessed the egyptians house for Iosephs sake; godliness is gainful even in seruants, and therefore bring thy seruant to the hearing of the word preached, examine him afterwards, instruct him, and give him good example, and by all other good means, draw him to fear God, and thorough Gods blessing, that being once wrought in his heart, thou shalt haue him a good and faithful seruant. VER. 23. And whatsoever ye do, do it heartily, as to the Lord, and not unto man. The duty of Seruants towards their Masters being very hard, and withall no less needful for seruants to perform, the Apostle dwells somewhat longer on it, then on the duty of any other particular condition of life. here therefore in this 23. verse, he still goes on in his exhortation to the duty of seruants, and doth further lay before them this general, reaching to all their actions and businesses done in the service of their masters, that whatsoever they do therein, they should do it hearty, and then he shows them the means, how they may come to do so,( namely) by doing it as to the Lord, and not unto men, as if he had said: I exhort you to do what action or business soever you do in the service of your masters hearty; and would you know how you may so do? here is the way, whatsoever ye perform in the service of your masters do it as a deed and service to the Lord, and not unto men. Interpretation. ( whatsoever ye do)( that is) what thing, action, work, or business soever ye do in the service of your masters, for the Apostle here speaks of the works of seruants, as they are seruants, and those are the works of their Masters, and that his meaning is so, the word following makes it clear {αβγδ} work it, so the word properly signifies ( hearty) the original word signifies, from the very soul, the meaning is, do it from the heart with good will, so doth the Apostle expound himself, Ephes. 6.7. doing the will of God from the heart( saith he) verse 6. and then verse 7. With good will serving the Lord and not men, so the one doth expound the other, ( as to the Lord and not unto men) For the understanding of these words, we must know, that every Master, as he is a Master, hath his authority from God. Rom. 13.1. And he bears the image of God in his authority, and power over his seruants; and it is the will of God, that the Master should be over his seruant, and command him; and that the seruant, should bee under his Master, and bee commanded by him, and obey him. And so the commandment of the Master( not contrary to the word of God) carries the stamp of Gods commandment, and the seruant in obeying that, obeys the will of the Lord. These things rightly understood, will help us to the understanding of these words, ( as to the Lord, and not unto men) and show that they are thus to bee conceived; as therein principally serving the Lord, and not men: or thus, as therein doing service, not simply and barely to men alone, but in them to the Lord, and therein obeying his will. The Master as he is a Master, bearing the image of God, and standing in the lords stead: his commandment being not contrary to the word of GOD, bearing the stamp of Gods commandment. Come wee to the matter of instruction, hence offered: and first, here wee see, that servants are further taught. That they must do all their works, in the service of their masters, from the heart willingly: Seruants must do the works of their Masters, from their hearts willingly. whatsoever they do in the service of their Masters, bee it great or small, bee it pleasing, or displeasinge to themselves, they must do it from their very heart and soul. howsoever the servants soul be free, and the Master hath not power over it: Yet the beginning of all good service, from servants to their Masters, is in the heart, and soul: and from thence it must come, and this is not onely clear from this text, but also from that Ephes. 6.6. Where the Apostle saith to servants: bee obedient to your Masters, not as men-pleasers, but as the servants of Christ, doing the will of GOD from the heart. And the reason and ground of this, is that general truth that it is no true service or obedience either to God or men, that is not willingly performed, there is a need full work of the heart and soul in every service and duty done, whether to God or men, and if the duty done, bee either forced or done with a grudging heart, it is no sound part of obedience, and therefore let all seruants examine and take account of their own hearts, in doing the work, of their masters service, Seruants are to examine their hearts in doing the works of their masters. and look thou do every work thou art set about by thy master willingly, and from thy very heart and soul, and lay aside all grudging and repining, too common a thing with many seruants, especially if the work be any whit laborious and wearisome, then many seruants go about it with an ill will, and with a secret repining in their hearts, and as wee use to say, as if they had neither life nor soul, take thou heed of this, and know that howsoever thy work so done may bring profit and benefit to thy master, and thou maiest think that sufficient, as some stick not to say, haue I not done your work, and what would you haue more? yet indeed that is not enough, if so be thou desire comfort in thy doing of service to thy master, howsoever I say, thy dead done may bring profit to thy master, yet being done unwillingly, it will never being comfort to thine own soul, thy work done unwillingly, is no more pleasing to God then the deed of thy masters horse or ox; And the application of this may be general, if wee do any good work or duty, be it in the immediate worship of God unwillingly, Good duties done unwillingly yield no comfort to the doer. or after the manner of loaden heavy hearted and drowsy professors, surely, there is no comfort to bee found in the doing of it, for indeed it is not the doing, but the ready and cheerful doing of Gods will, that pleaseth him which wee daily pray for; he looks rather to the heart, and to the motion and affection of the heart in doing any thing then to the thing itself, yet so as the thing done bee agreeable to his will, and a good duty commanded in his word, if any superstitious thing bee done it is not pleasing to him, though it be done from the very heart and soul, and with the greatest good intention, and with the greatest devotion that may bee, the Lord then regards not the heart, and motion of it, but in doing of any good duty, he rather looks to the heart, and to the affection of the doer then to the thing done, and onely that good duty is pleasing to him, which is done hearty, even from the very heart and soul, 1. Corinth. 9.17. and therefore take heed thou be not possessed with a spirit of slumber in doing of any good thing, that is the character and badge of a carnal and drowsy professor, but labour thou to haue thy heart quickened by grace, that whatsoever good thing thou dost either in the immediate worship of God, or to thy brethren, thou must do it with alacrity and cheerfulness and from the very heart roote, as the Apostle speaks philippians the first and the eighth, for that is only pleasing to God. The next thing that comes to be considered is this, the Apostle having said to seruants, whatsoever ye do in the service of your masters, do it heartily, he adds further( as the means whereby they may come to do so, this consideration, that in doing service to their masters, they do it not barelie to men alone, but in them to the Lord, their masters( as they are masters) bearing the image of God, standing in his stead. Hence seruants are taught. That they must discern the image of God in their masters, that they may do willing& hearty Seruants must discern Gods image in their masters that they may serve them willingly and hearty. service unto them, they must consider that their masters are in Gods room to them, and stand in Christ his stead, as his vicegerents in the family, and they commanding any lawful thing, it is Christ that commands it. Hence it is that the Apostle doth exhort seruants Eph. 6.5.6. to be obedient to their masters as unto Christ, and as the seruants of Christ, but here happily some may say, are wicked and ungodly men, vnbeleeuers and such as are not members of Christ, being masters in Christ his stead to their seruants? can they that are not members of Christ be in the stead of Christ. Yea, even they as well as other masters, who are Godly, religious, and the members of Christ, for we must know that masters stand in the stead of Christ, and bearing the image of God, not as they are good or bad, or thus or thus qualified, burr as they are masters, and haue power& authority over their seruants, for so they are designed of the Lord to that office, and haue their power from him, and it is his will and ordinance, that they should be above their seruants in place and authority, and that their seruants, should be under and in subection to them, therfore every master howsoever qualified, yet as he is a master, he bears the image of God, and stands in Christ his stead to his seruant 1. Tim. 6.1. saith the Apostle, let as many seruants as are under the yoke, count their masters worthy of all honor, that the name of God and his doctrine be not evil spoken of, the Apostle there speaks to seruants that had infidel and vnbeleeuing masters, as may appear by that he adds ver. 2 And they which haue believing masters &c. there implying that before he spoken to such as had vnbeleeuing masters,& yet he would haue them that had such masters, not to cast off all regard of them, because they were Infidels, but to discern in them the image of God, and as they were masters, that they stood in Christ his stead,& so to yield thē reverence& obedience,& thus ought all seruants to do, they must discern the image of God in their masters, and that their masters are in Christ his stead to them, as the ground of all due reverence, and of all hearty obedience to their masters, and therfore thou that art a seruant look not thou so much on the outward habit or condition of thy master, nor yet on his qualitie● good or bad,( though I confess good things in the master, as holy knowledge& the fear of God appearing in 〈…〉 are to be loved and reverenced) but yet as thou art his seruant look not so much at them as at the image of God in his authority and power over thee, discern thou that and let thine eye bee ever vpon that, and that no doubt will be a means to make thee do whatsoever thou dost in thy Masters service hearty and willingly, and from thy very heart and soul, as to the Lord himself, and not to thy master alone; many seruants carry themselves rudely and vnreuerently towards their Masters, as if they were their companions rather then their inferiors, not showing any token of subiection, not standing bare to their masters, not bowing unto them, nor rising up before them, yea even in the public assembly many of them stand cheek by cheek with their Masters, with their hats on their heads, which is vnreuerent behaviour in an high degree. Now here is the cause of it, they discern not the image of God in their Masters, reproof of such seruants as discern not Gods image in their masters, and thereupon fail in their duties towards thē. they look only at the outward appearance of them, which happily is poor and mean, indeed if rich Masters, or Masters of great place in the world did bear the image of God and poor Masters the image of an angel or some meaner creature, it were some thing, but thou mayst know that thy Master be he never so poor or mean, as he is a Master bears the image of God as well as the richest master in the world. again, many seruants happily do that which they are commanded by their Masters, but if the thing commanded a little cross their humour and displease them, Note. they do it vntowardlie, and with very ill will, and what is the cause of this? whence comes this? surely from hence; they discern not the image of God in their Master, they consider not their Masters commanding them any lawful thing, it is the Lord Iesus in them that commandeth it, wouldest thou go untowardly, and with ill will about thy business if the Lord Iesus that hath redeemed thy soul from hell( if thou belong to him) and shall one day come with glory to judge the world, were in thy masters place and stead, and did command thee to do? Oh no, thou wilt say, I would bee most ready and willing to do any thing, were it never so hard that he should command me, why then consider that thy master stands in the room of Christ Iesus, and thy master commanding any lawful thing, it is he that commands it in thy master, and if this be duly thought on, and settled in thy mind, no doubt it will make thee do whatsoever thou dost in the service of thy master, willingly and hearty; yea, that every one of us may yield willing subiection and hearty obedience to our superiors, wee must discern the image of God in them, and consider that they haue their authority and power over us from the Lord, That every one may yield willing subiection and hearty obedience to his superiors, he must discern Gods image in their authority& power. and as they are our gouernours, do stand in the Lords stead to vs. Thus did david discern in wicked Saul, when he called him the Lords annoynted, 1. Sam. 26.9. and this indeed is the ground of all willing and hearty subiection of any inferior to his superior, then wee shall willingly and hearty do whatsoever lawful thing is enjoined by our superiors, when wee haue an eye to the image of God in them, and look on them as standing in Gods stead, and that the obedience and subiection wee yield to them, is yielded not to men alone, but in them to the Lord: yea, to reach out this a little further there is never a one of us, but wee are bound to do service one to another, in duties of love and mercy, as occasion is offered. Note. Now then consider we, that in doing duties of love and mercy to our brethren, wee do them not to men alone, but in them to the Lord Iesus, so himself saith plainly, Matth. 25.40. and that will make us do them, hearty and willingly. What is the pull-backe? what commonly makes men unwilling to do good duties of love and mercy to their brethren? surely they look onely at the outward habit or quality of the person,& their own flesh teaching them to say within themselves, what? shall I be serviceable to such a base fellow, to one so sordid, so mean, and so ill deserving of me? these are the thoughts and reasonings suggested by the flesh, and that thou maiest bee able to quell and overcome them, learn thou to look thorough them, and to espy under the base and mean condition of thy brother a more excellent person, and that in doing a duty of love and mercy to thy brother, thou dost it not to him alone, but in him to the Lord Iesus: If men did duly consider this, that it is the Lord Iesus to whom they do dueties of love and mercy in their brethren, would it not put spirits into them, and make them do them willingly and cheerefullie? no doubt it would, and ever will, in all that haue any true feeling of the comforts in Christ. And therefore ever consider thou to whom the duty of love and mercy, is principally done, even to the Lord Iesus in thy brother, and that will make thee do it hearty and from thy very soul, as to the Lord, and not to man alone. Note wee one thing further the Apostle saith to seruants: whatsoever ye do in the service of your masters, do that as to the Lord. Hence it is clear that the meanest thing a seruant doth in the service of his Master is a service done unto the Lord The meanest thing a seruant doth in the service of his master is a service done unto the Lord. a seruant in doing the meanest service to his Master serves tht Lord as the Apostle saith plainly in the next verse, for ye serve the Lord Christ: here is a matter of great comfort for seruants employed in mean offices under their masters, Comfort for seruants that are employed in mean offices under their masters. art thou employed in thy masters kitchen, as a kitchen boy or maid? dost thou sweep the house, wipe shoes, or perform any mean office, in the service of thy master? remember thou to thy comfort, that in so doing thou servest the Lord, and know that the Lord hath put thee in that office, and submit thyself to his will, and serve thy master in it cheerefullie, and with good conscience, and then though thy employment and service bee base in the eye of the world, yet it is not base in the sight of God, he esteems it as good service done to himself, he regards it, and will one day in mercy reward it, and think on this to thy comfort. VER. 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. In this verse the Apostle comes to strengthen his exhortation touching the duty of seruants before delivered, and to press seruants to the practise of it by force of argument, and to that purpose he here useth an argument taken from the rich reward, as it were the wages and hire thereof, which is no less then the inheritance of eternal life, which true believing seruants shall receive at the hands of the Lord, as if he had said, be encouraged yield obedience to your masters, and to serve them in singleness of heart, and whatsoever ye do in their service, do it heartily for of the Lord ye shall receive the reward of the inheritance, and this argument the Apostle doth further amplify, first, by their own certain knowledge and assurance of it, that they shall receive such a reward, knowing( saith he) that ye shall receive it. And secondlie, by a reason why they are to look for so great reward at the hands of God; because that in serving their masters, they serve their Lord and saviour Iesus Christ, and he takes their service as done to himself, and therefore he( doubtless) will pay them their reward, and give them that reward that he hath promised to all his faithful seruants, and so wee see the general things that are contained in this verse. Interpretation. ( Knowing) that is, not by guess or conjecture, but certainly, Knowing, you doing your duty being assured of it, your knowledge being grounded on the promise of God, who is faithful and just to perform it ( the reward of the inheritance)( that is) eternal life and salvation in Gods kingdom of glory. Now that is called both a reward and an inheritance. First, a reward, both by way of similitude, because it is given as wages is wont to be given to workmen, and labourers at the end of their labours, when their work is finished, then commonly they receive their hire and wages; so when Gods children haue finished their course, and passed thorough the labours and miseries of this life, they receive eternal life. Whence it is that the Apostle Peter, 1 Epist. 1.9. saith; They receive the end of their faith, even the salvation of their souls. And in this similitude, and resemblance is eternal life called a reward, and also, because being promised by God to his children, it is duly and justly rendered to them vpon his promise. And secondly, eternal life is called an inheritance, because it belongs, and is, and shall bee given to Gods children even to such as are his adopted children in Christ, who having received the adoption of sons, are the heires of God thorough Christ, as we haue it, Gal. 4.7. and as the Apostle saith, Rom. 8.17. Being children are also heires, even the heires of God, and heires annexed with Christ, yea joint heires with Christ the natural Son of God, of whose body they are members, and so are heires of salvation, as it is Heb. 1.14. and life eternal is their proper inheritance, and therefore so called in this, and in many other places of Scripture, ( For you serve the Lord Christ) that is, in serving of your masters, you serve not them alone, but in them the Lord Christ, your masters standing in his steede, and the Lord Iesus Christ taks your service as done to himself, thus then we are to conceive the meaning of the Apostle in the words of this verse, as if he had said. You Seruant do as faithful and hearty service to your Masters, as you would do to the Lord, certainly knowing and being assured of it, that you( doing your duty) when you haue gone thorough the labours of this life, of the Lord ye shall receive eternal life, and salvation in his kingdom of glory, as the promised reward due to all his faithful seruants which is an inheritance that he will bestow on you as on his adopted children in Christ, for in serving of your masters, you serve the Lord Iesus Christ, and he takes your service as done to himself. First, we are here to mark, that the Apostle doth encourage seruants to be obedient to their masters, and to serve them in singleness of heart, doing every thing in the service of them, as to the Lord, by an argument from the rich reward of their service, that of the Lord they shall receive no less then the reward of eternal life. Hence then we may conclude. That Seruants in doing service to their Masters may haue an eye to the reward of eternal life; Seruants may haue an eye to the reward of eternal life in doing service to their masters. the Apostle setting this place before them, as an encouragement, that they shall receive the reward of eternal inheritance; they( doubtless) may look up to it, and haue respect to it in doing good service to their masters. And this is grounded vpon that general, that in doing good duties, men of any calling or condition may lawfully haue respect to the recompense of eternal reward, as it is expressly said that Moses had, Heb. 11.26. And hence it is that eternal life is proposed and set before us in the Scriptures, as a price, and as a garland, or crown, 1 Cor. 9.24.25. And being so resembled, men may haue an eye to it in the performance of good duties. Yet so as they do not good duties onely, or principally in respect of that reward, we are chiefly to respect Gods glory and the discharge of our duty in doing of good duties, and then secondarily, we may mind and respect the recompense of eternal life. And therefore thus may seruants do, in doing service to their Masters, in doing of it, they are principally to mind Gods glory, and the discharge of a good conscience in doing their duty, and yet therein also may they haue an eye to the promised reward of eternal life, and salvation. And this being so, seruants are( indeed) in doing service to their Masters, Seruants are to haue an eye to the great reward of eternal life for their encouragement in doing service to their Masters. to haue an eye to that great reward of eternal life, laid up and provided for all those that keep faith and a good conscience in doing the duties that concern them, they are to look up to that, and ever to fix the eyes of their mindes on it, and that( no doubt) will further and encourage them to do true and faithful service to their masters; and whatsoever they do in their service, to do it heartily as to the Lord; seruants are oftentimes discouraged from doing such service as is required at their hands, from the smallness and slenderness of their wages and reward: and though happily, they receive as much as was covenanted and agreed vpon, betwixt them and their masters, yet because it is but little or they think it to little, therefore they take liberty to themselves to neglect their duty, and to do but little, and stick not to say( as the common saying is) if you will mend my wages, I will mend my place, or to say, what if the service I do be not altogether such as it ought to be, yet it is answerable to the wages I receive, such seruants as thus speak, and do, they show plainly they look onely to the hand of man, and no higher, and in so doing they deal most foolishly; for they looking onely to the reward they receive from men, and doing service( as they think) answerable thereunto, what do they but even deprive themselves of that rich reward, good and faithful seruants, shall receive at the hands of the Lord, in comparison whereof, all that seruants do, or can receive from man, be it a thousand pound a day, is not to bee esteemed worth a rush, and therefore look not thou to the slenderness of the wages thou receivest of thy master, but let thine eye be ever on the greatness of that reward that is yet behind, no less then a kingdom, Math. 25.34. and no less then the riches of thy heavenly Master, verse 21. A reward infinitely surpassing any service thou art able to perform and that( no douht) will make thee lay aside all reasonings of the flesh, as that thy wages are but slender, or thy master is a man, either not deserving a good seruant, or without conscience to reward him, and the like, and it will make thee true and faithful in the service of thy master and to do whatsoever thou dost in his service hearty and cheerfully, because thou lookest further then the hand of thy Master, and seest a rich and incomparable reward reserved for thee in a better hand, even in the hand of him who is able, and will also in his good time bestow it on thee, ever look thou up to that rich reward that is laid up in heaven for all good and faithful seruants: and consider thou that the Lord of his mercy will crown thy poor service done to thy master with no less then a kingdom, and with the joys of his own everlasting kingdom; and without question, the consideration of that, will cause thee to pass thorough all difficulties suggested by thine own flesh, and will encourage thee to serve thy master in singleness of heart doing whatsoever thou dost in his service hearty and cheerfully. In the next place wee are to mark the Apostles first amplification of his argument in the words of this verse? ( Knowing) he saith not barely, for of the Lord, he shall receive the reward of the inheritance, but knowing it, you believing seruants doing your duty as you ought in your place and calling, being thereby assured of it, that of the Lord ye shall receive the reward of the inheritance. Hence we may raise this conclusion. That doing of the duty that ought to be done in any place or calling faithfully, and with good conscience, it gives assurance to believers that they shall be partakers of eternal life. faithful and conscionable doing of duties that ought to bee done doth assure believers of eternal life. The Apostle here saith to believing seruants, be obedient to your masters, do you your duty as you ought, certainly knowing that so doing, ye shall receive the reward of the inheritance of the Lord. Hereupon we may gather. That by faithful and conscionable doing of that duty that ought to be done in any particular place or calling, true believers may certainly know, and be assured that of the Lord they shall receive the reward of eternal life, and this doth the Apostle further show in his own example most plainly, 2 Tim. 4. where he saith to Timothy vers. 5. Do the work of an evangelist, make thy ministry fully known, then he adds vers. 6. for I am now ready to bee offered, and the time of my departing is at hand; as if he had said, do thou Timothy that which becomes thee in thy place and calling, faithfully and with conscience, for I haue so done in my place and calling; I haue finished my course, I haue kept the faith, and done my duty faithfully and constionably, and stood against all opposition to the contrary, and now I am ready to be offered and to depart this life: and then mark what he is bold hereupon to infer and to affirm, verse 8. Henceforth( saith he) is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, as if he had said, I haue finished my course and done my duty in my place and calling, and hereby I know, and am assured, that hence forth is laid up for me a crown of righteousness. A plain proof of this. That by faithful and conscionable doing of the duty that ought to be done in any particular place and calling, true believers may be assured that the reward of eternal life belongs unto them, and that they in time shall receive it. And the reason and ground of this is. Because true believers are not onely assured by the infallible testimony of the Spirit of God after an unspeakable manner bearing witness with their spirits that they are the children of God, Rom. 8.16. and so as children, haue right to the eternal inheritance in heaven, but they are also assured of it by the fruits of the Spirit, 1. John 3.14. Wee know we are translated from death unto life, because we love the brethren. love of the brethren, a fruit of the Spirit, gives assurance of translation from death to life, that men are set out of the state of nature which is deadly, and are now in the state of grace. Now love to our brethren shows itself and is manifested in doing good to them, as in the general calling, as we are Christians so in our particular place and calling, in family, Church or Common-wealth, when wee in that particular place and calling, do the best good wee can to our brethren, we manifest our true love to them, which is a fruit of the spirit; and therefore, hereupon it must needs follow that by faithful and conscionable doing of the duty that concerns true believers in their particular place and calling, by doing it in singleness of heart, in obedience to the Commandement of God, with a sincere respect to Gods glory, and the good of their brethren, they may come to certain knowledge, and assurance, that of the Lord they shall receive the reward of eternal life, and this being a clear point. Confutation of that Popish doctrine that men in this life can onely haue a good hope and no certain assurance of their salvation. First, it meets with that desperate and devilish doctrine of the Papists, who teach their followers ever to stand in doubt of their salvation, and tell them they can never come to any certain knowledge and assurance, but at the best, may only haue a good hope of it, whereas indeed a good and sound hope such as the Apostle speaks of Rom. 5.5. that makes not ashamed ever comes from faith, and faith is a certain persuasion resting on the free grace and promise of God, and so they confounded themselves in their own speech: but being pressed with this and the like places( knowing that of the Lord ye shall receive the reward of inheritance, and we know we are translated from death unto life because wee love the brethren. What is their answer forsooth( knowing) here and in such like places say they signifies a knowledge by sign& by conjecture and not a certain knowledge, A Popish cavil confuted. which is a mere shift, for the word is the same with that 1. John 5.20. Where John saith, wee know that the son of God is come. Now( I hope) they will not say that our knowledge of Christ his incarnation, and coming in the flesh, is a knowledge by guess and by conjecture, but a certain knowledge, they will say they know and beleeue it certainly. Now the original word there, is the same with this here, and therefore as well in this, as in that place, it signifies a certain knowledge. Oh but saith the Papist we cannot haue certain knowledge that the reward of eternal life belongs to us by doing the good dueties the Lord requires of us because wee may perhaps not haue done them so well as we ought, we are frail creatures and wee may haue failed in the manner of doing them, and therefore thereupon wee can haue no certain knowledge. indeed if our knowledge and assurance of the reward of eternal life were built on the perfection of good duties done by us, we could never haue any certain knowledge of it, but true believers doing good duties in singleness and sincerity of heart, in obedience to the Commandement of God, therein seeking Gods glory, and the good of their brethren, are thereby assured that the promised reward belongs to them, their assurance not resting on the dignity or perfection of their works, but on Gods free and gracious promise, who hath freely promised in Christ to reward the poor endeavours, and service of his children, with the reward of eternal life; and therefore this still remaines a truth, that true believers by faithful and conscionable doing the duties that concern them in their particular place and calling, may come to certain knowledge, that the reward of eternal life belongs to them. And let this be laid up in the hearts of all true believers as a ground of excellent comfort, A ground of comfort and encouragement to true believers to do good duties. its not a doctrine of presumption as the Papists taxed it, but of great comfort and encouragement, even to hearten us to the doing of every good duty, indeed if it were uncertain, happily we might obtain the crown, and happily miss of it, we should haue no heart to seek after it; but now since it is so that wee believing in Christ, and doing good duties faithfully, and with conscience, may thereby come to a certain knowledge, that we shall obtain it: it is a notable comfort and encouragement to us, and let all seruants therefore( to them is the encouragement here particularly intended) let them( I say, and all others of what calling or condition soever they be, consider how they wrong themselves in the neglect or careless doing of good duties that concern them, they thereby deprive themselves of sweet comfort. Art thou a true believer? and dost thou persuade thyself that thou dost truly beleeue in Christ, do then the duties that concern thee in thy place and calling faithfully, and with a good conscience, and thou shalt thereby make known unto thyself and others, that thy faith is no fancy, and seal up to thy soul a sweet comfort that the promised reward of eternal life belongs to thee, thou shalt not serve God in vain, as the wicked think and speak, Malac the 3. and 14. true believers serve not the lord for nought, no, no, of the Lord they shall receive a rich reward, as the wicked heaping sin upon sin, treasure up wrath upon wrath, Romans the second and the fifth, so true believers doing one good duty after another, lay up treasures for themselves in heaven, Matthew the sixth and the twentieth, even one degree of glory upon another: and therefore let us bee stirred up with faithfulness, and good conscience, to do the duties that concern us in our particular places& callings as the Apostle exhorts, 1. Cor. 15.58. bee abundant always in doing holy and good duties, forasmuch as wee know certainly that our labour is not in vain in the Lord. The next thing that comes to bee considered in this verse is this, the Apostle calls eternal life the reward of inheritance, he saith, that true believing seruants, shall of the lord, receive the reward of the inheritance, and therein he teacheth two things, I will speak of them in order. The first is this. That howsoever true believing seruants bee mens bond-men, yet are they the Lords free-men, and howsoever they do service to men, yet they are notwithstanding the children of God, and the Lord doth account them not as seruants, but as children, Though true believing seruants be mens bond-men, yet they are the Lords free men, and the Lord accounts them as children. for inheritance( as we know) belongs, and is given to children, and not to seruants,& that this is a truth, besides this text we haue evidence for it in many other places, 1. Cor. 7.22. the Apostle applying his speech to the comfort of seruants and bond-men, tells them that though they continue seruants yet being in Christ, their case is good, for he that is called in the Lord, being a seruant, is the Lords free-man. 1. Cor. 12.13. the Apostle saith, by one Spirit all believers are baptized into one body, they are members of the same mystical body of Christ, whether bond or free,& so the adopted sons and daughters of God, the reason of this is plain( namely) this. True believing seruants( as they are believers) differ not from other believers, but are all one with them in Christ, as the Apostle saith, Galathians the third and the twenty eight, there is neither bond nor free, but all are one in him, in him they are equal with others in respect of justification in the sight of God, in respect of adoption to bee the children of God, and in that respect their particular outward difference, as that they are seruants, is not regarded, as either any help or hindrance unto them, as they are believers, as they are in Christ, they are Abrahams seed, and heires by promise, Galathians the third and the twenty nine, they are the children of God, and heires of all the blessings of God in this life, and in the life to come. And therefore true believing seruants( though they be seruants to men) yet for all that they are the children of God, and the Lord doth so esteem them, as his adopted sons and daughters in Christ. Let all true believing seruants lay up this truth in their hearts, as a ground of sweet comfort unto them, they may happily at sometime through their own weakness, Comfort for true believing seruants against the consideration of their hard and base condition. bee somewhat discouraged, and their minds may bee something cast down in them, when they look on their outward estate( and as flesh and blood esteems it) their hard condition in the world, as that they are not as many others are, sui juris, they are not their own men, but are in subiection under others, and at the beck, at the call and command of others, and their condition is servile and base. But what dost thou troubling and vexing thyself with the consideration of thy mean condition amongst men? art thou a true believer? dost thou truly beleeue in Iesus Christ? then set thy thoughts on that honour thou art called unto, thou art then the adopted son or daughter of God, fellow heir with the son of the lord, and king of heaven; and thou hast right to all the comforts, of his children in this life: and to his everlasting inheritance, in his kingdom of glory. And though thou beest but a seruant to men, yet even thy servitude, is sweetened unto thee, and thou art more then a seruant to the LORD: thou art his son through Christ: and therefore think on it to thy comfort. indeed, if thou that art a seruant, bee not a true believer, but as yet in thy natural condition; thou art then in a miserable servitude: thou art then not onely a seruant to man, but a seruant to sin, a slave to the divell, and thy servitude is accursed to thee: and therefore hasten( as much as thou canst) out of that fearful servitude, and never rest, till thou bee sure thou dost truly beleeue in Christ; and once truly believing in him, it is not thy outward condition( bee it never so base) that can hinder thee from being the son of God. Thou art then his adopted child, in, and through Christ: and then thou art within compass, of his special love and favour, and hast right to all the comforts of his children, both in this life, and in the life to come. now, the second thing the Apostle teacheth us, in calling eternal life, the reward of inheritance is this. That eternal life, though it bee a reward, yet it is not a reward given of merit, but of mercy: eternal life being a reward: is a reward, not of merit, but of mercy. it is a reward freely given, and not deserved, being a matter of inheritance. For wee know, an inheritance is freely given by the father, to the child, and not deserved by any merit of welldoinge: it is given by the father to the child, of the mere love of the father; and it may be it was provided for him, before he was born, or before he could do any thing for it: and so our saviour speaks playnelie of the heavenly inheritance. Matthewe 25.34. In herite the kingdom prepared for you, from the foundations of the world. And every man that knows any thing, knows thus much, that an earthly inheritance, amongst men, is not given to the seruant, who( happily) hath done something, and helped his master, in gettinge, or keeping of it. But it is given to the child, who( it may bee) is so far from doing any thing, to the purchasinge of it, as that yet he is an infant, and a suckling. And so eternal life being called, the reward of inheritance; wee are thereby given to understand, that it is given to GODS children, not on any desert of theirs: but freely. Romans. 6.23. It is worth our marking, that the Apostle having said, the wages of sin, is death. he goes not on( as the Rhemists themselves on that place confess) as the sequel of the speech required. he saith not on the contrary, the wages or reward of holinesse, is eternal life: but he changeth his terms, and saith; but eternal life, is the gift of GOD. A plain proof, that eternal life, is not given on merit, or desert: but freely of the free grace of GOD: it is the free gift of GOD. And the reason of this, is not onely want of proportion, between that which wee do, or can do, and eternal life. But, because the LORD alone will haue all the glory, of the salvation of his chosen: he will not haue man to haue any part of that glory. And therefore the Apostle saith: Ephesians. 2.9. By grace ye are saved through faith, not of works, least any man should boast himself, least any should glory, that he brings any thing to the procurement, of his own salvation. Wee see then the point is proved. That eternal life, though it bee a reward, yet it is not a reward, of merit, but of mercy: a reward freely given, not deserved by any thing done by vs. First, this serves to confute and overthrow the opinion of the Papists, Confutation of the opinion of the Papists touching the merit of works. who teach that eternal life is properly the reward of good works, and given to them that are first justified by Christ not gratis and freely but as wages due to their good works, on their desert, and for the merit of them, yea, that God hath set forth heaven to sale, for our works, wee find these very words in their writings yea, some of them writ thus, that a supernatural work, proceeding from grace within itself, and of it own nature hath a proportion, and condignity with the reward, and sufficient value to bee worth the same, a doctrine most wicked, and full of derogation from Gods glory, and besides the error in the foundation of it, supposing a double justification in the sight of God, which they are never able to prove by the word of God, it cannot stand with the doctrine now delivered, and proved out of the word of God, for if eternal life bee a reward freely given, then not on the desert and dignity, of any thing done by us, free gift and due deserved debt cannot stand together. Oh but saith the Papist, the Apostles word in this place is {αβγδ} a word that signifies retribution, a rendering one for another, and the English word( reward) supposeth a former pleasure, that is rewarded, otherwise it were to bee called a gift and not a reward, and the greek and latin word {αβγδ} and( mercies) rather signify a mans hire and wages then a gift or a reward. I answer them. The original word here used, and the latin and English word, do indeed suppose something done, and they haue relation to something done that is rewarded, but what then, doth that prove that the reward is given for the merit of the thing done? because it is given in respect of something done, doth it thereupon follow, that it is given for the worth and dignity of it? nothing less, they are never able thence to evince it, there is but a loose and disjointed conclusion. And again, the Apostle here not onely useth the word {αβγδ} or( reward) but he joins to it( of inheritance) thereby giuing us to understand that the retribution of heavenly inheritance, is not the reward merited, but the reward promised and freely given to Gods children. They further reply and say, the text is plain Hebr. 6.10. that heaven is the reward merited by good works, in so much as the author of that Epistle saith, God should bee unjust if he rendered not heaven for the same, for God( saith he) is not unrighteous that he should forget your work and labour of love, which ye shewed towards his name, in that ye haue ministered unto the Saints, and yet minister? Answ: In that text there is no such matter, that God should bee unjust if he rewarded not heaven for the merit of good works, that can never bee thence concluded by any good form of reasoning; indeed God should bee unjust if he kept not his promise, which is to reward the good works of true believers, he having freely promised in Christ to reward the works of his children, he hath bound himself by his promise to reward them, and if he should forget so to do( which is impossible) then he should bee unjust. And hence it is, that the author of that Epistle saith, God is not unrighteous, that he should forget your work and labour of love &c. and so that place makes nothing for the opinion of the Papists, that eternal life is given as a reward for the meritte of good works; but it still remaines a truth, that eternal life is the reward of mercy and not of merit. And this being so, that eternal life is a reward of inheritance freely given to Gods children. Wee must look that wee make title to it, noe other way, but onely as wee are GODS children: onely as wee are the adopted sons, and daughters of GOD in Christ. We must make title to life eternal, only as we are Gods adopted children in Christ. Say not thou( as commonly blind, and ignorant people use to say) I know I must love GOD above all, and my neighbour as myself: and if I do my good will, so to do; God will bee merciful to me, and I shall go to heaven: that is to lay claim to heaven as a seruant, not as a son: thou must say, when thou hast done all things commanded thee, thou art an unprofitable seruant. Luke 17.10. Yea, saith the Papist,( here he puts in his absurd gloss) say so for humillities sake; though indeed wee are not unprofitable: a poor shift and a sottish. Wee are taught to say for humillities sake indeed, A popish cavil answered. that wee are unprofitable servants, but not against the truth. Doth our saviour teach us to say, that which is not true, for humillities sake? when he bids us say, wee are unprofitable servants. Noe,( without question) he doth not; wee are to say so, and in so saying, wee speak the truth. Wee deserve noe good thing, by our best works, at the hands of God: wee are ever to renounce all merrite of our own works, and to challenge, or lay claim to heaven, onely, as we are children of God, adopted in Christ, by whose merit wee are justified; and by whose spirit we are sanctified. And yet, we are not heervpon to cast off all care, of doing good works: though wee are to disclaim, all merit of good works; yet wee are not to lay a side, the care of doing of them. Noe, wee are to express our thankfulness to God, for his mercy, by all holy obedience. If wee are to bee thankful to GOD, for every bit of bread, wee put into our mouths( as it is our duty) because it is the free gift of GOD: and the use and comfort we find in it, comes from the blessing of God, then much more are wee to bee thankful to GOD, for making us, that were by nature children of the divell, his own children by adoption, yea sons one heires, even joint heires with Christ his natural son, of that everlasting inheritance in his own kingdom of glory. And therefore think not that now, because wee may not lay claim to life eternal, for the merit of our own good works, therefore wee may neglect them, no, no, if thou be a child of God, the spirit of God will be powerful in thee to another purpose, then the consideration of thy title by grace to the inheritance in heaven, will make thee say as david did, 2. Samuel the second and the eighteeenth, Lord who am I that thou shouldst think of me, and choose me, and make me thy child by adoption, and give me title to thy heavenly kingdom, what shall I render unto thee for this thine unspeakable mercy towards me, and thou wilt then study to show thyself thankful to God for his mercy in all holy obedience in doing all good duties that concern thee, and therefore deceive not thyself, if thou feel not this working in thyself, thou hast not the spirit of God, and if thou haue not his spirit thou art none of his and if thou bee not his child, thou hast noe right nor title to his heavenly inheritance, for onely as wee are sons and daughters of God in Christ Iesus, haue wee right to the reward of everlasting inheritance. The second amplification of the argument is in the last words( for ye serve the lord Christ) this is a reason why seruants are to look for the reward of inheritance, because that in serving their Masters, they do serve the lord, yea, he takes their service as done to himself. here is then comfort and assurance to all true believing seruants doing their duty to their Masters Comfort for true believing seruants doing their duty to their masters. that they shall receive the reward of inheritance at the hands of the Lord for they serve him, and it is just and equal, that he to whom the service is performed, should pay them their wages, and this the Lord will never deny, his word is past from him, his promise is out, and therefore doubt not of it, if thou beleeue in Christ, and do thy duty to thy Master, the Lord will certainly return thy good service into thy bosom, with his blessing in this life, and will also give thee the reward of eternal inheritance in the life to come, think on it to thy comfort. VER. 25. But he that doth wrong shall receive for the wrong that he hath done, and there is no respect of persons. In this Verse, the Apostle brings a second argument to strengthen and enforce his exhortation touching the duty of Seruants, and he doth hearten and encourage them to do their duty, and to go on in the doing of it, by an argument of comfort against the injuries and wrongs done to them, form a general sentence; That wrongs done shall one day bee redressed, and that the wrong doer shall receive for the wrong he hath done; the LORD will one day repay it with deserved punishment. In which argument he prevents a secret objection. For happily Seruants( especially in the daies of the Apostle, when they were bought, and sold, and hardly used) might say unto him; you tell us that we believing in christ and doing our duty to our Masters, there is a rich reward abiding for us, and that of the Lord wee shall receive the reward of inheritance. But alas our present condition is intolerable, wee are hardly entreated, and we sustain great wrong and injury, this the Apostle meets withall in this argument, and tells them to their comfort, that one day their wrongs shall be righted, and there will come a time when the Lord will punish the wrong doer, and give him his just desert. And this argument is further amplified by the property of the Lord in giuing iudgement( namely) this, that he is a righteous and impartial judge, not respecting any mans person; in the last words, and there is no respect of persons. And so the sum and substance of this verse is a general ground of comfort to all that are oppressed, and suffer wrong, here particularly applied to seruants, suffering wrong at the hands of their Masters, that one day the Lord will take their cause into his hand, and give the wrong doer his just deserved punishment, and that without partiality. Come we to the words as they are laid down by the Apostle. And first of the argument. Interpretation. ( But he that doth wrong shall receive for the wrong that he hath done) That is, he that deals unjustly with another( for the word properly signifieth) He that doth hurt, or harm another, or others; and the Apostle puts these two together, 1 Cor. 6.8. ye yourselves do wrong, and do harm, and that to your brethren; and so the meaning is, he that doth hurt, or harm another, or others, in person, goods, or good name: ( shall receive) meaning from the Lord, or from the hand of the Lord. ( For the worng that he hath done) the words are ( the wrong he hath done) it is a Metonimicall speech, putting down the efficient cause for the effect, the meaning is, just punishment for the wrong done. Thus then briefly conceive wee these words, as if the Apostle had said. But he that doth hurt or harm another in person goods, or good name, shall receive from the hand of the Lord, just punishment for the same. Now here in the first place mark wee the argument the Apostle useth, having in the verse before encouraged true believing seruants to do their duty to their masters by an argument from the rich reward they shall receive: here he adds further encouragement and comfort unto them by an argument from the punishment of such as wrong them, that such as wrong them shall receive from the Lord just punishment. In the first place he comforts them from the rich grace and mercy of the Lord in rewarding their welldoing. In the second, from his iustice in punishing wrong-doers. here then note we. That to true believing Seruants, and indeed, to all true believers, doing their duties in their places and callings, Both Gods mercy and iustice are comfortable to true believers doing their duties in their places and callings. both Gods mercy and also his iustice are comfortable; It is a comfort to Gods children keeping faith, and a good conscience, to consider, that the Lord is both a gracious, a free, and a liberal rewarder of well-doers, and that he is also a just avenger and punisher of wrong-doers; Gods children many times find sweetness in the consideration of the iustice of God, I say, many times, not always, yea in the remembrance of his wrath, and judgements against evil doers. david speaks plainly to this purpose, Psalm. 119.52. I remember thy judgements of old, O Lord, and haue been comforted: he was stayed up and comforted in time of his oppression and trouble, by considering the Lords iustice manifested in executing iudgement against the wicked; and thus it is with all Gods children, they with comfort many times consider and remember the iustice of God and his wrath and iudgement on evil doers, and the reason is this. Thereby they know and are assured that the Lord will not suffer the rod of the wicked to rest on them, and that as the Apostle saith, 2. Thes. 1.6. it is a righteous thing with God, it stands with his iustice to recompense tribulation to them that trouble his children, and to them that are troubled, rest and refreshing. here is then a manifest difference between the children of God, and the wicked, there is nothing in God but it is comfortable to his children; even the consideration of his iustice and that he is a punisher of evil doers is many times full of sweetness to them, but on the contrary the wicked cannot abide at any time to think on Gods iustice Difference between Gods children and the wicked when they think vpon Gods iustice. and that he is a just judge, and punisher of evil doers; no, no, they put the iustice and judgements of God as far out of their mindes as possibly they can, and they frame to themselves a God all of mercy, and indeed an idol God; and hereby try thyself, if thou find that it is even dreadful to thee to think of Gods iustice and wrath, and that he is a punisher of evil doers, and thou dost labour to stifle all thought and consideration of that, and thou art ever harping on his mercy, and dost frame to thyself a God all of mercy, and couldst wish that God were made all of mercy, it is a foul argument thy heart is not right within thee, and therefore remember and think on this, that Gods children many times find comfort even in the consideration of the iustice of God, and that he is a just punisher of evil doers,& never rest till thou also, at sometime or other find comfort therein, yea that thou canst with comfort think on the just iudgement that shall bee given by the judge of all the world at his coming, and canst even wish and pray for that day, and with comfort cry out, as it is Reuelat. 22.20. come Lord Iesus, come quickly. Consider wee in the next place the matter of the Apostles argument, he saith, he that doth wrong shall receive for the wrong that he hath done at the hand of God, just punishment. here then we see it plainly laid before vs. That the Lord will certainly punish wrong doers, The Lord will certainly punish wrong-doers. such as wrong their brethren, and any way oppress them, shall not escape the punishing hand of GOD, the LORD will not suffer them that wrong their brethren( except they repent) to go unpunished, but they shall certainly receive just punishment from his hand. Wee find Deuter. 32.35. the Lord saith, vengeance, and recompense of wrong from him, is so certain, as it is laid up in store with him and sealed up among his treasures, proverb. 22.22.23. saith Salomon, Rob not the poor because he is poor, neither oppress the afflicted in iudgement. For the Lord will defend their cause, and spoil the soul of those that spoil them. Pro. 23.10. remove not the ancient bounds, and enter not into the f●eld of the fatherless. Vers. 11. For he that redeemed them is mighty: he will defend their cause against thee. 1 thessaly. 4.6. The Apostle exhorts, that no man oppress, or defraud his brother in any matter, and he gives this reason, for the Lord is the avenger of all such things. And indeed, the reason and ground of this is, the truth and mercy of God, the Lord is as just, and as true in his threatenings, as in his promises, and no less righteous in recompensing vengeance to evil doers, then in his free and liberal rewarding of well-doers. Let this then strike a terror into the hearts of all wrong doers, Terror to all wrong-doers. even into the hearts of all that any way wrong their brethren, of which sort there bee many in the world. do not many of our hearts tell us we are guilty of doing wrong to our brethren? No doubt the conscience of most men can tell them, they haue done wrong to their brethren, on way or other, either in their persons by hard usage, or in their goods by violence, or fraud, or in their good names, by backbiting, and slandering, and the like, and it may bee more ways then one; well, consider thou, that for the wrong thou hast done, or dost, to thy brethren, there is punishment and vengeance laid up in the hands of the Lord for thee, and it is laid up in a sure hand, even in the hand of him, who will be sure to find thee out, and unless thou in time do truly humble thyself, and repent, will bee sure to poure it down vpon thee, and thou shalt not escape it; and think not, because( happily) thou art a man of place, and power, and thy poor underling oppressed and wronged by thee, dare not complain, or open his mouth to men against thee, therefore thy ease is good enough: no, no, howsoever the poor worm trodden vpon, dare not open his mouth, yet the sin itself opens a wide mouth against thee, it cries loud, and makes a loud cry in the ear of the Lord, Isai. 5.7. I looked for iudgement, but behold oppression, for righteousness, and behold a crying. Oppression and wrong-doing is a crying sin, and it will never rest till it bring down judgements, sometimes it brings down visible judgements in this life, though not always, 2 Pet. 2 9. The Lord reserves the unjust unto the day of iudgement to be punished; Yea, though the Lord regard not the persons, or prayers of wicked men oppressed, and injuriously dealt withall, yet he many times, regards their cause, and he hears their oppression and wrong crying to him, and will punish the wrong-doer. Yea, know wee yet further, that though wrong done by thee, be forgiven by the party, and he praies for thee as Stephen did, Act. 7 60. Lord lay not this sin to their charge, yet till thou thyself bee truly humbled and repent of thy sin, thou standest liable to punishment, the Lords iustice will not suffer wrong to escape unrevenged: think on this thou that art guilty of wrong doing heretofore, and let every one of us ever hereafter take heed of so foul a sin. again, is it so that the Lord will punish wrong doers, and not suffer them to escape his punishing hand, here is then a sweet comfort for such as are wronged any way, and can haue no relief nor remedy at the hands of men, Comfort for such as are wronged and can find no relief n●r remedy at the hands of men they must remember that howsoever men regard them not, nor haue any care to see their wrongs righted, yet the Lord that sees all things, he sees them, and he regards them, and he will one day reuenge them. Art thou a child of God that art wronged? Note. here is then double comfort for thee, thy well-doing shall receive reward, and thy suffering wrongs shall find a reuenge, and therfore thou above al other, possess thy soul in patience, commit thy cause to him that iudgeth justly, and take heed thou never go about to avenge thyself, it is the Apostles exhortation, Rom. 12.19. dearly beloved, avenge not yourselves, but give place unto wrath: for it is written, vengeance is mine I will repay, saith the Lord: and it is built on this very ground, Vengeance is mine, and I will repay, if thou seek to avenge thyself, thou incroachest on the Lords right, and then thou wrongest thyself, and provokest the Lord to displeasure against thyself. May I not seek remedy and redress of my wrongs at the hands of the Magistrate, and at the hands of such as are set in place to right wrongs? Yes:( doubtless) thou maiest for great wrongs, such as endanger thy life, or state, thou maiest seek redress at the hands of the Magistrate; but yet in seeking lawful remedy, remember still thou carry a meek mind, be far from all desire of reuenge, and if thou find no redress at the hand of the Magistrate, but thou art further wronged and oppressed to the loss of goods, yea of life itself, yet still commit thy cause to the Lord, and the reuenge of it to him, and he( doubtless) will give the wrong-doer( if he continue in his sin) his just deserved punishment, bee he never so great, or mighty, a sweet comfort for all poor worms oppressed by the mighty men of the world. Art thou a seruant( for to thee did the Apostle chiefly intend this comfort) and art thou wronged by an heard dealing master? Remember thou, God sees thy wrong, and he will one day avenge thy wrong, if thou commit it to him in godly patience, indeed if thou take on thee to avenge thy wrong thyself, thou dost then loose the benefit of Gods regard, and thou shalt surely taste of his rod for so offending. But if thou in patience possess thy soul, and commend thy cause to him, certainly the Lord will one day set thee at liberty, avenge thy cause, and render vengeance into the bosom of those that wrong thee. Come wee to the amplification of the Apostles argument in the last word of the verse, ( And there is no respect of persons.) Wherein he sets down the property of the Lord in giuing iudgement, that he is a just and most impartial judge, and that with the Lord there is no respect of persons, for so the sentence is to bee supplied, as wee haue it expressly set down, Rom. 2.11. Ephes. 6.9. and in many other places. Interpretation. ( And there is no respect of persons.) The words properly signify no respect of face, or of outward appearance, for the original word( {αβγδ}) signifies the face, or outward show, we find it so rendered, 2 Cor. 5.12. Which rejoice in the face and not in the heart; and so by the word ( person) we are to understand the outward quality, or the outward state, and condition of man, even that in man which is conspicuous, and to bee discerned by others, which doth commonly make him more, or less esteemed amongst men as country, sex, state of life, as that he is a Father, a Master, a Seruant, &c. riches, poverty, wisdom, learning &c. and not to respect the person in iudgement, is not to bee moved, or carried thorough any partial affection towards any, or from any, in regard of his outward quality and condition, either to spare any, because of his dignity and preferment above others in the world, or to pitty another because of his inferiority and low estate amongst men, but to give just iudgement according to the cause and works of every one: thus then conceive we the meaning of these words, as if the Apostle had spoken more largely thus. And in giuing of iudgement there is no regard with the Lord of the outward quality or state of any man, he will not spare any in respect of his outward dignity and state in the world, neither will he pitty any in regard of his mean quality and condition amongst men, but he will judge every one, high or low, rich or poor, uprightly according to his works.. First, here wee see plainly laid before us, the absolute righteousness of the Lord in giuing iudgement, that he will give just iudgement to every one, not regarding the outward appearance or condition of the person whatsoever, to pervert iudgement. And hence it is, that the Apostle calls the last iudgement, the declaration of the just iudgement of God, God will give just iudgment to every one, not regarding the outward condition of the person. Rom. 2.5. and then he goes on further to show the iustice of God in giuing iudgement, that he will reward every man according to his works( that is) to them which by continuance in well doing, seek glory, and honour, and immortallitie, eternal life, &c. and he gives this self same reason of it, vers. 11. for there is no respect of persons with God, and this uprightness in giuing iudgement Without partiality, is signified by the white Throne, spoken of revel. 20.11. For the white colour in scripture, is used to represent purity, and glory: and in that place, it signifies, that the judge, shall give most just, and uncorrupt judgement, and free from all spot of partiality. And the reason of this is manifest( namely) this, the most holy, and glorious majesty of God, is free from all sinister, and corrupt affection. he is most just and pure, yea, justice& purity itself: and those things which often times, carry earthly Iudges awry,& cause them to serve in judgement, and to respect persons, are not found in the Lord: earthly Iudges many times respect persons, and are partial, for fear of the mighty, or for love of friends, or hatred of enemies, or the like. now these corrupt affections, are not in the lord, and therefore he will certainly, give just judgement, not sparing or pitying any, in respect of outward quality, or condition. job. 34.19. he accepteth not the persons of Princes, and regardeth not the rich, more then the poor: for they bee all the work of his hands. But against this, happily, some may object, and say. Wee read Matthewe 11.22. our saviour saith, it shalbe easier for Tyrus and Sydon, at the day of judgement, then for them of Corazin and Bethsaida. And again, for the land of sodom, then for Capernaum, at the day of judgement: vers. 24. and he gives this reason of it. Because many great works were done, in those places: their outward condition was better, in regard of their outward means of repentance. Capernaum, was lift up to heaven, in regard of the preaching of Christ, and his working of miracles there. And again, Luke. 12.47.48. he saith, the seruant that knew his Masters will, and prepared not himself, neither did according to his will, shallbe beaten with many stripes: but he that knew it not, and yet did committe things worthy of stripes, shallbee beaten with few stripes. Where wee see( may some say) iudgement shall be given according as men doing things worthy stripes are qualified, either with knowledge or ignorance, and therefore it may seem, that the Lord at the day of iudgement will respect persons, and regard the outward quality and condition of men. For answer to this, wee must know that indeed some qualities or outward conditions do aggravate or lessen sin, and do make it greater or less, as( no doubt) the Ministers sin is greater in respect of his calling, thou that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal, Rom. 2.21. the Magistrates sin is greater in regard of his place and authority, he having charge of the Law, and being keeper of both the tables of Gods Law, thorough breaking the Law, doth more in that respect dishonour God, and the private mans sin is distended and made greater, by the common good means, and personal good gifts God hath vouchsafed him, and iudgement, and punishment without repentance is like to bee answerable, the Lord will give iudgement and punishment according to the sin, and reward a greater or lesser degree of punishment, as the sin is greater or less, in respect of the quality and condition of the impenitent sinner. But what then, is the Lord an accepter of persons in iudgement? nothing less, for to accept persons in iudgement, is thorough a corrupt and partial affection, in respect of the person, to pervert iudgement, and to give wrong and unjust iudgement. Now the LORD is far from this, What it is to accept persons in iudgement. in giuing and awarding greater or less punishment, as the sin is greater or less, not onely in the kind or nature of the sin itself, but in regard of the quality or condition of the sinner. Therein the Lord deals most justly, and is far from all touch of partiality, he is not moved by the quality or condition of the person to spare or pity any unjustly, but he will give just and proportionable iudgement and punishment to every one, living and dying in sin, according as his sin shall bee, even greater or less, and yet ever just in regard of his quality and condition, and so it still remaines a truth, that the Lord will give just iudgement to every one, and not accept any mans person in regard of his outward quality and condition to pervert iudgement. Let this then in the first place teach every one of us to take heed how wee rest on any outward quality or condition, as able to stand us in stead, in the great day of Gods iudgement, We must take heed we rest not vpon any outward condition, as able to stand us in stead in the day of iudgement. yea, or as a means to move the LORD to spare us, or to pitty us, and not to award just sentence and iudgement against us for our sins. Is there any so unwise, as to think that his outward state and condition in the world, shall do him any good when he comes to stand before the the tribunal and iudgement seat of the Lord? I make no question but even all that bee of any yeeres and discretion, having lived in the bosom of the Church, and a long time under the means of knowledge, are convinced in conscience of this truth,& will confess it to bee a truth, that at the day of iudgement, no outward state or condition shall stand any man in stead, to free him from the just iudgement of the Lord, and that the Lord will not then regard the rich more then the poor, nor the great men and Prince, more then the meanest subject. But yet I must tell you there be two sorts of people that( notwithstanding this confession) presume the Lord will deal favourably with thē in respect of outward things the one sort are carnal professors, and the other are ignorant persons, for the first of these, do not many persons think that because they are born and brought up in the bosom of the Church, they haue been baptized and made partakers of the holy ordinances of God▪ therefore the Lord will bee merciful unto them, and not give sentence of condemnation against them, they shall never come into the iudgement of condemnation, though their hearts and lives abound with fowle sins. And again: do not many ignorant persons think that the Lord will hold them excused, and not deal with them according to their sins in respect of their ignorance? even because they are ignorant, therefore the Lord will hold them excused? indeed ignorance that is not voluntary, shall excuse not altogether from sin, but from so great sin, but ignorance wilful and affencted, such as is the ignorance of them who live under the means of knowledge, doth rather aggravate and increase sin, then any thing mitigate or lessen it. And therefore deceive not thyself, and let every one take heed how he presumes that the Lord will bee favourable to him, and hold him excused, because he hath the outward calling of a Christian, or because he is ignorant, remember this, that the Lord is no accepter of persons, he in giuing iudgement will not spare, nor pitty thee in respect of thy outward quality or condition, no, no, that shall then stand thee in no stead, unless it bee to heap up iudgement upon thee, and never rest thou, till thou be sure that thou art a lively member of Iesus Christ, in him alone thou shalt bee accepted, and be able to stand with comfort before the Lord, Comfort for poor souls oppressed by great men in the world. at his coming to iudgement. again is it so, that the lord at the day of iudgement, will give just iudgement, not accepting any mans person whatsoever, nor regarding the outwa●d state of any man, hee●e is then further comfort for poor souls oppressed by great men in the world, the Lord will not onely one day punish their oppressors( unless they repent for their oppression and wrong, but he will do it without all partiality, and without all respect of persons, their greatness shall not stand them in stead to bear off the stroke of the Lords punishing hand; no, no, they shall appear before the Lord as naked and void of all greatness, as the poorest man in the world; let all that suffer wrong and hard measure at the hands of great ones, think on that to their comfort. In that the Apostle saith, the Lord is no accepter of persons in iudgement, this pointeth out the duty of all those that bear the image of God in any public place of authority either in Church or Common-wealth, they are to bee like to the Lord in judging without respect of persons, Such as bear Gods image in any place of authority, are to b● like the Lord in ●udging without respect of persons. as the Prophet saith, Isai. 28.17. they must lay iudgement to the rule, and righteousness to the balance, they must hea●e causes indifferently, and determine them equally, examining them( as it were) by line and square( as the Mason or Carpenter doth his work) they must beware of favouring the great ones for their greatness, which is to decline on the left hand, and of pitying, and in pity favouring the part of the poor, and meaner sort, in respect of their low degree, and howsoever that may be thought a virtue, even by men wise and well minded, yet that it is a fault and sin, the text is plain Exod. 23.3, Leuit. 19.15. wee there find it expressly forbidden, to respect the poor man in his cause or question of strife, and thus far may this concern us, wee are called sometimes to umpire and judge of matters of difference between parties, and therein we must take heed we be not corruptly carried with any partial affection in respect of the quality of any party to judge amiss. Wee must look to the cause, and lay aside all sinister respect of persons, yea, every one of us are to be guided by this rule in judging of sin, We are to judge of sin without respect of persons, and therein many are faulty. it is the fault of the most to judge that to bee sin in some, which they deem not so in others; for example, many will judge and condemn that as covetousness, or pride, or garishness, setting out the lightness and vanity of their mind in strangers, which they will not so judge and so condemn, if it bee found in their own near friends, as in wife, child, father, mother, kinsmen, and such like, as though diversity of subject could make the self same thing a sin in some, and not in other some, and yet thus it is with many in the world; and what is this, but as james saith chap. 2.4. to bee partial in ourselves and iudges of evil thoughts, that is, iudges ill affencted, carrying in us, perverse and crooked thoughts, and judging in respect of persons; thou must judge sin to bee sin, and condemn it though it bee never so nearly resident and found in thy dearest friends, and if thou do not so, Note. surely thou hast neither a true dislike and hatred of sin, nor a true love of thy friends, for a true dislike of sin will make thee dislike it wheresoever it is found, and he loues his friend truly, that hath learned to love him or her spiritually, and cannot abide sin in the party loved without some seasonable admonition and reproof. And therefore, if wee would not show it, that wee haue no true dislike of sin, even because it is sin, and displeasing to God, nor any true love of our friends( which wee would bee loth that any should think of vs.) Let us learn to judge and condemn sin in whomsoever it is found, without respect of persons, yea, judge and condemn a sin to bee as great a sin in thy nearest friend, as in any other whosoever, and that will seal up sweet comfort to thy soul, that thou hast thee spiritte of God in thee, transforming thee, into the image of God,& as that thou art like the Lord in this world, so thou shalt bee like to the image of his son Iesus Christ, in the world to come. Amen. VERITAS FILIA TEMPORIS THE fourth CHAPTER. VERSE I. ye Masters, do unto your Seruants that which is just and equal, knowing that ye also haue a Master in heaven. IN this first verse of this Chapter, the Apostle doth still continue his exhortation, begun verse the 18. of the foregoing Chapter, containing special dut●es of Christians, as they stand in relation one to another, in some particular state and condition of life, and having before propounded, and urged the duty of Seruants towards their Masters. here he sets down on the other side, the duty of Masters towards their Seruants; and he tells Masters, here be two things required of them towards their seruants; as( namely) that they do to their seruants. That which is just. And That which is equal. And these two things, the Apostle doth urge on Masters by way of exhortation, generally propounded in these words ( ye Masters do to your Seruants that which is equal.) And then he strengtheners this exhortation, and moves masters to the doing of these two things, by force of argument, and that taken from their subiection to an higher Lord and Master. That they are not absolute Masters, and subject to none, but that they also haue a Master above them, to whose censure they are subject, and to whom they must one day yield an account( as of all their doings) so of their dealings with their Seruants. And this argument the Apostle doth amplify. First, by their own knowledge,( or at least, they ought to know, and consider it) Knowing( saith the Apostle) that ye also haue a Master. And then, by setting down what Master it is they haue above them( namely) not an earthly, but an heavenly Master And so the general things before us in this Verse, are these two. First, a general exhortation to Masters to do to their seruants, that which is just and equal. Secondly, a reason to strengthen that exhortation, and to press these duties on them( namely) this, because Masters know( or at least, ought to know) that they are not absolute Masters, and subject to none, but haue also an heavenly Lord and Master above them, to whose censure they are subject, and to whom they must one day render an account. Of these two things in order. Interpretation. What we are to understand by Masters and Seruants we heard before in the 22. Verse of the foregoing Chapter,( namely) such as are masters according to the flesh, and such are seruants for wages, term of yeeres, or howsoever. ( do) the word properly signifies, exhibit, or yield▪ ( that which is just) that is, that you are bound unto, and of right ought to yield unto them, and cannot deny them, unless you deal vniustlie with them; ( and equal) that is, that which is meet and fit for you to yield to them even that which it beseemeth you to yield to them, in regard of equity, piety, and a good conscience. Thus then conceive the meaning of this exhortation. You that are Masters according to the flesh, yield to your Seruants, that you are bound unto, and of right ought to yield unto them, unless you will do them wrong, and deal unjustly with them, and that also that becometh you to yield to them, even in equity, piety, and good conscience. Now, first the duty of Masters towards their seruants The duty of masters towards their seruants. here expressed comes to be further considered. In handling of it, I will first lay forth the particulars wherein the just dealing of Masters towards their seruants consisteth. First, the particular things which Masters are of right to yield to their Seruants. Secondly, the special things wherein stands their equal dealing with their seruants; and what bee the particulars that Masters are to yield to their Seruants in equity and good conscience. Thirdly, I will show the extent of the duty touching the persons,( namely) who bee the Masters that are to deal justly and constionably with their Seruants. And then after some examination, I will bring some motives to stir them up whom this duty concerns to the practise of it. First therefore, know we, that Masters are of right to yield to their seruants three things, their just dealing with their Seruants stands in three things. The just dealing of masters with their seruants stands in 3. things. First, in requiring of them, not onely lawful things, but things proportionable to their power and strength. For as the Master must look, that none of his seruants be idle, so he must see that none of them bee oppressed; if either of these things come to pass, that the Seruant bee ouerburdened, or idle, it is a fault in the Master, and he dealeth not justly with his Seruant. Salomon saith, A righteous man, a just dealing man, regardeth the life of his beast, Prou. 12.10. he will not load his poor dumb beast, with too heavy burdens, but he regardeth the life and strength of it: Much more ought a master to regard the life and strength of his seruant, and accordingly to proportion out his business and work. Secondly, Masters are of right to yield to their Seruants provision of meate, drink, and clothing, or competent wages to provide the same, and that they haue their meate, drink, and wages in due season; for that, the law of God, the law of nature, and the law of nations, and custom among all men; yea, among the very heathen requires: and it is a just thing, Seruants being men like to their Masters in flesh and blood, they must bee sustained by earthly things, for their labours sake, and therefore our saviour saith, the workman is worthy of his meate( that is) of all necessaries for the maintenance of this life. In the description of a good housewife wee read, Mat. 10.10. that shee riseth whiles it is yet night, and giveth the portion to her household, and the ordinary to her maides; though shee raise up her seruants betimes to work, Prou. 31.15. yet shee is not cruel toward them, but gives them their food in due season. Shee fears not the snow for her family, for all her family is clothed with Scarlet, 21. or with double, &c. shee provides warm and thick clothes for her seruants that they may be defended against the extremity of could. Thirdly, masters are of right to yield to their seruants, just censure and correction for their faults, they must not censure and correct them without just cause, or excessively, but they must proportion out their admonitions, rebukes, and chastisements, according to the offences of their seruants, and to that end, they must wisely consider the nature and quality of the offence, and of light, and small offences, and little ouersightes, not to tak notice. give not ear to all the words that men speak, Eccles. 7.23. lest thou hear thy seruant cursing thee. This reason is given of it. For often times thine heart knoweth that thou hast cursed others: Vers. 24. thine own heart can tell thee, thou hast spoken as bad words against thy betters, and if the fault bee greater, deserving admonition, or rebuk, or correction, to measure it out according to the nature and quality of it; he must also consider, how often, or seldom, the Seruant hath fallen into that fault, and whether he will bee bettered by word onely, or no, and if he find, that he will not bee chastised with words alone, Though he understand, yet will not answer, as it is proverb. 29.19. then to use further chastisement. And he must ever take heed of passion in time of his censure, that he neither rebuk nor correct his seruant in rage and passion, for that will certainly carry him beyond just measure, but he must do it in compassion even mourning in his heart for the sin of his seruant, with desire to help him out of it. And these three things spoken of are the particulars, that Masters are of right to yield to their Seruants. Now in the second place, the special things that Masters are to yield to their Seruants in equity and conscience, are these three. There be 3. special things that masters are to yield to Seruants in equity& conscience. That is, First, moderate rest from their labours, lawful recreation, without which seruants cannot continue with any cheerfulness in the duties of their callings; and hence it is often said in the Lawe that thy seruant and handmaid may rest as well as thou. Exod. 23.12. Deut. 5.14. Especially Masters are bound in equity and eonscience to give their seruants liberty to sanctify the Sabbath, and to keep an holy rest to the Lord on his day, both publicly and privately; for they being created and redeemed as well as their masters, are as highly indebted to the service and worship of God as their Masters, this is plainly expressed in the fourth Commandement. The second special thing that masters are to yield to their Seruants in equity and conscience, is a supply of things needful( according to their ability) in time of their seruants sickness, when the seruant is under the hand of God by sickness, the master must provide( as he is able) all good means that serve for his health and recovery, and that he may haue good usage in time of his weakness, and not cast him off at large, as the Amalakite did the poor egyptian, 1. Sam. 30.13. being sick in the field. And the Master may not defraud his seruant when he is sick, of things needful, neither may he abridge him of any part of his wages, for the time of his sickness; because the seruant is not then restrained from working by his own negligence, but by the hand of God, and it may bee, hath gotten his sickness by his faithful pains taking in his masters service; and therefore his master in equity is bound to relieve him with things needful, and to give him his full wages agreed on between them at the first. The last special thing that Masters are to yield, to their seruants in conscience, is, according to their power, some further recompense, over and above their wages, when they depart from them, according to the good and long service they haue done them. Deut. 15.13.14. The Lord commanded, that when there was a manumission, a free sending out of servants: they should not let them go away empty, but that they should give them a liberal reward, of that the Lord had blessed them withall, by their service. howsoever, that lawe was one of the judicialls belonging to the Iewes regiment: yet the equity of it, is perpetual, and belongs to us, and to our posterity for ever. And wee see then what are the special things, that Masters are to yield to their seruants, in equity and conscience. now, for the third thing propounded( namely) who bee the Masters, that are to deal thus justly, and conscionably, with their seruants, All masters are to deal justly& constionably with their seruants. that is laid down in the first word ( Masters) The Apostle speaking indefinitely, he gives us to understand, that this duty belongs to all Masters whatsoever, without exception, of what state, calling, or condition soever they be: and let not any man think that his greatness in place and calling, or his mean concondition can dispense, with the neglect of any of the forenamed particulars. And let all masters try and examine themselves touching the duties delivered, and lay their practise to the rule: and if they so do, where is the Master to be found that can clear himself, and can justly say, he hath not failed in his duty towards his seruants: and to pass by them that fail of infirmity, reproof of such masters as fail in duty towards their seruants. and against their purpose, are there not many Masters that fail witting and willingly? Are there not some who are so far from yielding that which is just and right to their seruants, as that many ways they wrong them with hard and cruel services, with burdens too heavy, with stripes too many, and which is barbarous, and savoureth of cruelty, pinch them in their food? do they not( as we use to say) both backe-beate them, and belly-beate them? And are there not some who are ever finding fault with every trifling oversight? and if the fault bee greater, are there not some who are so far from considering the nature and quality of the offence, and from grief and compassion in correcting, as they fall on their seruants in a rage and violent passion, rate him, and beate him most unreasonably? And if we look to things that are to be yielded to seruants in equity and conscience, how do many Masters therein come short of their duty? do they not deny their Seruants moderate rest and correction, unless on the Lords day when they should bee otherwise exercised? Then they can be content their seruants should haue free liberty to recreate themselves, wherein it doth more harm to their souls, then good to their bodies. And do not some Masters abridge their seruants of liberty to sanctify the Sabbath? yea, do they not of a covetous mind compel their Seruants, happily well minded, even against their wils to break the Sabbath, and to do the ordinary works of their callings? And is not a usual thing for Masters to cause their seruants, almost every Sabbath to tarry at home, to dress meate, and to make ready their dinners, and so indeed, they eat the flesh, and drink the blood of their Seruants? And are there not many Masters, who are so far from recompensing the good service of their seruants with some thing over and above their wages, as many times they stay their wages for their siknesse, or for something they pretend, they haue lost, or some damage they received by them? Where is almost a Master that doth carefully provide things needful for his seruants in time of sickness? Nay, do not many Masters murmurre and grudge at it, that the poor sick seruant eats and drinks, and doth nothing but spend and burden the family, and if they can by any means, they will pack him out of the house, and if once they get him out, never after regard him; these and the like, are the dealings of many masters, and gouernours towards their seruants. Therefore thou being a Master try thyself by the things now laid before thee, Masters are to try themselves by the things before delivered. that finding thyself defective and short of that duty thou oughtest to perform to thy seruants; bee humble for that sin, it is a sin against thy personal calling, and therefore a grievous sin, and so long as thou dost live in that sin thou canst haue no true peace in thine own conscience, nor any assurance of Gods special potection over thee. Therefore humble thyself, and betimes repent of that sin, and now knowing thy duty, learn ever hereafter to make conscience of it; and to help thee forward, consider further these three things. Three motives to stir up masters to deal justly& equally with their seruants. First know that if a master deal unjustly or unequally with his seruants, he doth exceedingly provoke the Lord to anger and heavy displeasure against him: unjust or unequal dealing with seruants is a crying sin, it calls for vengeance. behold the hire of the labourers( who are seruants for the time) which haue reaped your fields( which is of you kept back by fraud) crieth, Iam. 5.4. it maketh a loud cry in the ears of the Lord of hosts. We find a fearful threatening denounced against this sin. The King Zedekiah and the people, had made a covenant to proclaim liberty, Iere. 34. from 8. ver. to 17. that every man should let his seruant go free, and every man his hand-maid, which was an Ebrue or an Ebruesse, and that none should serve himself of them, and they afterward repented, and caused the seruants and the hand-maids whom they had let go free, to return and hold them in subiection as seruants and hand-maids, ver. 11. Then followeth the threatening& a fearful speech, vers 17. ye haue not obeied me, in proclaiming freedom every man to his brother and every man to his neighbour, behold I proclaim a liberty for you saith the Lord to the sword, to the pestilence, and to the famine, and I will make you a terror to all the kingdoms of the earth. An heavy sentence, and to be thought on with trembling of all that deal unjustly and unconscionably with their seruants, in dead unjust dealing with seruants is a sin so displeasing to the Lord, as in some case it is not sufficient for a master to be humbled for that sin, and to make confession and acknowledgement of it to God, though with salt tears, and much grief of heart, but he must also make some satisfaction to his seruant, Exodus 21.26.27. wee find that a Master for pulling out his poor seruants eye or smiting out his tooth, must not content himself with saying I am sorry for it. Or being truly grieved for it, but he must give his seruant his liberty and freedom for it, Note. for the rule is true, wrong in deed must be recompensed indeed with some real recompense, otherwise the Lord accepts not of any humiliation for it, which is a thing little thought on by many masters, who in their rage, beat their seruants or cast things at them, even what comes next to hand, to the wounding or laming of them, and then think it enough to say, I am sorry, I was too rash, I wish, I had not done it, I pray God forgive me, or the like, but alas, that is not sufficient, thou must know the Lord accepts not thy confession and humiliation for that sin, unless thou make some satisfaction to thy poor seruant, for his hurt or maim received by thee. Therefore doubtless unjust dealing with seruants, is a great and grievous sin, far greater then some conceive it. again, unjust dealing with seruants is a plain evidence of the want of Gods fear, Leuit. 25.43. Thou shalt not rule over thy brother being thine hired seruant cruelly, but shalt fear thy God. Where we see an opposition between hard and cruel usage of seruants, and the fear of God. If the people of God under the Law, dealt cruelly with their brethren being their seruants, they shewed plainly they had no fear of God in them, and the reason is given verse 42. because they were the Lords seruants, whom he brought out of the land of egypt. And is it not a more plain evidence of the want of Gods fear, cruelly and unjustly to deal with seruants under the gospel brought and bought out of spiritual egypt, and the bondage of sin and Satan by Christ, and redeemed with his precious blood, as well as ourselves, without question it is. Last of all, consider what job saith, 31.13. he protesteth he did not contemn the iudgement of his seruant, and of his maid, when they did contend with him, and think themselves ill entreated by him. mark his reason verse 14.15. he that made me in the womb, hath he not made him, and if I should deal unjustly or cruelly with them; What then shall I do when God standeth up? and when he shall visit me, what shall I answer? as if he had said, if I wrong my poor seruants, how shall I stand before him that is Lord and master of us both? and how shall I come to him, and call on him with comfort, when his hand shall bee on me, and when he shall visit me with any affliction? a reason of weight and to be thoroughly considered. Wee see by this, if a master deal vniustlie or cruelly with his seruants, he shall bee at his wits end, and not know what to do, nor how with any comfort to look up to the Lord, and call on him when the Lord stands up against him, and visits him with any trouble, especially if the Lord cross him, by the undutiful or unconscionable dealing of his seruant, as it is just with the Lord so to do, the master having dealt hardly with his seruant, either pressed him with too heavy burdens, pinched him in his food, cruelly corrected him, or any way wronged him, it is just with the Lord that such a master, sometimes suffers punishment at the hands of his seruant, and is crossed by the undutiful and unconscionable dealing of his seruant; yea, sometimes smitten with that seruants tongue, the seruant telling abroad to his shane and discredit his hard usage, and it may be adding some thing to it, as that he hath not a good meales meat in a year, or the like: When an unjust and cruel master, is thus crossed and smitten, he cannot appeal to the Lord, and haue recourse to him, and pray to him, that he would release him from that cross; his own unjust and unconscionable dealing with his seruant, sets a bar between him and heaven, and he cannot pray to the Lord with comfort. If then thou that art a Master, wouldest not exceedingly provoke the Lord to anger against thee, and committe a crying sin, a sin calling for vengeance, and for which the lord will not accept thy humilliation without some satisfaction to thy poor seruant. If thou wouldst not make it evident, that thou hast no true fear of God in thee: if thou wouldst not set a bar between thee and heaven, and not bee able to pray to the lord, with comfort or any assurance of release, when the Lord doth visit thee with any affliction; especially when thou art crossed by the undutiful, and unconscionable dealing of thy seruant, and smitten by the tongue of thy seruant, and happily wronged by him. Then in the fear of God bee admonished to yield to every one of thy servants, that which is just and equal: require of them things proportionable to their strength, give them food and raimente, or competent wages, to provide them, and that in due time; haue care to measure out to them, just censure and correction for their faults; yield them moderate rest from their labours, and lawful recreation, and in time of their sickness provide( as thou art able) all good means that serves for their health and recovery, and that they haue good usage in time of their weakness; and give them also according to thy power, some further recompense over and above their wages, at their departure, according to the good and long service they haue done thee; and if thou make conscience of these things, doubtless the Lord will bless thee in thy seruants, and bless their labours to thee. And if thou bee crossed by the undutiful or unconscionable dealing of thy seruant, yet thou mayst haue recourse to the Lord with comfort: power out thy complaint into his bosom, and he will here thy prayers. One thing more may be gathered from this exhortation of the Apostle, considered together with some thing going before. Wee are to mark that the Apostle having said in the chapter before, that servants truly believing in Christ, and doing their duty to their Masters, as they ought: in singleness of heart; they shall receive of the Lord, the reward of everlasting inheritance: the LORD doth esteem them as his sons and heires, of his eternal kingdom of glory, and will reward them as his sons and heires. Yet here he exhorts Masters, to deal justly with them, and to yield unto them, meate, drink, and thei● just wages: and here Masters are bound, and of right, ought to give their seruants these things: and seruants may lawfully receive,& enjoy them, and still look for the promised reward of eternal life, the point hence arising is this. That right and title to heavenly inheritance, doth not hinder, Right and title to heavenly inheritance doth not hinder any one from having part in the outward good things of this life. nor bar any one for having part in the outward good things of this life, that is a child of God, and joint heir with Christ of the kingdom of heaven, may notwithstanding, haue, hold, enjoy, and posses worldly things, even those things it pleaseth the Lord to give him, in his place and calling: and yet certainly look for the promised reward of eternal life. It is a fancy and dream of the Papists, which they thrust on their followers, that to lack propriety in worldly goods, and wilfully to refuse the possession of them, shall haue reward in heaven above other states of life: a true believing seruant doing his duty in his place and calling, and receiuinge his wages from his master, holding and using it as he ought: shall doubtless receive of the Lord, Confutation of a Popish fancy. the reward of everlasting inheritance, when such proud Popish votaries, who willfullie refuse to posses any worldly goods vpon conceit of greater perfection: and indeed refuse labour, and all other good excersises and live on the sweat of other mens brows: shal be shut out of heaven, and thrown down to hell. Come we to the second general thing laid down in this verse( namely) the reason, the Apostle useth to persuade all masters, to yield to their seruants that which is just and equal, taken from their subiection to an higher master, amplified by their own knowledge of it, or that they ought to know it, and by setting down what master it is( namely) not an earthly but an heavenly master ( knowing) the word is the same we had verse 24 chap. 3. Interpretation. and so to be expounded ( knowing) that is, certainly knowing ( ye also) that is, even ye as well as your seruants ( haue a master) that is, haue one above you, who as a master hath power and authority over you, to call you to an account for things done or left undone, to whom you must yield a reckoning and account, as of all other things, so of your dealing with your seruants ( in heaven) the meaning of that amplification is not that they haue a Lord and master in heaven, locally circumscribed as the Epicure thinks, job 22.14. but the meaning is a great, mighty, and most powerful Lord and Master, even the Almighty Lord of heaven and earth, who is here said to bee in heaven, because he is most glorious and most powerful, able to punish offenders most severely, and as the Apostle saith, Rom. 1.18. to reveal and manifest his wrath against them from heaven, even to poure and to rain down his judgements on them, as a mighty storm that fals with violence from heaven on the earth. Thus then conceive wee the words, as if the Apostle had said. certainly knowing that yourselves as well as your seruants haue one above you, as a master, that hath power and authority over you, to call you to an account for your dealings with your seruants, even the Almighty Lord of heaven and earth, who is most glorious, mighty and powerful, able to punish you( if you offend) most severely, and to throw down his judgements on you, as a mighty storm from heaven. We are here first to mark and consider the argument of the Apostle: he reasons thus with Masters, ye Masters yield to your seruants that which is just and equal, for you yourselves are under another, you haue one as a master above you, who hath power and authority to call you to account for your dealings, and to punish you if you deal unjustly and unconscionably with your seruants, where wee see the Apostle persuades masters to do their duty to their seruants by an argument from their subiection to an higher Lord and Master, who sits above them as a sovereign Lord, having poure to call them to an account and to punish them for their neglect of duty, or any abuse of their authority, and they are to consider it. Hence we may gather this conclusion. That a special means to keep masters, and indeed men in any place of eminency and superiority in good order, and to make them careful of their duty, If masters and all superiors cont●nually remember that they haue a supreme heavenly Lord and master above them, it is a notable means to make them conscionable and careful in doing their duty. job 31.21. and to do it as they ought, is for them to haue an eye upward and ever to look, and to fix their eyes on a sovereign Lord that is above their Masters& all superiors, men in any place above others are ever to carry in mind and remember that they haue a supreme heavenly Lord and master above them, to whose censure they are subject, and to whom they must one day render an account of all their dealings,& they shall find it will be a notable means to work in them a conscience of their duty, and to make them ever careful to do it aright, we haue a worthy example of this in job, he clears himself( being in place above others) from abusing his power& authority, to the wrong of any poor helpless person under him, and he wisheth that if he lift up his hand against the fatherless, that is, used his power and authority against the fatherless, when he might help him in the gate that is in the place of iustice that his arm might fall from his shoulder, 22. and be broken from the bone, and mark his reason what moved him to take such heed of abusing his authority and to abstain from doing wrong, and dealing unjustly with any? surely this, he had his eye ever upward, his eye, even the eye of his mind, was ever on the great and glorious majesty of the Lord, 23. he knew and remembered that he had a Lord above him, and if he did wrong to his inferiors, he was subject to his punishing hand, as himself saith verse 23. for Gods punishment was fearful unto me, and I could not be delivered from his highnesse, we red Gen. 50.19 that joseph reasoned thus, with his brethren fearing( their father being now dead) that he would haue paid them again all the evil which they had done to him,& came unto him, and craved pardon of him, and said, wee pray thee forgive the trespass of the seruants of thy fathers God, Vers. 17. joseph made them this answer, fear not, for am not I under God? as if he had said, do not think that I will deal with you as you do imagine and take on me( now I haue power) to use my power to that end, to requited the wrong you haue done to me, no, no, my brethren, I know I am subject to an higher power, I am under God and I haue mine eye on that great and mighty Lord that is above me, and therefore fear no such matter; a plain evidence and proof of this point that it is an excellent means to keep masters and all superiors in order, and from dealing unjustly and unconscionably with their inferiors, even to lift up their eyes and to look upward and to remember that they haue a supreme Lord above them to whose censure they are subject, and to whom they must one day give an account. The reasons of this is plain. First, that the looking upward, and ever having an eye to that great& mighty Lord that is above them, will work in them a reverent awe and fear of his glorious majesty, and that fear will temper and season their courage, and cause them to carry in them a conscience of doing right, and keep them from doing wrong to any. And, Secondly, it will work in them humility, an humble mind, and humble carriage, and not suffer their mindes to swell, nor to bee lift up in them above their brethren, Deut 17.20. which the Lord would not haue in the King himself; which swelling indeed is the cause of scorn and contempt and of oppression and wrong. hereby then wee may see, whence it comes to pass that many Masters, and other superiors abuse their power and authority, Wh●nce it is that Masters and other superiors abuse their power and authority. and make no conscience of dealing justly and constionably with their seruants and inferiors, they fear not to wring them and wrong them, and to deal hardly with them in many respects, here is one special cause of it, they look not upward, they haue not an eye and due regard to that great Lord that is above them. Would Masters and other superiors if they had an eye to heaven, if they did behold the high and glorious majesty that sits above them, with vengeance in his hand to bee thrown down vpon them, if they deal vniustlie and unconscionably with their Seruants; would they then, as sometimes they do, not care to do open wrong to their Seruants, that all men see, and cry shane upon? Or would they covertly and cunningly wrong them, happily under colour of law and iustice, equity and conscience? As jesabel dealt with Naboth, 1 King. 21. certainly no, if they had any spark of grace in them, they would not, but many Masters and superiors look only downward, and their eye is only on the poor seruant, and such as are under them, and thence comes much unjust and unconscionable dealing towards them, and that makes them swell and lift up themselves above them, and their own corruption helped forward by the devill, teacheth them to think and say with themselves. What? Am not I a man of place and authority? am not I in this or that office? Yea, to say as it is Psalm. 12 4. Who is Lord over me? Who shall check and control me for my dealing with my seruant, or my inferior? Who hath any thing to do with it? with many like speeches. And therefore thou that art a master, or in any place of superiority above others, Masters and other superiors are to haue an eye to that great and glorious Lord that is above them. ever lift thou up thine eye, and look up to that great and glorious Lord that is above thee, and remember that he hath power over thee, to call thee to an account, and to censure thee, yea to throw both body and soul into Hell for sin, and it will be a notable curb to thee, and hold thee back from unjust and unconscionable dealing with any that is under thy power, and withall remember, that in respect of thy power and authority, thou bearest the image of God, and wilt thou blot and blemish that, and abuse that to work injustice and to do wrong? certainly that sin cannot escape the sharp punishing hand of God. Come we to the amplification of the Apostles argument in the word ( Knowing) that is, certainly knowing, being persuaded of it as a certain truth, where we see, the Apostle speaketh to Masters among the Colossians, as to men certainly knowing, and nothing doubting, but that they had a master above them in heaven; the Apostle made no question, but that it was a known truth, whereof Masters among the Colossians were assured, and fully persuaded: and he doth enlarge his argument, and further press this duty on them from their own knowledge of this, that they had a Master above them, as if he had said. ye Masters do that which is just and equal to your seruants, forasmuch as you are not ignorant, but you certainly know it, that you haue one above you as a Master, that hath power and authority over you, to call you to an account for your dealings with your seruants. Hecne we gather thus much. That certain knowledge of the truth of that which is brought in way of argument to persuade to any duty, certain knowledge of the truth of an argument either of persuasion, or of dissuasion, is of great force to prevail with them in whom that knowledge is. or to dissuade from any sin, is of great weight and force to prevail with them in whom that knowledge is; when a man can say to any person or persons, do this, for you know how you are bound to do it, or what will follow the doing of it, or avoid that, for you know the danger of it, it gives great advantage for the seating and settling of that persuasion, or diswasion on the hearts of them to whom it is directed. Hence it is that our Apostle doth often use this kind of enforcement, either to press some duty, or to dissuade from some sin, that they to whom he writ knew this or that, as 1. Cor. 6. We haue example of it in many verses, as verse 2. do not ye know that the Saints shall judge the World? Verse 9. Know ye not that the unrighteous shall not inherit the kingdom of God? and in many other verses of that Chapter. Ephes. 5.5. He useth the same kind of amplification; For this ye know that no Whooremonger, &c. And hither I might bring many other places, wherein the same enforcement and amplification is used, being indeed of great force to settle an argument on the hearts of them to whom it is directed, and the reason is plain,( namely) this. The mind and iudgement being convinced of the truth of an argument, the will and affections are more easily wrought on by the same, and more easily moved to embrace or refuse, and consequently, the whole man to practise or decline, according to the drift and purpose of it. Now this serves to discover the exceeding hardness, The exceeding hardness and searednes of many mens hearts discovered. and( as I may say) the searednesse of of the hearts of many in the world, who will not be persuaded to that which is good, or dissuaded from that which is evil, though they know that to be most true, yea, truth itself, that is brought as an argument to work on them; as let this undeniable argument be brought to dissuade the swearer, the drunkard, or any other profane person from his sin; that one day he must appear before Gods iudgement seat and come to iudgement for his sin, and it moves him nothing at all, no, though it be sharpened and driven down with this enforcement, that he knows it to be true and his own conscience tells him so, yet the edge of it is many times turned back, and blunted on the hardness of his heart. Wilt thou say thou swearer, thou drunkard, or thou profane person, whosoever thou art, that thou knowest not this, or thou art not persuaded of the truth of it, that thou must one day come to iudgement for thy sin? Why there is one within thee, even thine own conscience will tell thee the contrary. Some knowledge of a iudgement to come is implanted in nature: the very heathen in the darkness of nature had some glimmering light of it, and therefore set up Minos, Rhadamanthus, and Aeacus, as iudges in Hell. And hence it is, that even mere natural and carnal men, though they sin in a corner, no eye of man looking vpon them, yet they tremble and are afraid, and the word of God is pregnant and plentiful to this purpose, and it hath often sounded in our ears, and therefore thou canst not pled ignorance, that thou knowest it not, and yet will not thy knowledge of the truth of this argument( thou knowing it to be true from the light of nature, and from the word of God) work on thee, and dissuade thee from thy sin? Oh then thou must needs confess thou hast a most hard and benumbed heart, and that is the greatest plague that can befall any in this life, that is greater then the ten plagues of egypt, and therefore now take notice of thy fearful condition, and with speed hasten out of it, and take this with thee, and think on it, if thy knowledge of this truth that there is a Lord above, and a judge of all the world, who will one day bring thee to iudgement for thy sin, do not now prevail with thee to dissuade thee from thy sin, thou shalt one day find and kneel the truth of it, yea, thou shalt kneel the weight of his wrath to thy eternal woe and confusion for ever. The Apostle adds ( in heaven) a master in heaven( that is) a most glorious, mighty, and powerful Master. Hence it is clear. That Masters and all superiors haue a most mighty and powerful Lord and Master over them, Masters and all superiors haue a most mighty and powerful Lord and master over thē. therefore they are to serve him in fear, They are to serve that Lord in fear. and to rejoice unto him with reverence, Psal. 2.11. And to fear the stroke of his hand it must needs be an heavy stroke that comes from the highest heauens. The greatest man in the world, can fetch his blow but from his head; his crown, his power and authority, which is only to kill the body; but the stroke of the Lords hand comes down from heaven, yea, from above all heauens, and if it light on thee it kills both body and soul, it strikes thee down to hell, and therefore take heed of it. Note we in a word thus much further that the Lord is said to be in heaven, How the Lord is said to be in heaven. not because he is there circumscribed, but because he is most mighty and powerful. hereby is met with the foolish opinion of some blind people, The foolish opinion of ignorant people met withall. who think that God sits in heaven like an old man, with a crown on his head, and a sceptre in his hand: and this must teach us, when we come before the Lord, to pray unto him, to hear his word, or the like, Note. to come with al reverence and fear, this is the argument of the Preacher, Eccl. 5.1. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in the heauens and thou art on the earth, let thy words be few. We must take heed of lightness and unseemly behaviour in the presence of God. VER. 2. Continue in prayer, and watch in the same with thanksgiving. I haue not yet laid forth the parts of this Chapter, though I haue handled the first verse of it, because( indeed) the first verse of this Chapter belongs to foregoing matter, being a continuance of the Apostles exhortation to special duties that concern Christians, and so rather to be reserved to the former Chapter then to this. The parts of this Chapter. But now for the general resolution of this Chapter, into the parts of it, leaving that verse as belonging to the third Chapter. Know we that it contains in general two things. First, a regression, and a return made by the Apostle, from special duties of Christians to general, and that by way of exhortation, from the beginning of the 2. verse to the 7. And Secondly, the conclusion of this whole Epistle from verse 7. to the end of the Chapter. The conclusion of this Epistle subdivided. Now the conclusion contains in it these more special branches. First, a declaration of the Apostles own love, and care of the Colossians, by sending certain Messengers unto them,. vers. 7.8.9. Secondly, a declaration of the love of others towards, them, both by their salutations sent to them, and by their prayers for them in the 10.11.12.13.14. Thirdly, a setting down of some special things the Apostle willed the Colossians to do, and should cause to be done, both to the Church of Laodicea, and to some particular persons in the 15.16.17. verses, and Lastly, the shutting up of the Epistle with the Apostles own salutation, and his prayer to God for them, with a short precept interlaced between these two things▪ verse 18. Now then the first general( as we said) is a regression, The first general part of this Chapter subdivided. a turning from special to general duties, the Apostle exhorting thereunto in 2.3.4.5.6. verses, and his exhortation is twofold, and may thus be branched out. First, an exhortation to prayer and thanksgiving in 2.3.4. verses. Secondly, to a wife carriage and behaviour towards them that are without in the 5. and 6. verses. For the first of these the Apostle doth exhort to prayer and thanksgiving, both for themselves and for others generally vers. 2. and then also for him and Timothy in particular, expressing what he would haue them to ask of God for them in verses 3.4. Come we then to his general exhortation in the second verse, ( Continue in prayer and watch in the same with thanksgiving) where we haue the Apostles exhortation to prayer, not barely propounded, but amplified by two qualities which he requireth in prayer,( namely) continuance and watchfulness; he exhorts to prayer, and that continual and earnest, ( continue in prayer and watchfulness in the same) and then to join to prayer thanksgiving. Continue( that is) go on, persever, Interpretation. and be incessant ( in prayer) the word translated prayer, in this place doth properly signify adoration, or an humble entreaty for any thing at the feet of another, when a man doth prostrate and humble himself at the feet of another and entreat for some thing at his hands, and so this word is here to bee taken in a large sense and signification( namely) for any humble and holy request made and offered up to God by faith in the name of Christ, for things needful, either for ourselves, or others, the word ( prayer) in this place, is to be taken as comprehending under it both request made to God, for good things for ourselves, properly called petition, and request made for the avoiding, or removing of evil from ourselves, called supplication, or deprecation, and also request made for the good of others, or the turning away of evil from others, called intercession, as they are distinguished by the Apostle, 1 Tim. 2.1. I exhort therefore, that first of all supplications, prayers, intercessions, and giuing of thankes be made for all men. ( And watch in the same) The meaning of these words is, and bee fervent in that holy exercise of prayer, let it bee performed of you with earnest intention of soul and body, for watchfulness( as we know) is opposed to drowsiness, and sleepiness; and so here, being applied to prayer, is opposed to a could, careless, drowsy, and sluggish performance of that duty: ( with thanksgiving) that is, with returning praise, and thankes to God, for good things received, whether they bee obtained by your requests, or freely bestowed vpon you, without, or above your supplication. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said. persevere, and be incessant in making and offering up to God by faith, in the name of Christ, humble, and holy requests for things needful, both for yourselves and others, and be fervent in that holy exercise, performing it, with earnest intention, both of heart, mind, and body, and return praise for good things received, whether they be given vpon your request, or freely bestowed vpon you, without, or above your supplications. Wee are here to mark, that our Apostle having laid before the Colossians, many excellent duties, both general and special, both common to all Christians, and proper to some in their particular state and condition of life, he now exhorts them to prayer. Our lesson hence is this. Although teaching and exhortation bee singular and notable means to frame us to godliness and righteousness of life, yet ought prayer also to bee adjoined to them. It is not enough for us to hear, and to be informed of duties that concern us, both as we are Christians, and in our particular states and conditions of life, and to be stirred up to the practise of them, but to that information and incitement, prayer must be added, It is not sufficient to be informed what duties concern us both in general& particular,& to be stirred up to the practise of them, but to that information& incitement prayer must be added. both public and private, for why? as the Apostle saith, 1. Cor. 3.6. I haue planted, Apollos watered, but God gave the increase: so then neither is he that planteth, any thing, neither he that watereth, but God that giveth the increase. Paul may plant, and Apollos water, but God gives the increase, and at his hand it must be sought for, by earnest prayer; the lord that hath promised a blessing to his ordinance, hath appointed prayer to be the means to draw it down to us, and having commanded us to hear him speaking to us in his word, he hath appointed that wee should seek to him in prayer, to make his word effectual unto vs. And the reason of this is, that wee find 1. Cor. 2.10 it is onely the spirit of God, which searcheth the deep things of God, and as no man knoweth the things of a man, save the spirit of a man which is in him: so no man knows the things of God, but the spirit of God, no man knows the meaning of the Lord in his word, unless the Lord give him his spirit, to open and declare it to him: The outward teaching by the word must bee seconded by the inward teaching of the spirit of God, otherwise it will be unprofitable, yea hurtful, and a savour of death to death, yea, though the spirit of God do enlighten the mind, and give understanding of the comforts of the word,( as he doth sometimes, even to wicked men and reprobates) yet if he work not further then that, there is no faith in the heart to beleeue those comforts with comfort. And though the spirit give knowledge of duties that concern men both in general and special, yet if he do not also bend the will and affections, and frame the whole man to an holy obedience, certainly there will follow no conscionable practise of those dutie●. Now the spirit is to be sought for by prayer, and to the prayer of faith the promise is m●de, that by it we shall obtain the holy Ghost, Luke 11.13. if you which are evil can give good gifts unto your children, how much more shall your heavenly father give the holy Ghost to them that desire him. And therefore( doubtless) to teaching and exhortation out of the word, that they may be effectual, prayer must bee added, both public and private. This then( for the use of it) gives me just occasion to reprove many persons who haue no manner of care nor conscience in them of this duty, reproof of them who add not prayer to their hearing of the word of God. many there be, who ●re so far from adding prayer to that which they haue heard taught, and to which they haue been exhorted out of the word of God, as they never so much as once think on things delivered; if once they get out of the Church the things spoken are to them as though they had never heard them. They suffer the divell to steal the seed out of their hearts, and to take up their mindes with other thoughts, yea, if( happily) some do a little think or speak of things they haue heard, and will freely confess that Paul may plant, and Apollos may water, but God gives the increase. Yet where is almost the man or woman, that do so humble themselves in prayer, and privately call on God to make the things they haue heard profitable to them, and to work in them faith and holy obedience, such a man or woman is rare for to bee found. What? dost thou dream of any strength in thyself, to beleeue or to do the things thou hast heard out of the word of God? Art thou so unacquainted with the corruption of thine own heart? that is a gross blindness indeed, and if thou so think, thou shalt never do any good duty made known to thee out of Gods word: good duties are discovered to thee out of the word of God, that thou mayest see thine own weakness and wants, and bewail them, and humbly beseech the Lord, as well to make thee obedient to his will, as to reveal to thee the rule of life. And for want of this, because men do not add private prayer to that which hath been taught, and to which they haue been exhorted, it comes to pass that the word is unfruitful and unprofitable to them, though both general and special duties haue been laid before them, and they haue been stirred up to the practise of them, yet most men are still in their sins, and as unreformed as ever they were, and here is the cause of it, to teaching and stirring up to their duties, they never added prayer, they never humbly besought the LORD, as he had outwardly taught rhem their dueties by preaching, so he would inwardly teach them by his holy Spirit, and work in them a conscience of their dueties. Well, consider( I beseech you) it is a fearful thing when the holy ordinances of God haue no power with us, when they are not effectual to our good, and that comes to pass for want of earnest prayer to God, as well in private as in public for a blessing upon them. Yea, hence it is, that oft times the LORD doth power down a curse upon men, and they are made worse by the holy things which they haue heard and therefore learn we ever hereafter, to teaching and exhortation to add prayer. Yea, let such as make conscience to meditate and confer on the word heard, join to their meditation and conference earnest and hearty prayer, it was Dauids practise to meditate in the Law of God continually, Psal. 119.97. verse, and that he sanctified his meditation by prayer, it is clear Psal. 19 14. let the meditation of mine heart be acceptable in thy sight, O Lord my strength and my redeemer, and therefore think not because thou art a man fearing God, and thou makest conscience to meditate on the word heard, and thou dost rightly conceive of things delivered, therefore thou needest not add prayer to thy meditation; no, no, the more godly thou art, the more need hast thou to pray, because Satan will be busiest against thee,& thou art the readiest to bee puffed up with a conceit of thy knowledge& remembrance of holy things therfore do not thou forget to join to thy hearing to thy meditation& conference, earnest& humble prayer. now touching the Apostles exhortation to prayer, much might be said of prayer in general, but I hold that not so pertinent to the purpose of the Apostle, I will rather speak of the qualities here required to bee in prayer. First therefore the Apostle requires continuance and perseverance in prayer, We are to continue and persevere in prayer. that wee continue and persevere in calling on the name of the Lord in prayer, and pray continually, and this the Scripture much exhorteth unto, 1. thessaly. 5.17. Pray continually, Ephesians 6.18. Pray always with all manner of prayer and supplication in the Spirit, Luke 18.1. Our saviour spake a Parable unto them, to this end, that they ought always to pray, and not to wax faint, and this I might further prove by many examples, and make it clear that wee are not to think the exercise of prayer, needless or unseasonable at any time. The reason is plain, prayer is to bee used as oft as occasion is offered, now all times minister occasion of prayer, for what time is it, wherein wee ought not to pray that the LORDS name may bee sanctified, his kingdom erected, his will performed, our necessities supplied, our sins remitted, we supported in temptation and delivered from evil? And if wee haue all things that heart can wish, belonging both to body and soul, yet wee haue need to crave Gods blessing on them, that they may do us good. All times therefore ministering occasion of prayer, wee are to pray continually. If this bee so, may some say, then no time is to bee given to the preservation of life, and to follow the works of our callings, this was the error of some very ancient. To answer it, so as wee may avoid this error, and yet preserve the true meaning of the Scripture, know we that the exercise of prayer is twofold, ordinary and extraordinary. ordinary, to bee used daily: extraordinary, at some times, as occasions requires, as for the avoiding or removing of some great affliction, or heavy iudgement, or for the obtaining of some needful grace or temporal blessing, and for the performance of this, a man may for a time omit the works of his calling, and give himself wholly to prayer, but ordinary prayer, that may stand with the performance of all dueties belonging to a mans calling, a man may both serve God by ordinary prayer,& that continually,& do whatsoever his calling( though it bee most laborious) doth require, and that this may be conceived. Know we further. That ordtnarie prayer is either set and solemn, in ample manner to be performed, and that vpon set and certain occasions, as at the beginning of works, at the receiving of the creatures of God, at our going to rest at night, or it is sudden and short, called Eiaculation of heart( that is) a secret and sudden lifting up of the heart vpon any occasion; and this kind of ordinary prayer may be used in the midst of necessary business, it doth neither hinder it, nor is hindered by it. Thus wee see how wee may pray continually, either by set, or by sudden prayer, and yet not omit the dueties of our callings, nor the preservation of life. Now then to persuade to this duty, to which wee are hardly drawn: reproof of such as pray by fits and starts, and of such as either break ●he use of that exercise, or seldom use it. and hence it is, that some pray onely by fits and starts, only in time of some affliction, when the hand of God is on them, or when their consciences are a little touched with the point of the spiritual sword, the word of God, and some there bee, who heretofore haue used prayer in their houses, and now haue either altogether left off that exercise, or seldom use it, and so indeed show themselves to be hypocrites, job doth so brand them, job. 27.10. will the hypocrite call vpon God at all times or continually; as if he had said, certainly no, he will not. Two motives to stir us up to ●ontinu●●ce ●nd per●●uer●nce in prayer. Now then to persuade us to the practise of this duty: consider the necessity of it, and the sweet and comfortable fruits of it. For the necessity of it, to pass by our own wants of body, and soul, which( if we feel) will bring us on our knees, there is a necessity lying vpon us in regard of Gods commandement, prayer being a special branch of his worship required in his word, and his will is, that this commandement should be as well kept as any other, and condemnation will befall us, as well for the neglect of this, as of any other? And for the fruits of prayer, The excellent fruits of prayer they are many and great. prayer as a means( not as a meritorious cause not by merit and worthiness in itself but by faith in the promise) as a means( I say) it obtains remission of sins, it turns away all evils as punishments; and supplies all wants, it doth sanctify and give an holy use of all the good things we enjoy, and without which wee are usurpers, and do wickedly abuse Gods blessings. For all things are sanctisied to our use by the word and prayer, 1. Tim. 4 4. Yea further, prayer gives strength to faith, hope, and other graces of Gods spirit. And is it impossible( saith one) that either that Christian who is diligent in prayer, should bee weak in faith and other graces, or that grace should abound where there is a neglect of prayer, Matth. 26.41. watch and pray( saith Christ) that ye enter not into temptation, as if he had said, be vigilant and careful in the performance of this duty, that you may bee strong in faith, able to quench the fiery darts of the divell, and to withstand the force of temptation to sin. And hence it is that one saith, pray, and sin if thou canst, noting how special a preservative prayer is against temptation, if in time of temptation, we fly to God in the prayer of faith, for strength and assistance, we● shall either haue the temptation removed, or receive the answer made to Paul, 2. Cor. 12.9. my grace is sufficient for thee. Oh then seeing such precious fruits come from prayer, let us bee stirred up to a continual use of it, and to hold on a constant and continued course in the practise of it, not only publicly in the congregation, but privately in our houses, with our families, that so wee may become familiar, and as it were better acquainted with the Lord, for in prayer we haue some familiar fellowship with God. Let us therefore haue recourse to the LORD by prayer, that by it, as a means, wee may obtain pardon of sin, freedom from all evils, supply of all wants, and further strength and increase of all graces. Wee are to take notice of one thing further comprised under this first quality of continuance and perseverance in prayer, for indeed the word here rendered ( continue) signifieth not only continuance in regard of time, but instancy and importunity, and it is so translated by some, and that truly, be instant in prayer. So that hence we are taught. That wee must not onely pray continually in regard of time, We must after an holy manner be instant and importunate with God in prayer. but wee must bee instant and importunate with the Lord in prayer, with an holy instancy and importunity, wee must not onely hold on a constant and continued course in prayer, but we must also solicit the Lord often, for the same things, if our requests bee not granted, wee must pray for the same needful things again and again, till he Lord answer us graciously, hear our prayers, haue mercy, and help us with such things as wee crave at his hands, or something proportionable, and this our saviour hath taught us by the example of a man that comes to borrow bread of his friend at mid-night, Luke 11.8. I say unto you, though he would not arise and give him because he is his friend, yet doubtless, because of his importunity, he would rise and give him as many as he needed. So saith Christ, ask and it shall bee given you, not onely ask but seek, neither there rest, but knock, and and this also is taught by the Parable of the widow and wicked judge, who feared not God, nor reverenced man Luke 18.1.5. and the reasons why wee must bee instant in prayer, and after an holy manner importunate, and even bold suitors of God, asking and craving the same needful things( as yet not granted) again and again are two. First, to show our earnest and hearty desire of the things wee pray for, coming from a true inward feeling of the want of them, that wee hearty desire them as things most profitable, and good for us, and therefore will not suffer the Lord as it were, to rest till he grant them unto vs. Secondlie, to show our patient dependence on Gods good pleasure, that wee beleeue the promises of God, not onely touching the substance of them, but also in regard of the circumstance of time, that wee wait and depend on the LORD, not onely in the matter of his promise, but also in respect of his own good time appointed for the accomplishment of it, and that wee are not such, as if wee bee not heard at the first, will fling away in a chafe, as men use, who having received repulse and denial, say they will never open their mouths more in the matter, they will not bee so much beholding to them to whom they sue, that wee may show ourselves far from this impatient behaviour, and that wee are not such as prescribe when the LORD shall hear and grant our requests, but that wee in patience depend upon him, wee must( our lawful requests being not yet granted) still continue to solicit and importune the LORD in our prayer. Many there bee who are justly taxed as failing in this duty. Some there bee that will prescribe to the Lord when he shall hear them, and are impatient of any delay; reproof of them who ei●heir prescribe to the Lord, when be shall hear their prayers, or are impatient if their requests be not speedily gran●ed. yea, bee there not some, who, if the Lord do not hear them, nor and answer them according to their desire, after once or twice calling vpon him, and asking of some needful thing at his hands, even secretly shrink from the LORD, and say in their hearts, as the King of Israels messenger said, 2 King. 6.33. Should I attend on the Lord any longer? Their practise shows it plainly: for let the hand of God be vpon them, and let them be under any affliction, in their bodies, children, or goods, and what do they? Happily at the first they seek and sue to the LORD by prayer, themselves, and desire others to pray for them, but if comfort and deliverance come not when they would haue it; do they still continue seeking and suing to the LORD? Are they impotunate suitors, in patience waiting for the Lords answer? Nothing less. They fall from seeking to the Lord, even to seek to the devill and his instruments, to Witches, Wizards, and such like: Surely such persons show they haue no true faith in the promise of God, they trust not God on his word for comfort in this life. And it is certain( say what they will) they trust him not for comfort in the life to come, and for the salvation of their souls; yea, even the dear children of God do sometimes fail in this duty, and show their infirmity in this kind, Note. Gods children are sometimes impatient, if the Lord defer to grant their requests. when they living under some great affliction, power out their suits to the Lord for ease, comfort, and deliverance, and the Lord seems to haue a deaf ear, and after some good space of time, their requests are not granted, what shall ye hear sometimes from them? Surely this, or the like speech, savouring too much of their own weakness, alas, I haue many times called on God, and made my humble svit unto him for comfort, but as yet, I find none, or the Lord seems to hid his face from me: and as the Prophet saith, Lament. 3.8. When I cry and shout, he shuts out my prayer? What would you haue me to do? Shall I still continue praying? I fear me, the Lord is angry with me. Thus do the dear children of God, sometimes discover their weakness. 2. Things are to be considered to make us instant and importunate with God in prayer. And wee must learn to strengthen ourselves against it, and if thy lawful request bee not granted after many times calling vpon God, yet do thou still persist in prayer, and comfort thyself with the consideration of these things. First know, that the Lords delay to grant thy request, is not a token of his anger, if so bee he give thee perseverance in prayer, if the Lord give thee grace still to persist in prayer, and still to sue to him, he deferring to grant thy request, that perseverance is a more excellent gift and greater mercy, then the thing thou suest for, it is exceeding pleasing to the Lord. again, consider it is the Lords manner, many times to defer to grant the request of his children, and that for the special good of his children. 4. Reasons why the Lord doth defer to grant the requests of his children. As first, that by deferring he may try their hope, and exercise their faith, that he may see whether they thorowlie beleeue his promise, and will depend on his goodness, even then when he seems to hid his face from them: thus dealt Christ with the Canaanitish woman, Matth, 15. from 22. verse to thy 28. First, she cried, Haue mercy on me oh Lord, the son of david, my daughter is miserable vexed with a devill, he answered not a word, made as though he heard not. Secondly, his Disciples besought him for her, then he answered( cutting them short) he was not sent but to the lost sheep of the house of Israel. Yet shee came again, worshipped him, and said, Lord help me; he repelled her again with this; It is not good to take the childrens bread and to cast it to whelps: he called her dog, a bitter repulse, yet shee still persisted in prayer; and then he answers, O woman, great is thy faith, bee it unto thee as thou desirest. Secondly, the Lord sometimes deferreth to grant gifts sought by prayer, that when they are given, they may be more welcome to vs. Thirdly, that his benefits should be esteemed of, more reverently, and not regarded as things of course. And last of all, that our fervency in prayer might increase. Thus the Lord dealt with Moses, Exod. 32. The Lord purposed to spare his people, and not to destroy them, yet when Moses prayed for them he seemed not to regard his prayer. Nay, he said to him, vers. 10. Let me alone that my wrath may wax hot against them, for I will consume them; this was to inflame the affection of Moses, to make him more instant for the safety of the people, as( indeed) he was, verse 11. O Lord( saith he) why doth thy wrath wax hot against thy people which thou hast brought out of the land of egypt. Thus we see that repulse must not discourage us from perseverance and importunity in prayer, no, no, if thy lawful request be not granted after many times praying, know it is for one of these 4. causes before spoken of: and withall remember, if the Lord give thee grace to persevere in prayer, he deferring to grant thy request, that is a more excellent gift then the thing thou suest for, and exceeding pleasing to God; and therefore let not thine own corruption prevail with thee, and cause thee to cease calling on God, because he seems not to hear thee for a time, think not that the Lord is therefore angry with thee, that is but thine own weakness, still persist in prayer, and the Lord in his appointed time will hear thee, and give thee that thou callest for, or some thing proportionable, even that which shall be most for his glory, and thine own comfort. Come we to the second quality here required in prayer ( watch in the same.) The second thing our Apostle requires in prayer, is watchfulness,( that is) fervency, that the holy exercise of prayer bee performed with earnest intention of heart, mind and body, We must bee fervent in prayer, and pray with earnest intention of hearts, mind, and body. it is not enough that we pray, and that we continue and persevere in prayer, unless wee bee also watchful and fervent in prayer, and therefore our Apostle here joins these two together; Continue in prayer, and watch in the same: So likewise Ephes. 6.18. requiring that wee should use our spiritual armour with all prayer and supplication vpon all occasions, in, or by the Spirit, he addeth, and watching thereunto withall perseverance and supplication. And 1. Pet. 4.7. saith the Apostle, Bee ye therefore sober, and watching in prayer; and that prayer must be fervent. The reason and ground of it, is the Commandement of God, who hath enjoined us, to fear, love, and serve him, with all our heart, soul, and strength, he requires vehemency and fervency in all duties both towards himself and towards men, therefore prayer being an excellent service of God, it ought to be fervent, and to be powred out with earnest intention, both of soul and body. Hence it is called, a powring out of the soul, 1 Sam. 1.15. and of the heart, Psalm, 42.4. And indeed, the heart and inward soul is the chief seat of fervency in prayer, howsoever fervency in prayer bee for the most part, expressed by outward signs and gestures of the body, as by shedding of tears, by lowdnesse of voice, by bowing or prostrating of the body, by lifting up the hands, eyes, and such like, yet sometimes, no doubt, there may bee a fervent prayer made to God, Note. where these signs and gestures are wanting, as in case of extreme weakness of body, when the body through rage, or extremity of sickness is exceedingly weakened, the senses decayed, speech taken away; so that the heart and mind are the chief seat of fervency in prayer, they especially are to be carried to a quick and ready performance of the duty of prayer, and to bee watchful and attentive in it, yet so, as( out of the case before specified) that fervency be expressed, by outward signs and gestures of the body, the exercise of prayer must be performed with earnest intention both of soul& body. here then I might justly tax many Popish prayers, as lip-labour and displeasing to God, Many popish prayers lip-labour and displeasing to God. as their prayer in an unknown tongue, their numbering of prayers on their beads uttered without any sincere affection of the heart, and their mumbling up their prayers in their canonical houres, &c. But I leave them, and come to ourselves: Is it so, that prayer must be fervent, and that the holy exercise of invocation must be performed with earnest intention of soul and body. What then shall wee say of such, as haue no sooner kneeled down and lifted up hands and eyes towards heaven( and some do scarcely so much) but forthwith, reproof of such as are drowsy and sluggish in prayer, or pray onely of custom& for fashion sake. as if they were a sleep, or in a heavy slumber, they hau● forgotten before whom they haue presented themselves, and what is the thing they haue in hand. Others having begun well, by and by forget themselves, and suffer their drowsy mindes to bee carried to some other thing, and as if they were in a slumber speak many times they know not what, or at least they consider not what. And do not many come before the Lord, both in public and private, and call on him onely of custom, and for fashion sake, and so utter out a could and sluggish prayer? These things are too common amongst men. Well, I beseech you to consider things aright, would any man thus behave himself in making his petition to a Prince, a mortal man, and that for trash and transitory things? Surely, if he had any understanding in him, he would not, and shall we then be so heavy, and drowsy, so could and careless in supplicating, and making petition to the King of Kings, for things of greatest weight and moment? do we think to obtain any mercy or good things at the hands of God by a sluggish and drowsy prayer, uttered with yawning, half sleeping and half waking? No certainly, we shall not, as the prayer of faith( if it bee fervent) is an excellent service to God, and exceeding pleasing to him, and o● great force to bring down many blesings from the Lord, Iam. 5.16. So on the other side, could, sluggish, and drowsy prayer, and a prayer only of custom and fashion, cannot choose but bee highly displeasing to the Lord, and a means to pull down his curse; for the more excellent the service is, and the more acceptable to God: the more shameful a thing it is, and the more displeasing to God, to perform it slothfully and drowsily. and therefore take heed thou do not so perform it. Labour thou to be fervent in prayer and to put up thy supplications and suits to the Lord with earnest intention of soul and body. And to that end use helps, as thou wouldest use means to keep the body waking, if thou wert to attend some weighty business in the night: 3. Things helpful to make us watchful and fervent in prayer. so in the holy business of prayer, use means to keep thy mind and thy heart waking, that they may be watchful and earnestly intend that business And to that purpose, First, call to mind and remember before whom thou dost present thyself in prayer, even before that great and glorious majesty, the Lord, before whom the Angels cover their faces, Isai. 6.2. Secondly, bring with thee a feeling of thy wants, even those things thou prayest for. And thirdly, fear just repulse, that the Lord may justly shut out thy prayers in respect of thy could and careless calling vpon him. And if thou carefully use these, and the like helps, doubtless thou shalt find them excellent means to rouse thee up in prayer, and to quicken thee to a fervent calling vpon the Lord, and to make thy heart and mind earnestly intent on that holy business, and then thy prayer will bee a means of many blessings, and much comfort unto thee. The Apostle adds ( with thank●sgiuing) I spake of the point of thanksgiving, Cap. 3.17. and therefore will not now stand vpon it, onely note we, that the Apostle would haue prayer and thanksgiving joined together. he saith not Continue in prayer, and watch in the same, and give thanks, as if they were things to be done at several times, But continue in prayer, and watch in the same with thanksgiving. Hence we may gather thus much. That even then when we haue cause to pray, wee haue also cause to bless the Lord, When wee haue cause to pray, we haue cause also to bless the Lord. and to praise him, when wee are under some cross or affliction, and haue cause to call on the lord for ease, and comfort, and deliverance, even then also, haue we cause to open our mouths to magnify and praise the name of the Lord. And hence it is that our Apostle, 1 Thess. 5.18. exhorts us to give thankes in all things. It is a common corruption amongst men, that the feeling of some present evil and affliction it steals from them the remembrance of other mercies and blessings, reproof of them who are so apprehensive of their present affliction as they forget Gods mercies vouchsafed unto them. and it seals up their mouths that thy cannot bless the Lord for them as they ought; let a man haue cause to bless God for many good things, yet if he bee crossed in any one thing, that cross commonly takes away the remembrance of these good things, and he forgets to bless the Lord for them. This is a great corruption, wee must learn to avoid it, and know, that even then, when wee( lying under the hand of God) haue cause to pray, for ease, comfort, and deliverance. We haue also cause to give thanks to the Lord, for many good things, for( happily) in thy affliction the Lord gives thee patience, and inward comfort; and this is certain, that in any affliction that befalls thee, the Lord deals not with thee according to thy deserts, for he might plunge thee into the pit of Hell for thy sins, and if he mitigate of that iustice, and more easily correct thee; thank him and bless his name for that mercy, and bee not onely fervent in craving ease and comfort at his hands, in time of thy affliction, but at the same time remember( as thou hast just cause) to bee also as forward in giuing thankes to the LOKD for mercies reeeiued. VER. 3. Praying also for us, that God may open unto us the door of utterance to speak the mystery of Christ: Wherefore I am also in bonds. In this verse our Apostle comes to exhort the Colossians to pray for him and timothy in particular, and requesteth them together with themselves to remember him and Timothy in their prayers, ( praying also for us) and then he expresseth what he would haue them to ask of God for them, namely, the gift of speech and utterance, under a borrowed and metaphoricall speech, in these words, ( that God may open unto us the door of utterance) and withall he sets down for what purpose they would haue that gift of utterance bestowed on them, even for the publishing and declaration of the gospel, which( by way of commendation) the Apostle calls the mystery of Christ( to speak the mystery of Christ) and he further shows the excellency of the gospel by his sufferings for it, that for the Gospels sake, he doubted not to expose himself to trouble, and was in bonds for it, ( Wherefore I am also in bonds) and then he further requires their prayers for himself more specially that such a gift of utterance might bee given unto him as was fit for the publishing of the gospel, both in regard of the excellency thereof, and of the special trust of Apostleshippe committed to him verse the fourth, that I may utter it as it becometh me to speak, these are the general things contained in these two verses. Come we to speak of them in order. And first the Apostles request made to the Colossians comes to bee considered, he requesting their prayers for himself and timothy( praying also for us) there is no hardness in the words, for the sense of them, the meaning of them is this. Remember me and timothy, together with yourselves in your prayers, commending yourselves to the LORD in your holy petitions& supplications, and us also together with yourselves. Now then wee are first to mark and consider that our Apostle requesting the prayers of the Colossians for himself and Timothy, did thereby signify that he and Timothy stood in n●ede of their prayers, and what was he and timothy? surely men endowed with a great measure of knowledge and grace, and men of excellent gifts, Paul( no doubt) a chosen vessel of God, Act. 9.15. was a man of rare gifts, and adorned with excellent knowledge, wisdom, courage, humility, and many other worthy graces of Gods spirit, and of Timothy, he witnesseth 2. Timoth. 3.14.15. that he had known the Scriptures of a child, and was persuaded of the things he had learned of him, yet these men request the prayers of the Colossians, and thereby imply that their prayers were indeed need. full for them, and that they stood in need of their prayers. Hence then we are taught thus much. The best and the most holy haue need of the prayers of others. That even the best haue need of the prayers of others, men that haue the greatest measure of sanctification, knowledge, and gifts, and are in great favour with the LORD; notwithstanding haue need of the prayers of others for them: And hence it is that our Apostle not only here, but in many other places doth request the prayers of others for himself, Rom. 15.30. he entreateth the Romans earnestly, even for the Lord Iesus Christ his sake, and for the love of the spirit, that they would strive with him, by prayers to God for him, Ephes. 6.19. he desires them of that Church that they would make supplication for all Saints, not onely for the weaker sort, but also for the strongest, and for him in particular, that utterance might bee given unto him, that he might open his mouth boldly, to publish the secret of the gospel, 2. thessaly. 3.1. Furthermore brethren( saith the Apostle) pray for us, that the word of the Lord may haue free passage, and bee glorified as it is with you. Thus doth our Apostle often recommend himself to the prayers of others, and thereby plainly show, that he conceived, and would haue others to understand, that he stood in need of other mens prayers. The reason why men of greatest gifts and grace stand in need of other mens prayers are these. First, because howsoever they haue received much, yet they still want, not onely some graces that are found in others, but in the measure and degree of those which themselves haue received, even those graces and good gifts they haue received may bee further increased, and therefore they stand in need of the prayers of others to that purpose. Secondly, they are in danger through their own corruption to swell, and to bee lifted up above their brethren, in respect of their good gifts received, and therefore also haue need of the prayers of others. Thirdly, the divell is most busy against them that are more eminent then others in grace and sanctification, he labours by might and main, to overthrow them, knowing well, that the fall of such commonly carries many others with it, and that God is more dishonoured by their fall, then by the fall of many others, and therefore even the best, and such as are endowed with the greatest measure of grace, haue need to be helped by the prayers of others. Let no man then think himself so excellent and so far advanced above others in knowledge, or any grace whatsoever, No man is to ●●●k himself 〈◇〉 ●xcellent in knowledge, or ●●ny other ●ce as that he hath no mind of other mens prayers. as that he hath no need of other mens prayers, if any so think, he deceives himself in his own proud conceit, and his own heart deceives him: if a man haue the spirit of grace, and prayer, and bee able to pray for others, and can boldly go to the throne of grace, and his calling bee to pray for others,( he being a Minister) yet he must know that himself also hath need of other mens prayers, it is not a matter of compliment and form onely for a Minister, and one that is endowed with an excellent gift of prayer, sometimes to recommend himself to the prayers of the people, no, no, he ought to do it, he must consider that the force of prayer is not from the dignity of the persons that make it, Note. but from faith in the promise, and though they that pray for him, bee far inferior to him in knowledge, and other excellent gifts, yet being many, and joining together in the prayer of faith, as one man, their prayers are of great force with the LORD, he hath made a gracious promise to them, Matthew the eighteen, nineteenth and twentieth; If two of you( saith our saviour) shall agree in earth vpon any thing, whatsoever they shall desire, it shall be given them of my father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Acts 12. Wee find that earnest prayer, being made by the Church to GOD, for Peter, when he was imprisoned by Herod, the LORD sent his angel and delivered him. And therefore let none of us think it is a matter onely of form, or a needless thing for a Minister, or one that hath excellent gifts, and happily a notable gift of prayer himself, to crave the prayers of others; he hath need so to do, even in the time of his greatest strength, and in time of sickness, or some great danger he ought to require the assistance of others in prayer, and to put himself on the public prayers of the Church; and if the best, and such as are endowed with excellent gifts, haue need of other mens prayers, certainly, then they much more that are of meaner gifts, and haue less measure of grace. now before wee come to the next point, it is not amiss to discover an error of the Papists; from this and the like places of Scripture, our aduersaries the Papists would gather warrant for their invocation of Saints departed. And thus they reason. Saint Paul here and in other places desireth the prayers of others living on the face of the earth,& entreats them to pray for him: therefore( say they) much more may we desire the prayers of Saints departed, A Popish argument for invocation of Saints departed. and now in glotie, and pray them to pray for vs. A weak and sillie ground, it followeth not, that because wee may request the living to pray for us, therefore wee may desire the dead and Saints departed so to do, when wee answer them, that wee haue commandement, for one living man to pray for another, wee find express warrant in the word of God, that one living man may request the prayers of another, but no commandement nor warrant for us to desire the prayers of men departed. What is there reply? Forsooth( say they) wee need no commandement to pray, or desire others to pray for us, Reply of the Papists. but it is sufficient to know their credit with God, and willingness to entreat for us, when they are thereunto requested, see I beseech you how shameless these men are, in underpropping their bold and ungrounded affections when they can find noe warrant for them in the book of God: then( forsooth) they stick not to say wee need none, and they fly to other shifts and speculations of their own, would a man think that a man of learning( as they will be accounted) would ever breath and publish such rotten stuff? why? themselves make invocation of saints, a part of religious worship, and call it {αβγδ}, yea they call on Saints departed, as mediators between God and themselves: and needs there no commandment nor express warrant out of the word for things so weighty? surely none, but men that care not what they utter, would avouch it; but it is an usual thing with our aduersaries thus to deal. In the next place, wee are to mark, that our Apostle having made known to the Colossians, that he always prayed for them. Chap. 1.3. here he desires them to pray for him, and for timothy: hence wee may gather thus much That it is a mutual and reciprocal duty, that ought to bee yielded, from the Minister to the people, and from the people to the Minister, to pray one for another, 〈◇〉 M●n●ster and the people ought mutually to pray one for another. as the Minister is bound to pray for the people, so again are the people bound to pray for the Minister: and this is not only clear by the evidence of this text, but also from other places before cited, wherein the Apostle requires to bee helped by the prayers of other Churches. And indeed there is great reason why the people ought to pray for their Ministers, especially such as are faithful. Because such Ministers are the leaders of GODS people that are in arms against the Prince of darkness, and his instruments the world without, and the flesh within; and in that regard, meet with many sharp assaults, and the people are so deeply interested in them as that their fall is often times the ruin of themselves, and the casting down of the Ministers is the overthrow of the people, the Ministers are their sheepheardes, and if they bee smitten, the people are commonly like silly sheep scattered abroad, they are as the watch-men of a castle or city, and if they bee either blinded or corrupted the city or castle may easily bee surprised by the enemy, by these and many other names of similitude given to ministers in Scripture, every man may see what cause the people haue to seek to sustain and strengthen them by their prayers, and that they ought to strive in prayer to God for them continually. Wee see then what we ought to do touching this particular. Let us duly consider it, and learn to put this duty in practise, men sometimes complain of the defects and wants that are found in those that serve in that weighty calling of the Ministry, We must not rest in seeing the wants of our ministers, but wee must pray that the Lord would remove them, and make supply of that which is wanting unto them. but few there bee, that seek supply to their wants, and strength to their weakness, by their often and fervent prayer to God in their behalf. No doubt thou maiest( if thou wilt bee curious) spy many wants and imperfections, in the best and most faithful Ministers, and if thou so do, rest not in seeing and complaining of them, but use that same means which the LORD hath put in thy power for the redress of them, and pray to the LORD that he would remove them, and give supply of that which is wanting, that is their duty, and if thou be one that dost pray for the Minister, remember to pray for him chiefly for his works sake, even in respect of the word of comfort he brings to thee, In what respect the people are to pray for their Minister. ( happily) many pray for the Minister in regard he is a quiet man, and not contentious, and his outward carriage gives them contentment,( which indeed are things commendable) and men are to bless God for these things, and pray for a Minister endowed with them, but look that thou do as the Apostle hath taught thee 1. Thess. 5.13. Haue the Minister in singular love for his works sake, and testify thy love in praying for him, chiefly for his works sake, and for the worde● sake; and pray thou that the LORD would more and more, fit and enable him to the work of his ministry, and that the LORD would open his mouth to speak to thy profit and comfort, and know that it is one great cause that men find no sweetness in the comforts delivered by the Minister, because they pray not for the Minister, that the LORD would open his mouth to speak to their comfort, and therefore do thou( when thou comest to hear a faithful Minister) pray to the Lord that he would direct his heart, and open his mouth, that he may speak to thy good, and thy comfort, and to take this as a sure rule. Note. The best way to find comfort in our friends is to pray for them, so certainly the best way to find comfort by the Minister, is to pray for him, and therefore bee careful to practise this duty, and pray to the Lord that he would mo●e and more fit and enable his Minister to the work of his calling and that he would give him strength, courage and power, to stand against men and divels, that seek by force and subtlety, to daunt and discourage him, or to drive him away, or to hold him back from the faithful discharge of his ministry, and whensoever thou comest to hear him lift up thy heart to the Lord for him, that the Lord would so guide his heart and tongue by his Spirit, that he may speak to thy profit and comfort, and then doubtless thou shall find much good by his teaching. mark wee further, that in this request of the Apostle, he saith not barelie praying for us, but praying also for us, praying for us together with your own selves. here then wee do plainly see, that in praying for ourselves, wee must remember others, as members of one and the same body with us: this point I haue heretofore handled, and therefore I now onely name it. And know we thus much briefly. In that the Apostle saith, praying for us, together with yourselves; wee may gather that he that will pray for another, must pray for himself, He that will pray for another must bee able to pray for himself. and he must bee able to pray for himself, and if thou canst not pray for thyself, how canst thou pray for another. Wicked, profane, and loose persons, use it as a common argument, to persuade others to do that which they request at their hands, that they will pray for them, reproof of such as promise to pray for others, being not able to pray for themselves. do this or that for me( say they) and I will pray for you, being indeed not able to pray for themselves, with comfort for as Salomon saith, Pro. 28.9. He that turneth away his ear from hearing the Lawe, even his prayer shall bee abominable. he that is hardened in his sins, and willingly, and witting, turns away his ear, from knowing or obeying the will of God, revealed in his word, he cannot pray for himself with comfort, his prayer doth incense the Lord to further wrath against himself, and how then can he pray for another with comfort? doubtless he cannot, and therefore labour thou to bee able to pray; and to put up the prayer of faith for thyself, otherwise never think that thou art able to pray for another. Come wee to speak of the second general thing laid down in this verse( namely) the thing the Apostle did wish the Colossians to ask and crave of the LORD in their prayers for him and Timothy, expressed in these words, That GOD may open unto us the door of utterance, he entreateth the Colossians to pray for him and Timothy, and he tells them what he would haue them to ask of GOD for them( namely) this, That GOD might open unto them the door of utterance. Interpretation. That form and phrase of speech ( the door of utterance) in this place is a Metaphoricall and borrowed speech used by way of similitude, wherein the Apostle compareth the mouth, the instrument of speech, and utterance, unto a door, or gate, of itself shut, which none is able to set open, but the Lord; indeed the word ( door) used Metaphorically, and by way of similitude, is sometimes put to signify occasion, as Paul saith, 1 Cor. 16.9. A great door and effectual is opened unto me,( that is) a great opportunity or occasion of preaching, and spreading of the gospel is offered unto me, but here being put with the addition( of utterance or speech) we are to understand by it the mouth, the instrument of speech, which is as the door or passage of speech, and the opening of that door, which is onely from the Lord, as the Apostle here saith, ( that God may open unto us the word of utterance) doth imply two things. First, a giuing of a power and ability of speaking, and of utterance, all natural impediments being removed; and taken away, a faculty to speak and utter things without any impediment, and a giuing of liberty of speech and utterance without any outward let or hindrance. Thus then wee are to understand these words, as if the Apostle had said; Pray for me and Timotheus, that the Lord( who is onely able) would vouchsafe to set open our mouths, that of themselves are shut, and not able to utter a word, and that he would make them as open gates and doors, thorough which speech and utterance may pass, that our mouths may be able to speak and utter forth things without any natural impediment, and that they may speak freely without any outward let or hindrance. First, here consider we, what it is that the Apostle desired the Colossians to pray for that the Lord would give to him, and Tymothy,( namely) this, that God would open to them the door of utterance, that he would give them ability, and liberty of speech, and utterance to preach the gospel of Christ; he desires them not to pray that the Lord would give them power to work miracles, that they might be able to heal the sick, or the like, but that they would pray, that the door of utterance might be opened to them. Hence then we may easily see. That an open door of utterance, a mouth able to speak, and utter forth the secrets of the gospel, is most needful for the Lords Minister, A mouth able to utter forth the secrets of the gospel is absolutely needful for the Lords Minister. yea it is a thing of absolute necessity, without which, none can be a good Minister; let a man haue never so much learning, and knowledge in his head, yet if he want ability, conveniently and with some grace to utter, and express the same, he is not fit for that holy function, and for the service of the ministry of the gospel. Malak. 2.7. The Prophet said in time of the old Testament, That the Priests lips should preserve knowledge, it should not be onely in his head, but in his lips, and they should seek the Law at his mouth, and his mouth should be able to utter it. And he gives this reason of it; For he is the Messenger of the Lord of hostes: and if that reason were then good, as doubtless it was, then must it needs bee now much more a good reason, to prove that the lips of the Minister of the gospel ought to preserve knowledge, and that his mouth should bee able to utter forth the secrets of the gospel, because he is the Ambassador of Christ, 2 Cor. 5 20. And being the Ambassador of the Lord to his people, it followeth necessary that he must be able and apt to deliver his embassage unto them. again, the people attain their faith ordinarily by hearing, Rom. 10.17. Faith is by hearing, and therefore it must needs be, that the Minister must be able by speaking, to beget faith in them, and to confirm the same, as the Apostle speaks plainly, Verse 14. How shall they hear without a Preacher, without one to open and to utter forth to them the doctrine of the gospel. And hence it is, that the Apostle in the description of one that is to be chosen to that great office of the ministry, requireth chiefly, that he be apt to teach, 1 Tim. 3.2. It is then a clear point, that an open door of utterance, a mouth able to utter forth the secrets of the gospel, is a thing most requisite, and ought to be found in some measure in every Minister of the gospel. How then can they bee held sufficient Ministers of the gospel, dumb Ministers are insufficient ministers of the gospel. who are altogether destitute of the gift of utterance, are dumb and cannot speak, and haue no manner of ability to utter forth the secrets of the gospel? admit they haue all the virtues and good properties that can commend a man in the world besides, yet wanting this they want that which is most needful, yea absolutely needful, without which they cannot be fit for the work of the ministry; yet many such haue crept into that calcalling, and still lurk in the Church, and it being a matter of such great and absolute necessity to utter forth the secrets of the gospel. Wee for our parts, are to bless God for his mercy towards any people, Wee are to bless God for giuing a minister to a people able and fit to publish the secrets of the Gospel,& to pitty them tha● want such a minister. where we see a Minister set over them that hath knowledge and a competent gift of utterance fit for the publishing of the Gospel, and conscience to use it, the Lord hath visited that people with a special favour. And we are to pitty that people to whom the Lord hath denied that mercy, and suffered them to live under a Minister that hath no manner of ability that way: there case is pitiful indeed, for howsoever Christ hath done sufficient for the salvation of all the world, yet they want the ordinary means whereby the benefit of redemption might be applied to them, and so their case is lamentable, happily they see it not, and in that respect it is more pitiful, and we are to put on tender bowels, and in pity and compassion toward them, to pray to the Lord as our saviour hath taught us, Matth. 9.38. that he would sand to them such workmen, as for knowledge, utterance, and other gifts are both fit, able, and willing also, to make known, and to open unto them the secrets and sweet comforts of the gospel. In the next place in that the Apostle doth entreat the Colossians to pray for him and Timothy, that the Lord would set open their mouths, and that he would make them able to utter the secrets of the gospel. We are further taught. That GOD onely doth open the door of utterance, he onely gives ability and liberty of speech; God onely gives ability and liberty of speech. not onely the knowledge of holy things, and of the Mysteries of Christ, but even words to utter them is from the Lord. Let a man haue never so much knowledge, and be as full of good matter, as was Elihu, job 32.18. Yet unless the Lord put words into his mouth, he shall bee dumb and not able to utter it, Exod. 4.11.12. Wee find that Moses pleading his infirmity, and that he was not eloquent, but a man of slow speech, and slow of tongue, the Lord said unto him, who hath given the mouth? As he had said, dost thou not consider, that I onely give ability and power to speak, to whom I will, and that I take it away at my pleasure? Therefore go thy way, and I will be with thy mouth, and will teach thee what thou shalt say. Psalm. 51.14. david entreating the Lord to deliver him from blood, he promiseth that his tongue should sing joyfully of his righteousness. Yet in the next verse, as if he had forgot himself, and not said well, in saying, my tongue shall sing joyfully of thy righteousness; he makes his prayer to the LORD, that he would open his lips, that his mouth might speak to his praise. plainly showing. That though the LORD should, according to his request, give him the matter of praise, and thanksgiving, and he should conceive it in his mind, yea put matter into his mouth; yet, unless the Lord did add a further grace and mercy, even to open his lips, he should not bee able to utter it. And the reason of this is, that wee find, Act. 17.28. In the Lord wee live, move, and haue our being; every motion of soul and body,( as it is a motion) is from the Lord; without his help and assistance we are not able to move the least finger to the doing of any outward civil thing, and therefore much more doth he alone unlose the strings of our tongues, and give ability and liberty of speech to utter forth holy things, and the mysteries of the gospel. Confutation of free will as the Papists teach it. Hence I might take occasion to show the error of the Papists, the patrons and defenders of free will, who teach a freedom of will, even in the will itself, and of itself in spiri●uall things; but if every motion of body and soul be from the Lord, and wee are not able to move any facul●y of the one, or part of the other, but as we are helped and assisted by the Lord, then there can be no freedom of w●ll, in the will itself, and by itself, in civil good things; indeed, we willingly aclowledge a liberty of will, to will spiritual good in the state of grace, after regenerat●on; yet not a liberty in the will itself, but by the continual assisting grace of God, the will truly changed and renewed, hath freedom to will that which is good, yet not by itself, but by the continual assistance of Gods grace. A Minister of the word that knows holy things and hath thought vpon them must entreat the Lord to enable him to utter them. Now is it so, that God onely doth open the door of utterance▪ and that a man having never so much knowledge cannot utter it unless God open his mouth. Surely then, the Minister of the word must not rest in his knowledge and meditation, but he must humbly crave it of the Lord, that he may be able to utter the holy things he hath thought vpon. And here( by the way to touch it) if the Minister of the word cannot utter the holy things he hath studied and thought vpon; unless the Lord give him utterance, how then is it possible, that one being not a Minister, nor ever called on to that office should be able to utter them? A Minister of the word being not able to utter the holy things he hath studied& thought up on, unless God give him utterance, much less can others that are no Ministers be able to do it. How can one that comes from a manuary trade to Preach( as it is sometimes among Brownists.) How( I pray you) can such a man think, that he shall bee able to utter holy things, and to speak as a Minister in a Congregation, or in a meeting of Christians. object: The Lord can enable him so to speak, I grant it, that is without question, the Lord can, but whether he will or no, thereof I make some doubt, and I haue reason for it, because indeed, such an one doth thrust himself into an office to which he is not called, and therefore cannot pray to the Lord to open to him the door of utterance, to speak as a Minister with any assurance te be heard. Admit this, ( which happily will bee further objected) that such a man hath the allowance of them that join with him, he thinks himself able, and they allow him, and design him to the office of teaching. What then, is he therefore rightly called to that office? I doubt of that also, because he cannot ordinarily haue that ability, and those gifts that are necessary for the furnishing of an ordinary Minister of the gospel, he being brought up to a mechanical trade, and so wanting the help of Arts and tongues, cannot ordinarily haue the gift of true interpretation of Scripture, and right dividing of the word, in a public meeting of Christians, which is a matter of great difficulty, and of the greatest learning. The Lord( if he please) can give gifts extraordinarily, but( as one saith well) at the first coming of the gospel, the Lord did stir up simplo men extraordinarily, when the universities were the greatest enemies of Religion; but now having restored to us the plenty of Canaan, we must know that the date of extraordinary calling is expired, and therefore such a man as comes suddenly from a manuary trade to preach the word, cannot look that the LORD should open to him the door of utterance to publish the secrets of the gospel. No, no, a Minister of the gospel, lawfully called, and fitted for that office, must crave it at the Lords hands, that he may bee able to utter the secrets of the gospel. Prou. 16 1. The preparations of the heart are in man, but the answer of the tongue is from the Lord. The meaning is, that a man may haue, as it were, whole armies of thoughts in his mind, and those by long meditation orderly disposed, yet the uttermost of his mind is, as God shall open his mouth, he cannot utter aright any part of that matter he hath thought on, unless the Lord give him the gift of utterance, and at his hands it must be thought for. again, is it so, that God onely doth open the door of utterance, and he onely gives ability and liberty of speech to his Ministers? Then wee may easily conceive, where wee are to seek and sue for ability and liberty of speech, to the Ministers of the gospel, even at the hands of the Lord Ability and liberty of speech to the minister of the gospel, must be sought for at the hands of the Lord. by earnest and hearty prayer, who onely it is, that must give it, and withall it behooves us to take heed wee provoke not the Lord to shut up that door● of utterance: for as it is, revel. 3 7. If he open none can shut, and if he shut none can open. Now we by our sins provoke the Lord to lock up the door of utterance, even to take away, either ability or liberty of speech from his Ministers, when men walk not worthy the gospel, Phil. 1.27. They justly provoke the Lord, either to sand foolish teachers, or to stop the mouths of such as are wise and able to divide the word of God aright, and not to suffer them to speak any more in his name to them. If the Minister haue the door of utterance, Note. and haue his mouth opened to tell thee of thy sins, and the danger of them, and thou hast not a door of vterance, thou wilt not suffer the word to enter into thine heart and to work in thee a reformation, but thou dost still please thyself in thy sins, and in following the lusts of thine own heart. What dost thou? surely provoke the Lord either by death, or some other way to silence the Minister, and to stop his mouth: therefore consider it, and if we desire ability and liberty of speech, to the Ministers of the gospel: let us hearty and earnestly, sue for it at the Lords hands, let us take heed, wee provoke him not by our sins to take away these things from them: if wee humbly seek for it, that the Lord would open the door of utterance to his Ministers; and if wee open our own hearts, and suffer the word of GOD to enter into them, then( doubtless) where the door is opened, the LORD will open it wider, and hold it open, maugre the malice of the divell and all the power of Hell. Note wee one thing further; Paul( noe doubt) had the door of utterance opened to him; he had ability, and some liberty to utter the secrets of the gospel, though he was a prisoner, as appears Act. 28.31. and yet here he desires the Colossians to pray, that God would open unto him the door of utterance: hence we may gather. That a man that hath the gift of utterance ought, not withstanding, to pray, and to desire others to pray for the continuance and increase of that gift, He that hath the gift of utterance, ought to pray and to entreat others to pray for the continuance ●nd increase o● that gift. that the LORD would continnue it to him and more and more increase it. If a man haue his house full of food, and provision laid up for a whole year, yea for many yeares, yet he must still pray: give us this day our daily bread; and still pray that the Lord would give him the use of those things, and give them power and strength to do him good. So if a man bee strong to follow his labour, and bee never so able to do the works of his calling; yet he must still crave strength and assistance from the Lord, that the LORD would bless his strength and give him the right use of it, and continue it to him. Now this is a thing either not known or little regarded of many. They rush vpon the works of their callings presuming on their own strength, reproof of those who rush vpon the works of their callings presuming on their own strength. the Lord therefore doth sometimes blow vpon their strength and suddenly turns it to weakness. having now handled the matter which the Apostle entreated the Colossians to pray for, in the behalf of himself and Timothy, come wee to the end and purpose for which he desired that ability and liberty might be given them in these words ( to speak the mist ry of Christ) the Apostle desired that the door of utterance might be opened to him and Timothy, for the publishing and preaching of the gospel, the excellency whereof he sets out by two arguments. First, by the high and heavenly matter of it containing in it heavenly mysteries of Christ, and Secondly, by the worth of it in respect of the greatest affliction, that it is a doctrine so excellent, as it is worth the suffering for, to the loss of liberty; yea and life too, if the professors of it be thereunto called, and the Apostle saith that he for the professing and preaching of the gospel, doubted not to expose himself to trouble, and to bee bound with chains as an evil doer, and so by his own suffering for it, he proves the excellency of it, in these words ( wherefore I am also in bonds.) Interpretation. Let us first clear the words touching the sense and meaning of them( to speak) that is, to publish, declare; and by speech to make known ( the mystery of Christ) that is, the doctrine of the gospel, for so the Apostle calls it, Ephesians 6.19. The secret of the gospel. Now the gospel i● called the mystery of Christ because Christ is the subsubiect matter of it, and he is the very substance of the gospel, the gospel containing in it the doctrine of Christ his incarnation and offices, his humiliation, his exa●tation, his humanity, his divinity, his office of mediation, and all things concerning the life and death of Christ. And again: The gospel is called a mystery, because it is wonderful deep, secret and unsearchable, such an excellent, and withall, such an hidden thing, as the understanding and knowledge of it cannot be attained by any wit of man, no nor of Angels, who are therefore said to stoop down to look into the marvelous work of redemption, and the secrets of the gospel, 1. Pet. 1.12. ( Wherefore I am also in bonds) these words haue no difficulty in them, the meaning of them is briefly this, for which excellent doctrine of the gospel I also suffer restraint of my liberty, and am imprisoned and bound in prison. In the first place observe we here that our Apostle desired ability and liberty of utterance to bee given to him and Timethie, for this end and purpose, that they might publish and declare, and by speaking make known the doctrine of the gospel, they desired not that gift for their own praise, that they might seem learned,( for without the gift of utterance, a mans learning lies hide as a jewel in a dark place) or for their own profit, that they might bee more liberally rewarded by the Church, but that they might by speech utter forth, and declare the secrets of the gospel, here then just occasion is given to show that the gift of utterance bestowed on a Minister of the gospel both ought to bee used, and not to bee as a talent hide and wrapped up in a napkin, and that it ought to bee used to a right end, not to his own praise, nor his own profit, but to the publishing of the secrets of the gospel, so as may be most for the glory of God, and the good of his people, but on these things I will not stand, let it suffice onely to haue name them. In that the Apostle desires the gift of speech to speak the mystery of Christ, and by speech to make known the doctrine of the gospel. We may easily see, that spaeking or preaching of the word by the tongue of man, justified and proved to us, Verbum vocale,( as it is called) a publishing, a making known of the doctrine of the word by the voice of man, The preaching of the word, by the tongue and voice of man, thereunto called, is a thing lawful and necessary. is warranted, it is a thing that may and ought to bee used, yea, it is a matter of necessity, it is needful, that the doctrine of the word be made known by the speech of man as may easily be proved. For as the Apostle saith, Rom. 1.10. the gospel is the power of God to salvation, but to whom? to every one generally without exception of any? no, but to every one that believeth, so doth the Apostle limit that power, and how is faith wrought by the bare letter and sentence of the gospel, recorded in the written word? no, but by the gospel preached, Rom. 10.14. How shall they beleeue without a Preacher, for the working of faith the gospel must bee heard, and not onely heard by the bare repetition of the sentence of it, but heard preached( that is) the secret mysteries of it opened, and applied by the voice and speech of man called to that office. And there is yet further reason for it, namely this, the sentence of the gospel is general, the promises of life, and salvation, are indefinitely propounded in the written word, whosoever believes in the son of God shall bee saved, &c. and they are above the reach of natural understanding, such as natural reason cannot comprehend, and generals, of that nature must needs bee unprofitable, if they bee not unfolded and applied, and therefore it is needful that the doctrine of the gospel should bee published and made known by the preaching of men called to that function, and the Lord hath ordained that men called to teach the gospel, should by speaking utter forth the secrets of it, and in his name should expound and apply the same to the persons of their hearers particularly. First this crosseth the foolish conceit of the Anabaptists and familists who hold that the public ministery and teaching of the word by the voice and speech of man is needless, The opinion of Anabaptists and Familists who deny the teaching of the word by the ministry of man, overthrown. they allege for defence of their opinion that of Iere. 31.34. where the Prophet foretells that in the time of the gospel, under the new Testament, men should no more teach every man his neighbour and every man his brother, saying, know the Lord, but they should all know him from the least of them unto the greatest of them. Therfore( say they) teaching now by the voice of man is needless. Answer, the Prophets meaning is, that Gods elect in the time of the new Testament sheuld not onely be taught by the outward mystery and speech of man, but inwardly also by the Spirit of God, as appears in the verse before, I will put my Law into their inward parts, and writ it in their hearts, and will be their God, and they shall bee my people. Oh but saith the Familist, if that be the meaning of the Prophet, then saint John 1. joh. 2.27. hath shewed it to bee needless to be taught by the voice of man. The anointing( saith he)( that is) the Spirit which ye haue received of him dwelleth in you, and ye need not that any man teach you. again, the meaning of Saint John is, that the elect having received the spirit need not that any man should teach them to discern truth taught, from error and deceit, but are inwardly taught by the Spirit, and haue their mindes enlightened, and their judgements cleared, to discern between truth and error, and that this is his meaning, it is clearly affirmed in the verse before, these things haue I written unto you concerning them that do deceive you, and so( notwithstanding these exceptions bee made) it remaineth a truth, that it is very needful that the doctrine of the written word of God be made known by the speech of man called to speak, and that by utterance and speech it be opened and applied to the hearers for their instruction and comfort. And let this serve to order our conceit and estimation, touching the speaking of the word, Wee are to esteem the preaching of the word by the voice of man called to that office, not a thing needless or arbitrary, but an holy ordinance of God by the voice and tongue of man, called to that office. Let us not think and esteem it as a needless thing, or a matter arbitrary, left to our choice to hear, or not to hear at our pleasure, it is most needful for the working of saving knowledge and faith, and learn thou to account it as the ordinance of God to that purpose, and if thou know not GOD as he hath made himself known in his word, thou knowest him not to thy comfort. Now thou canst not know GOD, as he is revealed in his word ordinarily, but by his word opened and applied by the speech of man called to that office, and therefore bee not thou either so unthankful to God for his mercy in appointing man like to thyself, to teach thee, or so injurious to thyself, as lightly to regard the word spoken to thee, by the ministry of man. Now this is a thing whereof the Ministers of the word, haue just cause to complain in this decrepit and wicked age of the world, some think they know as much as he that speaks can tell them, and men now( for the most part) if they come to hear the word preached, make small reckoning of the doctrine of the word, made known to them by the speech of man called to that office, especially of the doctrine of the Law, if their sins bee discovered, and the danger wherein they are by reason of their sins, and the judgements due to their sinne● bee denounced against them, they think those are but the words of men, the words of their Preachers, and no such thing shall come unto them, and they bless themselves in their own hearts, and still go on in their sin. Now then seeing the speaking of the word is so lightly regarded, and vocal speaking doth so little good, wee may justly look, that the Lord should cause that to cease, and now come amongst us with real sermons, even his plagues and judgements, the heauens seem to threaten iudgement that they shall bee as brass, and the earth as iron. Let us therefore be warned in time, whilst the word is yet sounding in our ears, by the voice of man, to make more account of it, let us esteem and reverence the speaking of the word by the ministry of man, as the ordinance of God, and make conscience of yielding obedience unto it, least the Lord seeing our light regard of that soft and familiar voice of man, he take that from us, and sand out his fearful thundering voice of iudgement, that seeing wee refuse to yield ourselves flexible to the one, wee may bee broken and crushed, and shattered in pceccs by the other. In the next place, let it bee observed that the doctrine of the gospel containing the doctrine of Christ his incarnation and offices, his life and death, is here called the ministry of Christ, a doctrine deep and secret, far above the reach of mans wit and understanding, the consideration of this doth offer unto us this conclusion. That it is no easy mattet truly to understand, know and beleeue the doctrine of the gospel, It is no easy matter truly to understand and beleeue the doctrine of the gospel. a man cannot easily come to haue knowledge, and faith in the secrets of the gospel, in the doctrine of Christ his incarnation; his office of mediation, his two natures, personal union of them, and other things needful to bee known and believed. And hence it is that the Apostle saith, 1. Timoth. 3.16. without controversy, the doctrine of godliness, that is, the gospel containing matter of Christ his person and offices, that doctrine is not onely a mystery, but a great mystery, and an exceeding profoundness and depth, and that without all question or controversy, the word signifieth by all mens confession, that is an axiom or truth, held and confessed of all, that the doctrine touching Christ his person and offices, is not easily conceived, no not by the best natural wits, it were easy to give instance in particulars, 1. Corinth. 1.23. Wee preach Christ crucified, to the Iewes a stumbling block, and unto the Grecians foolishness( saith the Apostle) Act. 17.15. The Athenians, the wisest of the Heathen, and the wisest among the Philosophers, when Paul preached to them Iesus, and the resurrection, they said he was a babbler, a trifler or setter forth of strange gods. The reason of this is plain, namely this. There is no feed of the doctrine of Christ in nature, the moral Law was written in nature before the fall, and since there is some remnants of it in us, Rom. 2.15. the Gentiles show the effect of the Law written in their hearts their consciences also bearing witness, and their thoughts accusing one another or excusing. But the doctrine of Iesus Christ incarnate, the mediator of the new testament, is above the reach of nature created, much more of nature corrupted. And therefore it is no easy matter truly to know and beleeue the secrets of the gospel, and this serves to wipe away a vile slander thrown upon our Church by the Papists. A sl●nder t●rowen vpon our Church by the Papists removed. They say wee teach an easy way to salvation, in that we say to men according to the doctrine of the gospel, repent and beleeue in Christ, and thou shalt be saved, behold( saith the Papist) an easy way to be saved; is it so? can it bee an easy thing for a man by faith to appre- Christ and his merittes, and to apply them to himself to his comfort, and yet bee an hard matter for a man, truly to know, understand and beleeue the doctrine of Christ? can one of these bee hard and the other easy, it is not possible, and therefore it is a mere slander cast vpon us by the Papists that wee teach an easy way to salvation, rather( indeed) they teach an easy way to salvation by implicit faith. But let us further think on the doctrine delivered to this purpose, is it so, that it is no easy matter to know and beleeue the doctrine of Christ because there is no seed of it in nature? Then deceive not thyself, think not that thou dost truly beleeue in Christ to thy comfort, A faith easily has● is no true faith,& herein many deceive themselves. when thou hast onely such a faith as may be easily had, a faith conceived without any hardness, a faith conceived only by tradition which( indeed) is the faith of the greatest number in the world, they having been born and bread, and brought up in the bosom of the Church, and having heard it delivered in the Church, that Iesus Christ came into the world, took our nature vpon him, and in that nature suffered death vpon the cross, and gave himself a ransom for all men: thereupon they conceive in mind a motion, and a bare conceit, that Christ is their saviour, and they can repeat all the Articles of the Creed, and presently( as they imagine) steadfastly beleeue them, never finding any hardness, or any unbelief in their hearts, in respect of one one article. If thy faith in Christ be such a faith, it is no true faith. If thou never yet felt the mighty and powerful word of God, or the working of his mighty power as the Apostle speaks Ephesians 1.19. Working in thee understanding and faith in the gospel, and in the doctrine of Christ, certainly thou hast no true faith but a fancy. The doctrine of CHRIST his incarnation and Offices, is a doctrine full of great mysteries which cannot bee comprehended without much hardness, and striving against natural unbelief, and know for a truth, that thou dost never beleeue the gospel to thy comfort, till thou canst say, with a true feeling of thine own weakenenesse, and want of faith, as he said in the gospel, Lord I beleeue, Lord help mine unbelief. A faith easily conceived without feeling any hardness and struggling against unbelief, is but a loose imagination, in time of trial, either temptation, or great affliction, that faith will fail thee, it is a faith of nature, and reason, and not of the Spirit, and when nature and reason fail that cannot stand. Therefore deceive not thyself, never rest till thou find in thee a faith conceived, by the use of the means, hearing of the word preached, meditation, prayer, and such like, and wrought in thee by a supernatural power, ouermastring thy natural hardness, and unbelief, thou maie●t bee sure, that a faith so wrought, is a faith of Gods Spirit, and that faith will never fail, the gates of hell shall never prevail against it. From the doctrine delivered we may further gather; Whence it comes to pass that men of finest wits, and greatest learning, yet err in the doctrine of Christ his incarnation, and off ces, Whence it is that men of excellent wits and greatest learning do notwithstanding err in the doctrine of Christ his incarnation and offices. and are not able rightly to conceive them, and they are as a sealed book unto them, Isai. 29.11. even from hence, these things are deep mysteries, the true knowledge of them cannot bee reached by the best wit in the world, it is onely the Spirit of God, that must open, and reveal them; and if the Lord haue vouchsafed that mercy to thee, and given thee a true understanding of them, thou being a simplo poor man or woman; Oh bless his name for that great mercy, he hath vouchsafed that to thee, which he hath denied to thousands besides, as good as thou by nature; yea, to many living under the same means with thee, therefore thou hast great cause to bless God for his mercy, and to say with Christ, Matth. 11.25. I thank thee oh Father, Lord of heaven and earth, because thou hast hide these things from the wise and men of understanding, and hast opened them unto babes, to me a poor silly creature, and simplo man, or woman; yea, let thy heart, tongue and life, express and set forth the great mercy of God towards thee in that respect. Come we to the matter of doctrine offered from the second argument, here setting out the excellency of the gospel( namely) the Apostles suffering for it, expressed in the last words of this verse( wherefore or for which I am also in bonds.) Now in that the Apostle saith that the doctrine of the gospel is not onely a doctrine full of high and hidden mysteries, and in that respect an excellent doctrine, but that for it also he refused not to suffer imprisonment, and loss of his liberty, and in that regard also a doctrine of great excellency and dignity we may easily conceive. That the sufferings of such as profess the gospel, The excellency of the gospel appears clearly thorough the sufferings of such as truly profess it. bee they Ministers, or others, the afflictions that are thrown vpon true professors of the gospel, for the profession, of it, are so far from being an argument against the worthiness of the doctrine of the gospel, as that they much clear, and strongly prove the excellency of the same, even through the sufferings of the true professors of the gospel, doth the excellency of the same appear, For why? Therein appear plainly, the power, the virtue, and the glory of the gospel, that it is a most powerful and glorious doctrine. Were it not so, were not the gospel full of power to uphold the professors of it in the time of their sufferings, doubtless they would not suffer for it, with such boldness, confidence, and constancy as they do, sometimes to the shedding of their blood, and loss of their lives; and were there not a glory in the gospel to ouershaddowe the shane of it, and were not men well assured of the excellency of the doctrine of the gospel, for which they suffer; without question, they would never so cheerfully, and with rejoicing( as they do) endure for it the extremest torments that their persecutors can devise to lay vpon them, and therefore we may safely say that the sufferings of such as profess the gospel, even their suffering for the Gospels sake, do much clear and manifest the excellency of the gospel, and show forth the glory of it, and tend much to the aduancement of it. The Apostle affirms it plainly, Philip. 1.12. That the things he suffered for the gospel, his afflictions, his bonds, had turned rather to the confirmation and aduancement of the gospel, then otherwise. Now then, is it so, that the afflictions of the Ministers and others, for the Gospels sake, set out the dignity and excellency of it? See then, how that which the devill thinke● will be a means to disgrace the gospel, and the profession of it, the Lord turns to a means to bring glory to it. That which the deu●ll thinks will be a means to disgrace the gospel the Lord tu●nes to bee a means to bring glory to it. The gospel being most repugnant to the tyranny of Satan, the manners of the wicked world, and the corruption of our sinful flesh, the devill and his instruments bestir themselves against it, and pursue the professors of it, with many indignities and much hard measure, thinking thereby to make the gospel itself odious, and to bring the profession of it into contempt and disgrace; but altogether in vain, the more they labour by afflicting the professors of the Gospel, to disgrace the gospel and the profession of it, the more do they clear the excellency and glory, both of the gospel, and of the true profession of it, and such as haue their eyes opened by the Spirit of God, are able even through the afflictions of the professors of the gospel, to see and discern that excellency and glory; indeed carnal, and worldly minded men, see no manner of beauty nor glory at all in the gospel, and the profession of it, being under many sufferings, they hold the sincere profession of the gospel base, and contemptible, and why so? Because as it is Act. 28.22. that ways every where spoken against, because it lies under many nicknames, and reproachful terms, but if thine eyes be opened by the spirit of God, thou seest even thorough those reproaches and disgraceful terms, a glorious lustre, and bright shining glory of that holy profession, Men look not vpon the true profession of the Gospel with a right eye till they see the beauty of it thorough many and great afflictions. and thou dost not look on the true profession of the gospel with a right eye, with an eye opened and cleared by the Spirit of God, till thou see the beauty and glory of it, lying under many and great afflctions and sufferings, the more the world seeks to disgrace the gospel, and the true professors of it, the more the glory of it appears, the brighter it shines, and if thou see it not, thou lookest on it with a carnal eye, and there is no more comfort of the gospel belonging to thee, then to one that is carnal, and therefore if thou wouldest find the comfort that belongs to a true professor of the gospel, never rest till thou be able to see, and discern the excellency, and glory of the gospel, and the sincere profession of it, manifested, and made clear by the suffering of true professors, yea never rest till thou bee, not onely, not discouraged, but as the Apostle said of some in his time, Phil. 1.14 more emboldened and heartened to go on in a constant profession of the gospel, by the sufferings of others for the same. Let not the indignities and reproaches thrown on the true professors of the gospel make thee more out of heart, and more out of love with the profession of the gospel, if they do, thy heart is not right within thee. In the next place observe wee that the Apostle making mention of his sufferings, and in particular, of his imprisonment, he specifieth the cause of it, he tells the Colossians, he was in prison and bonds, and that not for any misdemeanour, for any crime committed, by him deserving bonds, but for the heavenly doctrine of the gospel, that his professing and preaching the gospel, was the cause wherefore he was imprisoned, and that for it he was in bonds. Whence we are taught thus much. That of the same kind of calamities, and sufferings ●ha● befall the godly, and the ungodly, of the same kind of suffering, that befall the children of God, and the wicked. There be different causes, though the calamities and sufferings, that are inflicted on men, as imprisonment, banishishment, sundry kindes of torments, and death, are common to the godly with the ungodly, and light on them both: yet the causes for which they suffer are different; Though the godly and the wicked many times suffer the same things, yet the c●uses for which they suffer, are much different. the wicked they are punished for their wickedness, and for their offences, but the godly, they are pressed by the wicked with many vexations, even for their piety and religion, and so though they suffer the same things, yet not for the same cause. Wee may see it in many examples, Gen. 39.20. Wee red that joseph was imprisoned in the place where the Kings prisoners lay bound, and in the 40. Chapter verse 3. We find also that Pharaohs two officers his chief Butler, and his Baker were cast into the same prison where joseph was, and so both joseph and they suffered the same imprisonment, but the causes of their imprisonment were much different one from the other; joseph he was put in prison at the false and slanderous accusation of his mistress, indeed the true cause was his refusal to commit folly with her, and to sin against God. But Pharaohs Officers were committed for their offences against their Lord and King, and justly for their deserts. Wee haue example of this also in Christ and the two theeues that were crucified with him, both Christ and they were in the same condemnation, as one of the theeues said, Luk. 23.40.( that is) in the same iudgement, they suffered the same punishment, yet how different the cause of their suffering was, from the cause of Christ, wee know well, and one of the theeues did aclowledge it, verse 41. We are( indeed) saith he, righteously here, but this man hath done nothing amiss. This then is manifest that howsoever the godly and wicked bee under the same troubles, the same pressures, and vexations, the godly are imprisoned and so are the wicked, yet not for the same cause, the godly they suffer unjustly, and for a good cause, the wicked they suffer justly, and for their evil doing. And this serveth. First, to justify and clear that common received sentence. Not the punishment, but the cause is that which makes the Martyr. That sentence justified, that not the punishment but the cause makes the Martyr. He that suffers the same torments, and the same tortures that holy Martyrs do, is not therefore a Martyr; no, no, it is the cause for which a man suffers that makes him a Martyr. A man may suffer some things that holy men of God do, and yet be a wicked man, and suffer for his evil doing, and this is the very case of Popish Martyrs. The case of popish Martyrs. The Papists, they canonize some for Saints, and register them for Martyrs, who haue suffered death for no less then monstrous treason against their Prince. Oh, but say some ( catholics) suffer imprisonment and death too, for their conscience, and for religion, and what say you to them? Are not they holy men and Martyrs? Surely no, we tell them they must prove they suffer for conscience rightly informed, and for orthodoxal sound and true religion, else can they not challenge the name of holy men and Martyrs. Now this they are never able to do, their persecuted catholics( as they call them) suffer for superstition, and Antichristian heresy, and therefore cannot bee truly held as holy men and martyrs. But for the use of this point to ourselves, I● is rash judgement to condem men for troublesone p●rsons, onely because they suffer never examining the cause of their suffering. is it so that howsoever the godly and the wicked, both lie under the same trouble, and the same suffering; yet if for different causes: the one for sin, the other for pyetie and religion, and for a good cause. Surely, then it must needs bee weak and rash judgement, by and by to censure and condemn them for troublesone persons that suffer, never examining the cause for which they suffer: that cannot choose but bee heady and untimely judgement, and we must take heed of it. And this must further teach every one of us, if wee suffer any thing at the hands of men, to look to the cause of our suffering; in thy suffering, look that the cause it be good, and not evil, as Peter hath exhorted. 1 Pet. 4.15. Let none of you suffer as an evil doer: stand not thou on thy suffering, a wicked man may suffer the same, that a godly man doth; but on thy suffering for a good cause, If we suffer any thing at the hands of men, we must look to the cause of our suffeing, that we suffer for well-doing. some men being justly smitten with the tongue of others, and hardly spoken of and that justly, they lying under an hard censure, and yet just; for their pride, their covetousness, their uncleanness, their faithless dealings in covenants, their defrauding, their circumventing, and going beyond others in barganing, and the like. What do they? and how do they commonly shift off the matter? oh( say they) men speak ill of me; but say all what they will, or can, I care not for it, better men then I haue been ill spoken off: Christ himself had scarce a good word, when he was here on the earth: it is true indeed, good men, and Christ, haue been ill spoken off. But did Christ, and good men deserve it? did they ever provoke others to it by their ill deeds? thou wilt say noe. Why then, dost thou not see what a deceiving argument thou usest? Good men and Christ, haue suffered in this kind: the hauey been ill spoken off, I now suffer hard and ill speeches, and therefore I pass not for them, why? but thou thyself knowest, Christ and good men deserved not to bee ill spoken off; they haue been ill spoken off unjustly for well-doing, but thou justly, for ill-doing, wilt thou then shrowd thyself under the example of Christ, and of good men, in regard of thy suffering? Thou deceivest thyself, if thou be ill spoken of, and thine own conscience tell thee thou deservest it, think not to shift off the matter, and to find comfort in saying Christ, and good men, haue been ill spoken of, no, no, though they that speak ill of thee, and revile thee, sin in so doing: yet there is no comfort in thy suffering. Indeed if thou bee ill spoken of unjustly, or for a good cause; there is comfort in that suffering: some say some times, oh, if I had deserved such hard speeches, it would never grieve me. Thou speakest foolishly, if thou hadst deserved them, then were ther just cause of grief: but not deserving them, there is noe cause of grief at all, but rather of comfort, and rejoicing, and therefore in thy suffering in this or any other kind, ever look thou to the cause of thy suffering: if thou suffer justly, then bee humbled and repent of thy sin, other wise the Lord will charge it more fully upon thee, at the last day: if unjustly, or for a good cause, with meekness, and patience, possess thy soul, and rejoice, in that thou art partaker of Christ his sufferings. 1. Peter. 4.13. And if thou bee railed on for pyetie, and for religion( as he saith) Verse 14. there is a blessing belonging to thee, and through thy sides they strike the spirit of glory. observe yet further, in that the Apostle was imprisoned for the Gospel, wee are playnelie taught. That for the Gospels sake, and for the true profession of the same, wee must bee also ready to suffer imprisonment, and loss of liberty, yea, and loss of life too, if wee bee called unto it. If then the case so stand, as wee must either loose our lives, or forsake the true profession of the Gospel. We must be ready to suffer loss of liberty and of life also, if we be called unto it, for the true profession of the Gospel. Luke. 14.20. saith our saviour: if any man come to me, and hate not his father and mother, and wife, and children, and bretheren, and sisters, yea and his own life also: that is incomparison of me, and of my Gospel; he cannot bee my disciple. Therefore in the preparation of our heartes, wee must ever bee ready to suffer any torture, or torment for the Gospels sake, if the Lord vouchsafe us that honor, and we be thereunto called. Now then is this a truth? ought true professors of the gospel to be ready to lay down their lives for the truth of the gospel, oh then how far short are many in the world from such preparation? The failings of men in this particular duty discovered. how know you that may some say? surely it is easily known, and I can easily make it plain, are not many in the world, so wedded to the sensual pleasures and profits in the world, as they will not forsake them, for the keeping of faith and a good conscience, they will not forsake any sensual pleasure, or any unlawful gain that comes in, for the keeping of faith and a good conscience, and can wee then think that such persons are prepared to forsake wife, children, house and land, and to suffer the loss of their lives by fire or sword if time of trial should come for the Gospels sake? no, no, there is no such matter, if the gospel haue not been powerful in thee, and wrought in thee a denial of ungodliness and worldly lusts, certainly thou art not prepared to lay down thy life for it, therefore deceive not thyself, thou must be prepared to suffer imprisonment,& loss of liberty for the Gospels sake, if time of trial come unto thee, and how soon it may come thou knowest not, and if it come, and thou bee not then prepared, a thousand to one( without the extraordinary mercy of God) thou wilt shrink from Christ, and from the truth of his gospel, and then woe bee to thee, Christ will deny thee, and be ashamed of thee, when he shall come in his glory, Luke 9.26. therefore never rest till thou bee prepared to lay down thy life for the Gospels sake, and to that end, never rest till the gospel haue wrought powerfully in thee, a denial of ungodliness and worldly lusts, and taught thee to live soberly, righteously, and godly in this present world, Tit. 2.12. and then( doubtless) thou art prepared to suffer any thing that shall bee laid vpon thee for the Gospels sake, and if the time of trial come upon thee, thou shalt be able( thorough Gods grace assisting thee) to seal thy profession of the gospel with thy dearest blood. VER. 4. That I may utter it, as it becometh me to speak. In this verse the Apostle requires the prayers of the Colossians for himself, more particularly, that they would lift up their prayers to God for him more specially, that he being now in prison, and suffering for the gospel, might with boldness, and all corrupt fear set apart, be able to utter forth the secrets of the gospel ( that I may utter) and withall, he sets down in what manner he desired that he might utter it, namely, in such manner as was meet and fit for him to speak. That I may utter it the word( it) hath relation to that which went before( namely) the mystery of the doctrine of the gospel, Interpretation. and the word here rendered ( utter) signifies to manifest, and to make plain, and clear, that I may discover and lay open the secrets of it, that I may make manifest, plain and clear, that deep and hidden doctrine of the gospel as it becometh me to speak, or as I ought to speak, for so the words are translated, Eph. 6.20. which words are not to bee taken as some haue taught as a reason of that which goeth before drawn from the necessity of duty, as if the Apostles meaning were that I may utter the doctrine of the gospel, because I ought to speak it, and because I am bound by necessity of duty: but as expressing the manner, in what manner, he desired that he might utter it, as if he had said; that I may utter it in such manner as I ought, and as it becometh me, and this Decorum and manner of speaking must bee understood as having a double relation, both to the excellency of the doctrine of the gospel itself, and to the office and calling of the Apostle. The Apostle here meant such a manner of speaking as was meet and fit, both in regard of the excellency of the gospel, and of that trust or Apostleship that was reposed in him, thus then wee are to conceive the words of this verse, as if the Apostle had said. I entreat you to pray for me more specially being a prisoner, that I may bee able by speech to manifest and make plain that deep and hidden doctrine of the gospel, in such manner of speaking, as is meet and fit, both in regard of the excellency of the gospel itself, and of that trust of Apostleshippe that is reposed in me. Now here it is not to be passed by without observation, that the Apostle entreated the prayers of the Colossians for himself more specially, that he being now in trouble for the gospel, in prison and in bonds, for the preaching of it, they would he mindful of him, and recommend him to God in their prayers, especially and above others, that now in time of his trial he might bee strengthened, and not shrink back for fear, nor by any sinister and corrupt affection, bee diverted, and turned aside from a sound and sincere utterance and manifestation of the truth of the gospel, but that he might utter it, and deliver it as it ought to be delivered; Hence wee may note briefly. That howsoever we are to recommend all, both Ministers and other professors of the gospel to God by prayer, yet especially those that are in trouble, those that suffer imprisonment or in any other kind, for the truth of the Gospel; We are especially to remember in our prayers, those that suffer for the truth of the Gospel. we are to remember them in our prayers especially, yea as the Apostle saith, Rom. 15.30. to strive and to be most ea●nest and instant in prayer to God for them: and there is great reason for it. Because indeed in time of suffering, and trial, the divell will be most busy, both by inward suggestions, and by outward assaults, both of terrors, and flatteryes; and that corruption of nature that is least in the dearest Saints of God; will then bee working, and howsoever in time of calm: many men hold on a constant course in the profession of the Gospel, and live unblamably in the sight of men, yet many times their weakness, and sometimes their hipocrysie, shows itself when the storm of persecution is risen, and they are tossed with the wind of trouble; and therefore our part is in praying for others, to remember them in our prayers especially, that are under the trial, and suffer imprisonment, or in any kind for the truth of the Gospel. We are to pray to the Lord, that he would vouchsafe to them such wisdom, Christian carriage, and boldness, meekness, patience, constancy, and every needful grace, and such a measure of needful grace, as they may be able both to speak, do, and suffer, in such sort as God may be glorified, How we are to practise this duty. the truth of the Gospel maintained without impeachment, and their own souls comforted: and on the former ground, such as are in trouble must learn not to be secure, Men that are in trouble must not be secure, but must be earnest with God themselves& entreat others also to pray for them that they may bee strengthened. in time of trial vpon confidence of their own gifts. Admit a mans gifts were not inferior to the holy Apostle Paul; yet such a man being in trouble for the Gospels sake, ought in fear and humility to call on God for strength, and to entreat others likewise, to do the same, in his behalf: but let it suffice to haue pointed at these things offered to us from the circumstance of the person of the Apostle, his& condition at that time being a prisoner. Now touching the matter of this verse, we are in the next place to mark, that the Apostle doth here desire to bee helped by the prayers of the Colossians, that they would pray for him in particular, that he might utter forth and make manifest the mystery of Christ. He here changeth the term, in the verse before he used the word ( speak) but here he saith, that I may utter it, that I may manifest and make plain. Whence wee are given to understand thu● much. That the speaking of the mystery of Christ, the preaching of the gospel, ought to bee a manifestation of the secrets of it, the Minister in preaching of the gospel, must manifest& make plain the doctrine of it, and there ought to be a perspicuity and plains in the ministry of the word, There ought to be a perspicuity and plainen●sse in the preachin● of the word. yea, the word ought to be delivered in such evidence and plainness, as the meanest capacity may bee able to conceive and to understand it, and as if Iesus Christ crucified, were pictured and painted out before the eyes of men, as the Apostle said by way of reproof to the Galathians, Gal. 3.1. O foolish Galathians, who hath bewitched you, that you should not obey the truth, to whom Iesus Christ before was described in your sight, and among you crucified, as if he had said, to whom haue I preached the doctrine of the gospel in such evidence and plainness, as if Christ had been painted out before your eyes, and had been crucified among you, and you had seen his blood distilling from his hands and side. And hence it is: That our Apostle calle● his preaching of the gospel, a declaration, or a manifestation of the truth, for so the word signifieth, 2 Cor. 4.2. in declaration of the truth, we approve ourselves to every mans conscience in the ●ight of God. The reason of this truth is plain, namely this. The end of the preaching of the gospel is to bring men to knowledge and faith in Christ, that they may come to know Christ and him crucified, and may beleeue in him to their comfort and salvation. Now this cannot be effected, this end cannot be attained unless men rightly conceive and understand the doctrine of Christ, therefore it must be delivered in such evidence and plainness as they may conceive and understand it. That manner of preaching therefore cannot bee justified, that is full of obscurity, wherein the doctrine is wrapped up in such words and sentences, as are above the reach and understanding of the hearers, Preaching that is full of obscu●ity, and above the understanding o● the hearers cannot bee iuiustified. wherein there is a mixture of speech, and intermingling of latin and greek with english, before hearers that are unlearned, and howsoever some in way of defence of it, say, that kind of preaching is learned, indeed and truth, there is no such matter, only that teacher shows learning, that shows men Christ, he is the learned preacher that is able rightly to unfold the mystery of Christ, and to manifest the secrets of the gospel, and so to paint out Christ before the people, as they may( as it were) see him crucified and glorified, and that life that flows out of his blood, and the comforts that are treasured up in him; And again must the doctrine of the gospel bee delivered in such plain terms, as men of the meanest capacity may be able to understand: oh then take heed thou except not against the doctrine of the word for the plainness of delivery, if the doctrine bee sound and true, it is but a cavil of the flesh, and no just excption to say, it is delivered in plain, easy and familiar terms, We must not except against the doctrine of the word because it is delivered in plain, easy and familiar terms. and yet many there be in the world that haue no great liking of the truth of the doctrine del●uered, even because it is tendered unto them, in a familiar plainness and simplicity; they haue itch●ng ears. 2. Tim. 4 3. they delight to hear things delivered in more lofty and glorious terms, surely such persons show the vanity and weakness of their understanding, and the vnsoundnes of their judgements. Why shouldst thou except against or dislike the truth delivered in plain and easy terms? art thou offended with the Lord, for dealing plainly with thee? whence comes that exception and dislike? consider thou whence it comes, and thou shall find it comes from thine own corruption, helped forward by strong delusion of the enemy of thy salvation, for thou exceptest against that which may bee most for thy good, and likest that which many times turns to thy hurt, the Lord( justly punishing the vanity of thy mind,& the pride of thine hart) suffers thee to suck in poison and dangerous errors, lying hide under lofty and goodly words, which thou understandest not,& therefore take thou heed of excepting against the doctrine delivered in plainness of words, if thou hear the truth of the word plainly delivered, be so far from excepting against it, as even therfore bless God for his mercy, that vouchsafes to discover to thee the truth of his word so familiarly remembering that speech of the Apostle, 1. Cor. 14.22. strange tongs are for a sign, even a iudegement and punishment sent of God to them that beleeue not, therefore take heed thou neither except against, nor dislike of the doctrine of the word, for the plainness of it, the plainer and the more familiarly the word is delivered to thee in the public ministry, the greater token and sign is it of Gods loving kindness and favour towards thee, and yet know we, that this perspicuity and plainness in preaching of the word, must not be rude, rustic and unseemly, and therefore the Apostle adds in this verse, The Minister of the word must lay open the doctrine of the word, in such manner as is suitable both to the excellency of the matter, and to the dignity also of his ●wne calling. as it becometh me to speak. And so the next point of doctrine laid down in this verse is this. The Ministers care and study must be, not only in plain& familiar terms to declare& speak the gospel of Iesus Christ, but also so to speak it, as it ought to be declared; the Minister must not only haue care to manifest, and to lay open the doctrine of the word, but he must look also that he do it in such manner as is meet, both according to the excellency of the matter,& dignity of his own calling,& that trust that is reposed in him, 1. Pet. 4.11. if any man speak( saith the Apostle) that is, in the public ministry of the word, let him speak, not only the words of God, but as the words of God, as it becomes him to speak, such words, we find that the Minister of the gospel is graced with many excellent titles, he is called the messenger and ambassador of Christ, he is styled with the name of Angel, revel. 2.& Cap. 3. he is said to bee the Lords Steward put in trust by him, 1. Cor. 4.1. all which teach him that he must deliver the message of his Lord and Master, with due regard of the dignity of his message, and answerable to that trust that is reposed in him. 2. particulars required in the right handling of the word of God. Not to stand on the general: the particulars of this duty, are many, but especially these two. First, the Minister must look, that he utter forth and declare the doctrine of the word purely, and powerfully; for the word of God is pure, and must be purely thought on, and purely delivered, without mixture of mens devises, or mens authorities. Secondly, it must also be delivered as the Apostle saith, 1. Cor. 2.4. In plain evidence and demonstration of the Spirit,( that is) in such sort as sin may thereby be rebuked, the conscience rifled, and judged, and the secret corruption of the heart made manifest, and that it may bee a means) by Gods blessing vpon it) to instil the grace of faith, and repentance, and holy obedience into the hearts of the hearers, yea the word must bee delivered with such evidence of the spirit, as the hearers may discern the power, the presence, and the majesty of God in the preaching of it, and be forced to say in plain terms without question God is in the Preacher, 1 Cor. 14 25. that is the right maner of handling the word of God, when the preachers of it show not words but power, as the Apostle saith, 1. Cor. 4.20. Now this doctrine might be applied to reprove sundry sorts of teachers, sundry sorts of teachers, briefly taxed. as( namely) such as deliver the word of God in the enticing words of mans wisdom, spiritual things in a carnal manner. Secondly, such as mingle the word with their own, and other mens devises, to make their doctrine haue the more applause, then which, what can bee more unworthy? as the Lord saith by his Prophet jer. 23.28. What is chaff to the wheat? Thirdly, such as for want of pains, or study, deliver the word, either in terms unfit to teach, or persuade, or without order, and so not easy to bee learned, and remembered, and so without power, as it hath no point to pierce the hearts of the hearers, these, and many other, come within the compass of just reproof by the doctrine delivered. But let us think on it to this purpose; Is it so that the Minister must not only manifest the doctrine of the word, but he must deliver it purely, and powerfully; yea, with such evidence and demonstration of the Spirit, as the word spoken by him may judge the conscience, and search the secret corners of the heart; and as the Holy Ghost saith, Heb. 4.12. Enter thorough, even the dividing asunder of the soul and the spirit, and of the joints and the marrow, and discover the thoughts of the heart, and be a means to work grace in the hearers? Oh then, as the Apostle saith, 2. Cor. 2.16. Who is sufficient for these things? It is a very hard matter to preach the word of God aright. It is no easy matter to preach the word; Men think the Ministers of the word of God speak whatsoever comes into their mindes; it is not so, if they speak the word as it ought to be spoken, no, no, Preaching of the word of God requires great labour, study, meditation, and prayer, and the Minister must not onely bee earnest in prayer himself, but after the example of the Apostle in this place, he must request others to pray for him, that he may utter the Doctrine of the gospel as it becometh him to utter it; did Paul who was guided by the Spirit of God, and had the infallible assistance of the Spirit( being an Apostle) desire to be prayed for, that he might utter the doctrine of the gospel as it became him to speak? How great cause then haue wee that are but ordinary Ministers to desire the prayers of the Church, we are much more to crave the prayers of Gods people, and they are to help us with their prayers; One saith well, consider that it is the easiest thing to hear, and it is the painefullest thing to preach the Gospel▪ aright; therefore pray thou that the Minister may utter the doctrine of the word, as it becometh him to speak, that he may deliver it in such evidence, and plainness, and with a●l such purity and powerfulness, as it ought to bee delivered, and then doubtless, through Gods blessing vpon it, thou shalt find it a means discovering the secret corruption of thine heart, and working saving knowledge in thee. Yea, thou shalt find the doctrine of the word so delivered, or means confirming and strengthening grace in thee, and making thee certain of Gods grace in Christ; yea, making thee rejoice in Gods presence in this life, and at the day of iudgement to stand before him with ioy, therefore be mindful of this duty. VER. 5. walk wisely toward them that are without, and redeem the time. The Apostle in this verse proceeds to his second general exhortation, wherein he exhorts the Colossians to carry themselves wisely toward them that are without, and this he doth generally in this verse, that they carry themselves wisely in all things, and then that they carry themselves wisely in one particular,( namely) in the wise usage of their speech, verse 6. His general exhortation in this verse is first propounded. walk wisely towards them that are without. And then, more particularly declared, how they may so do in the last words( namely) By redeeming the time. ( And redeem the time.) First therefore of the general exhortation, ( walk wisely toward them that are without.) Interpretation. ( walk) That is, live, carry yourselves in life and conversation, both in your words and deeds; the word ( walk) is often so used in the Scripture. ( Wisely) or as the word is( in wisdom, or with wisdom) the meaning is, with good discretion, with religious heed, and circumspection, as the Apostle saith, Ephes. 5.15. Take heed that ye walk cicumspectly, not as fools, but as wise. Christian discretion, what it is. Now Christian discretion, and an holy wariness is used in life and conversation, when in every thing, said, or done, there is regard had of the end of the speech, or action, that the word or dead, be to the glory of God, and the good of others, and that it be without giuing advantage of just exception against it, or any just cause of offence; that is( indeed) true Christian wisdom in life and conversation: ( toward them) that is, among them, or having any dealing with them ( that are without) by those that are without, we are to understand all vnbeleeuers, all that are out of the Church, or without Christ, as Ephes. 2.12. Whether such as haue not heard of Christ, as Infidels and Pagans, or such as haue heard the doctrine of the gospel, and yet haue not received it, but still continue in their natural hardness, and unbelief. Thus then are we to conceive these words, walk wisely toward them that are without. As if the Apostle had said. carry yourselves in life and conversation, both in your words, and deeds, with Christian wiswisdome and discretion, with an holy wariness, and circumspection, look that in every thing, said, or done by you, there bee regard had of a right end, even Gods glory, and the good of others, and let your behaviour bee without just cause of exception, or offence to them that are vnbeleeuers, of what sort soever they be, you living among them, as necessity requires, or having busin●sses and dealings with them. The duty here laid before us, comes to bee considered in the first place. And it may thus be conceived. That true believers, such as truly profess the gospel, are to carry themselves wisely, with good discretion, True believers must bee wise in their behaviour& dealings with the wicked& vnbeleeuers, and take heed that they give them no just cause of exception or offence. with wariness, and circumspection, even toward them that are without, in their walking among the wicked, and vnbeleeuers, and in their dealings with them, they must haue a wise regard of their behaviour, they must look that every thing, said, or done by them, be to Gods glory, and( if it be possible) a means to work good vpon the wicked, and that it be without just cause of exception, and offence, I say, without just cause of exception, and offence; for many times the wicked take exception against the holy religious and godly behaviour of true believers, and are offended at it, 1 Pet. 4.4. And as the Prophet saith, Hosea 14.10. The wicked stumble, and fall in the ways of God; but that is offence taken, not given. True believers, and professors of the gospel must be wise in their behaviour, and take heed they give not any just cause of exception, or offence, and that not onely to their weak brethren, but even to the wicked and vnbeleeuing. And hence it is, that the Apostle doth exhort us, Rom. 12.17. To procure things honest in the sight of all men( that is) words and deeds, not onely lawful, and agreeable to the rule of honesty, and goodness,& the will of God revealed in his word, but such also as give no just offence to any, as the Apostle saith, 1. Cor. 10.32. give none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God: neither to the Church, nor to those that are without the Church, 1. Thess. 4.11.12. the Apostle exhorted them of that Church, that they should study to be quiet, and to meddle with their own business, and to work with their own hands; to this end, that they might behave themselves honestly,( or as the word signifieth) decently towards them that are without, even in the sight of vnbeleeuers. Wee see then there ought to be a Christian wisdom, a godly wariness, and circumspection in such as are true believers, that in their behaviour among the wicked, they give them no just advantage, either to except against, or to be offended with any thing, said, or done by them. And the reason of this duty is this. The life and behaviour of true believers, ought to bee a visible confutation of the manners of the wicked, that when they look vpon it, they may bee checked and reproved, thereby made to see how they ought to behave themselves, and may glorify God in the day of the visitation, 1. Pet. 2.12. And therefore it ought to be far from being like to the wicked life of vnbeleeuers, in any respect, that so it may give them no just cause of exception, and of stumbling at it. Now then, to apply this, I may say to many professors in this case, Many professors of the gospel justly taxed for behaving themselves vnwiselie in the sight of the wicked and profane as the Apostle said to the Corinthians, 1 Cor. 6.7. There is utterly a fault among you. There is in many professors of the Gospel too great a yielding to their own corrupt affections, some that make profession of the gospel, carry themselves not as wise, but as fools, in the sight of the wicked, and ungodly, and as Michal said to david 2 Sam. 6.20. they uncover themselves in the eyes of carnal minded men, as a fool vncouers himself, they show themselves envious, covetous, self-conceited, contentious one with another, censorious and such like, even in the sight of the wicked, that they are able justly to tax them with these and the like faults. Oh remember thou hast taken on thee the profession of the gospel, and wouldest bear the name of a true Christian, thou must walk wisely even towards them that are without; in thy whole carriage in thy words and deeds, thou must haue regard to the right end, Gods glory, and the good of others, and thou must take heed thou give no just cause of exception or offence, by any thing thou sayest, or dost, no not to the wicked, and vnbeleeuing; yea, thou must be so wise in thy carriage, and thy behaviour among them, Note. as that sometimes thou must forbear the doing of some lawful thing so far as may stand with the keeping of faith and a good conscience; if so be, thou in thy Christian wisdom and discretion perceive, that the doing of it will hinder some great good that may otherwise be done. We haue example of this in Paul, Acts 19.10. he was full two yeeres in Ephesus an Idolatrous city, and saw their Idolatrous worship of Diana, yet all that while he kept silence, and spake not a word in particular against Diana, as he might haue done, onely in general terms he said, as it is in the speech of Demetrius verse 26. That they were no gods which were made with hands. And this did Paul forbear to do, that he might do some good in that city by preaching of the gospel, which could not haue been suffered if he had spoken against Diana in particular. And thus must thou that art a true professor of the gospel do sometimes, and let it never bee justly said of thee, that wouldest carry the name of a true Christian, 3. Things are to be considered, serving, to stir up true professors of the gospel to carry themselves wisely in the sight of the wicked. that thou art as covetous, as unquiet, once angry, as hard to be appeased, as merciless, as ready to catch, as idle, as censorious, and judging, as those that make no profession at all, let none of these things, or the like, bee truly affirmed of thee, let not the wicked bee able justly to charge them vpon thee. And to that end consider. First, that if thou carry thyself so unwisely, and so without Christian discretion, as thou givest just cause of exception, or offence, thou dost expose thyself to the malice of the wicked, and( as it were) enclose thyself within their hands, and if the wicked bee so bold, as that they will assault the names of the harmless, with obtrectations, and slanders, how will they insult over thee, having just advantage against thee? again, consider that by thy evil and unwise behaviour in the sight of the wicked, thou dost not onely expose thyself to contempt, but even the gospel itself, which thou dost profess, to scorn and reproach; and through thy unwise behaviour the name of God is blasphemed, and these among the wicked, of whom there remained any hope, are cast further of, and left without all hope to be recovered. Thus speaks the Lord by his Prophet Ezekiel 36.20. and the Apostle cites it, Rom. 2.24. And remember further, that thou bearing the name of a true Christian, by thy godly, wise, and wary conversation among the wicked, God is glorified, 1 Pet. 2.12. the doctrine of God our saviour is adorned, Tit. 2.10. and many times vnbeleeuers are wrought vpon, and won as the Apostle saith in one particular; Let wives bee subject to their husbands, that even they which obey not the word, may bee won by the conversation of the wives. Oh then, thou that dost, or wouldest carry the name of a true Christian, bee thou careful to walk wisely toward them that are without, let thy words and deeds be ordered by Christian wisdom, in all thy speeches, and actious, haue an eye to Gods glory, and the good of others, and take thou diligent heed, that nothing be said, or done by thee, that may give just advantage to the wicked to speak evil of thee, and to throw disgrace vpon thy holy profession. In the next place, wee are to mark, that the Apostle saith not, walk wisely with them, but toward them that are without; it is one thing to walk with vnbeleeuers, and another to walk toward them, there is great difference between these two: to walk with any, is to walk as they do, Note. & to hold on the same kind& course of life that they do, but to walk toward others, is to live among them, and as occasion is offered, to haue business and dealing with them. Hence then we may gather thus much. That howsoever we are not to walk with the wicked, wee are not to do as they do, nor to follow their trade and manner of life, yet wee may live among them, and haue business, trading and dealing with them, as occasion is offered, howsoever, wee are to eschew the corruptions and bad manners of the wicked, yet wee are not altogether to avoid all manner of dealing with them, Though we are to eschew the corruptions and bad manners of the wicked, yet we are not to avoid all m●nner of deal●ng with them. the Apostle hath taught us, Phillip. 2.15. that wee are to live blameless and pure, and the sons of God without rebuk, but where? apart from all wicked and ungodly men? no, in the midst of a naughty and crooked nation, among whom we ought to shine as lights, and that in the world, even in the throng of wicked men, and vnbeleeuers. The Lord will haue his children to live among the wicked, as Lot did in sodom. Reasons why the Lord will haue his children live among the wicked. First that they may spend their time, their strength, and all their abilities of body and mind, for the common good of all, as the Apostle saith, 1. Pet. 4.10. let every man as he hath received the gift, minister the same to another, as good disposers, of the manifold grace of God. Secondly, for the exercise of their faith, their wisdom, and other graces that are in them, and for the trial of their strength in striving against sin, that their faith and other graces may bee exercised, and that they may bee tried what is in them, whether they will cleave to the Lord with a perfect heart, or bee carried aside with the corruption of the world, for that is indeed true resistance of sin, and victory over it most victorious, when wee conflicting and grappling with many occasions and allurements to it, strive against it, and overcome it, and he is truly good, who is good among such as bee evil, if joseph had not been tempted to folly by his mistress, his chastity had not been so great and glorious. The Lord therefore will haue us live in the world, among the wicked of the world, in the midst of many means and provocations to evil, that the strength of Gods grace that is in us, may bee known, and this doctrine might bee applied to show the error of some of ancient time, and of some of our time, who refuse to live in any fellowship with notorious sinful men, Some briefly taxed, who refuse to live in any fellowship with notorious sinful men. and I might hereby show the error of the monks and Votaries among the Papists, who think it a state of perfection to live like drones fatting themselves in a cloister, apart from all society of men, but I rather choose to show the limitation of this truth that it bee not misconceived of us, and touching the limits of it, know wee that it is thus confined. We may live among the wicked, only as we stand in some relation with them, The Godly may live among the wicked only as they stand in some relation with them & as we are conjoined with them by some bond of nature, of office, of place or habitation, for the corruption of men must not drive us from our station and from performance of Christian duties that concern us in our places and callings, as the Lord hath called every one, Note. so let him walk, 1. Cor. 7.17. And again, wee may haue dealing with the wicked, onely as just occasion is offered, The Godly may haue dealings with the wicked onely as just occasion is offered. we may not hand over head, live with all sort of wicked persons, and carelessly thrust ourselves into any wicked company, and think as the foolish Familists do, or as Drunkards and Epicures do, that it is no matter into what company wee come, we haue no warrant for that: And there is great danger in so doing, there is no disease so contagious, nor sickness so infectious, as is the ill behaviour of the wicked, if we sort ourselves with them, and there is no age, sex or complexion, so apt to catch and take a disease from another, as are the best of Gods children, to take hurt by the company of wicked persons, and therefore wee are not to live among them, but according to the limit of our own particular places and callings, nor to haue dealings with them, but as just occasion shall be offered unto vs. In the last place it is not to be omitted, that those who haue not heard, or not received the gospel, are here said to be without, wherein the Church is compared to Gods kingdom, city or House, true believers to the subiects, citizens and household of God, and vnbeleeuers to strangers, and such as haue no part nor portion among them. Here then appears the wretched and cursed condition of wicked men and vnbeleeuers, Wicked men and vnbeleeuers are in a most miserable state and condition. they are disjoined from God, the fountain of all true happiness and comfort, they haue no fellowship with God, or the people of God, Ephes. 2.12. they are without Christ, and are aliens from the common-wealth of Israel, and strangers from the covenants of promise, and haue no hope, and are without God in the world. Yea wicked persons such as beleeue not so long as they continue in that state stand subject to the whole wrath of God, oh that they had hearts to consider their fearful condition, Wicked persons are to consider their fearful condition, and to hasten out of it as soon as possibly they may. thou that art a drunkard, a swearer, a profane person, consider thy cursed state, as yet thou art severed from Gods comfortable presence, thou art shut out from all benefit of Gods promises of life and salvation, thou hast no part nor title to the blessings of God, belonging to the Saints of God, and that is a beginning of hellish torment, for final separation from God, and an apprehension of his wrath is hell itself. Now such is the case of all men, that do not yet truly beleeue in Christ, and such are they that live in the practise of any known sin, yea think on it, thou that art a wicked man, and an vnbeleeuer, thou art so far disjoined from God by thy sin, as there is greater enmity, and contrariety between God and thee, then between fire and water, light and darkness, and if God be against thee, then who can stand for thee? nay God being thine enemy, all the judgements of God attend thee, all the creatures of God are armed against thee, and thou liest open to eternal woe and misery: Oh then enter into a seserious consideration of thy miserable state and condition, and pray to the Lord, that by the light of his word, and power of his spirit, thine eyes may be open to see that misery, and seeing it mayst be humbled for it, and hasten out of it, and never rest till thou be sure thou dost truly beleeue in Iesus Christ, and then without question thou shalt be in Gods favour, and be one of his own house and family, The happy condition of such as truly beleeue in Iesus Christ. and haue communion and fellowship with God, and with the Saints of God, and that is a most blessed state and condition, thou shalt then haue peace with God, with thine own conscience, with all the faithful, yea with all the creatures in the world. The stones of the field shall be in league with thee, and the beasts of the field shall be at peace with thee, job. 5.23. thou shalt haue access to the throne of grace with boldness, and come into Gods house with ioy& gladness, thou shalt haue title to all the blessings of Gods Saints in this life, and right to eternal happiness in the life to come. Labour therefore for this above all things, and count all things loss in respect of this, that thou mayst win Christ, and be found in him and by him bee conjoined with God, and the Church of God, and bee partaker of all the comforts and blessings that belong to Gods Saints. Now to the last words of this verse. ( And redeem the time) the Apostle having required of the Colossians by way of exhortation, generally; that they should walk wisely toward those that are without, in these words ( redeem the time) he shows how they may so do,& wherein especially standeth their godly, wise, discreet and wary walking towards them that are without namely in or by redeeming the time, for these words ( redeem the time) are not( as they may seem) a distinct precept, or an exhortation by itself, but are to bee conceived as expressing the manner of wise walking toward them that are without, the original text shows it plainly, for thus run the words, walk wisely toward them that are without redeeming the time. The word here translated ( time) properly signifieth opportunity or present occasion, that present fit time, Interpretation. wherein any thing to bee done, may bee done fitly and happily, and it is here to bee understood with relation to the good that may bee done, even for that fit opportunity, and fit occasion offered of well doing, and the word ( redeem) in the proper and natural signification of it, signifies to buy some thing back again, and it is here used metaphorically by way of similitude, it is taken from the custom and practise of wise Marchants, or tradesman, who use to buy their commodities while fit time of buying serves, and while the market holds, and having( happily) had great losses, or formerly spent their time idly or unthriftily, do afterwards seek to redeem, and( as it were) to buy back again the time that is past, not that they are able to call back again any one minute of time past, that is impossible, but by their most careful and diligent employing of the present fit time of gaining, that is offered to them, by using in that opportunity more then ordinary diligence, for recoueuering of their losses, even then breaking of their sleep, and abridging themselves of lawful refreshing and delights, they do as much business in that same time, as they might haue done both in that, and in the time formerly misspent, if they used onely ordinary diligence; and so to redeem that opportunity and fit occasion offered of doing good, and of well doing. Signifieth two things. First, to observe, take, and use it being offered, and not to let it slip, and pass away without using of it. And secondly, to use it with more then ordinary diligence, yea, to use it with loss of our own pleasures and profits. Thus then wee are to conceive these words, as if the Apostle had said to the Colossians. observe, take and use the opportunity, and fit occasion of well doing, when it is offered, yea, use it with more then ordinary diligence, even with loss of your own pleasures profits. Now here first in that the Apostle saith, walk wisely to them that are without subioyning( as showing the manner how they may so do) ( redeem the time) or( redeeming the time) I might hence note thus much. That we show ourselves wise Christians, such as carry ourselves wisely among them that are without, if so be we omit no opportunity of well doing, but on that I will not stand, but rather on a positive point, the duty hence offered, namely this. That the time and opportunity of doing good, both in respect of ourselves and others, The time and opportunity of doing good both in respect of ourselves and others, is to bee taken and used when it is offered. is not to be neglected, and let pass, when it is offered, we are to observe the time and opportunity of doing good, and to take it, and use it, when it is offered unto us, when we haue opportunity for the practise of the duties of piety, or for the doing of any good, we may not foreslow it, and let it slip away from us, and this hath our saviour taught us plainly, joh. 12.35. where he saith, yet a little while is the light with you, walk while ye haue light, least the darkness come vpon you, for he that walketh in the dark knoweth not whether he goeth, as if he had said, you haue now opportunity, and fit time to walk as ye ought, having light to direct you, look that you use it, while you haue it, and let it not pass away from you, least that being gone, and darkness coming on you, you know not then whither ye go, Gal. 6.10. saith the Apostle, while wee haue time let us do good unto all men. Let us not suffer any good occasion of doing good to others, slip away from us, but let us take hold of it, while it is offered, and so in one particular the holy Ghost bids us, Heb. 3.13. exhort one another while it is called to day, and to these I might add many other testimonies, for the proof of this point, Ierem. 8.7. the Lord complained of his people, that they did not observe and use the time of grace and mercy, for the amendment of their lives when it was offered unto them yea, in that respect he prefers the very bruit beasts before them( saith he) even the stork in the air knoweth her appoynted times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming, but my people knoweth not the iudgement of the Lord, they observe not, neither use the time of grace and mercy for the amendment of their lives so that wee see by plain evidence of Scripture, that we are not to neglect and let pass the opportunity offered unto us, for the exercise of piety, or for the doing of any good whatsoever, the reason and ground of this is. Because indeed, as the Lord in his eternal counsel hath ordained things to bee done, so hath he appoynted the opportunity and time wherein each thing should bee done; wee are therefore to observe, and to take, and use that time and that opportunity of doing good, either in respect of ourselves or others, which the Lord doth vouchsafe and offer to us, and that wee may rightly conceive this point, and draw it to some profitable use. We must learn and mark a difference of good things that are to bee done by us, A difference of good things that are to bee done by us is to be observed some are such good things as reach not to all times of this life, such as are not to bee done at all times, but are limited to some particular time and are to bee done in some particular time and season as hearing and reading the word of GOD, and reading other good books, conference, set and solemn prayer, giueinge good council, admonition, reproof, giving alms and the like. Though these be good things, that we are to do, yet the doing of them, is not bound to all times, and so the oportuni●ie of doing these things, and the like: only then when the Lord doth vouchsafe us means, and ability, and just occasion in respect of time, place, person, and other circumstances. Other good things there be that we are bound to do, which extend and reach over the whole life, and are to be continual acts, to be performed in every part, and time of our lives. From the doing of which, no part of our life is exempted: as( namely) the exercise of faith, and repentance, of amendment of our lives, of working out our own salvation, with fear and trembling, of seekeinge reconciliation, with GOD, yea though wee haue assurance of salvation. And the opportunity of doing these and the like things, is every instant and present time, even every moment of our lives, is the opportunity given us for the amendment and reformation of our lives, yet more special opportunity vouchsafed unto us, for the doing of these things: For our turning to God, for our seeking reconciliation with God, and the like: is that time of the Lords gracious visitation, as our saviour calls it. Luke 19.44 That acceptable time, and that day of salvation, as the Apostle calls it. 2. Cor. 6.2.( that is) that time wherein the Lord doth offer us mercy in the ministry of his word, wherein he stands at the door of our hearts,& knocks by the sound of his word outwardly, and by the motions of his spirit inwardly, showing us our sins, and moouinge us to repentance, yea that time wherein the Lord calls us to repentance by his mercies, by his judgements, by his patience, and long sufferance: thus then wee are to conceive the doctrine now laid before vs. Wee are to observe the opportunity and fit time of doing good and to take that opportunity when it is offered unto us,( that is) we are to observe and mark when the Lord doth vouchsafe us means to do good, and just occasion in regard of time, place, person, &c. for the doing of any good thing that is limited to some particular time, and to take that opportunity when it is offered, and to use it, and not to let it slip, and wee are to observe every part and time of our life, as fit for repentance, and amendment of our lives; but especially, the time of the Lords gracious visitation of us, by the Ministie of the word, and when the Lord calls us to repentance by mercies, or by judgements, and to take hold of that opportunity, and to use it, and not to suffer it to pass away from vs. And now to come a little nearer to ourselves, I may say to us, as the Apostle did in that, 2 Cor. 6.2. We are to observe the Lords gracious visitation of us by the m●nistrie and preaching of the gospel and to make use of it for our good while it is offered. Behold now the accepted time, behold now the day of salvation: the Lord hath a long time, and doth still vouchsafe to visit us with his word and gospel, and hath seconded the same both with his mercies, and his iudgments. This then is that opportunity, this is that fit time of repentance, and of turning from our sins to God, in amendment of our lives, and of doing good to ourselves. Let us take notice of it, and observe it, yea, let every one of us in particular observe it; do thou observe, and take hold of this opportunity of the good of thy soul while it is offered, thou knowest not how soon it may be taken from thee. 2 Mot●ues to stir us up to observe the time of the Lords gracious visitation of us by the pre●chi●g of his gospel, and to make use of it while we haue it. First, if Christ now knock at the door of thine heart, by the preaching of the gospel, and by his mercies and judgements, and thou defer to open unto him, and to let him in, and let slip the opportunity of turning from thy sins to God, in amendment of thy life; happily hereafter thou maiest pine away with a desire of having him, and yet not find him, nor any place to repentance; remember that exhortation of the Prophet, Isai. 55 6 seek ye the Lord while he may bee found, and call ye vpon him while he is near. There will come a time wherein the Lord will not be found; yea, a time will come which he threateneth, proverb. 1.26. When such as now regard not, but despise his calling unto them, shall cry to him in their misery, and he will not hear them, but laugh at their destruction: which is a fearful sentence, as one saith, the Lords laughter is more to bee feared then his anger; therefore take heed, thou let not slip that opportunity of doing good to thine own soul that is yet offered unto thee. again, consider the wisdom of men in matters of the world; the Seafaring man he observes the wind, and the weather, and takes the opportunity of the time; the traveler he takes the day before him and travels whiles it light, the Smith he strikes the iron while it is hot, when it it is could, it is to late to strike; yea every man of yeeres and discretion, will consider the opportunity offered for the well-doing of his business, and he will condemn himself if he let it slip; and wilt thou then be more careless in spiritual matters, and more absurdly foolish in things concerning thine own everlasting good? Oh consider thou the opportunity that is offered to thee for the good of thy soul; observe thou the fit time of well-doing, which the Lord doth vouchsafe thee, and when the Lord doth vouchsafe thee the benefit of his word, and many mercies, both common to thee with others, and peculiar to thyself, and he sends his judgements to warn both thee and others: know thou, that that is thy opportunity of turning from thy sins, and amendment of thy life, observe it, take hold of it, let it not slip from thee, but use it so, as it may bee for Gods glory, and the comfort of thine own soul. From these words ( redeeming the time) understood as before they were expounded; we are further taught thus much. That in using the opportunity of well-doing, wee are to be likewise Marchants or tradesman. A wise merchant or Tradesman having heretofore lost time of gaining, In using the opportunity of well doing we must bee likewise Marchants or tradesman, we must gain the time formerly lost by our negligence, by double diligence. he will( as it were) buy it back again, by his more then ordinary diligence, when time serves him again; so must wee do in respect of the opportunity and time of well-doing offered unto us, wee must gain the time wee haue formerly lost by negligence, with double diligence; yea, we must redeem it with loss of our ease, our pleasures, and our profits, 1 Pet. 4 3. It is sufficient( saith the Apostle) for us that wee haue spent the time past of the life after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttonies, drinkings, and in abominable idolatries. We are to consider our former misspent time, and not to misspend any more, but rather to gain and recover that which hath been lost with future diligence in well-doing. Psalm, 119.32. david saith, I will run the way of thy Commandements, when thou shalt enlarge mine heart: where we see david promiseth that his heart being set at liberty, being set free by grace from the bondage and dominion of his own natural corruption, he would not walk and keep an ordinary place in the ways of Gods Commandements, but he would run in them, he would make more then ordinary speed in well-doing, and so redeem the time formerly lost. Thus must every one whose heart is set free from the bondage of sin, if thou persuade thyself, the Lord hath wrought in thee by his spirit, and set thee free from the dominion and power of thy natural corruption, thou must run the ways of Gods Commandements, thou must gain time of well-doing with double diligence; it must be far from thee to spend thy time in trifles, and pastime, and after the manner of the world, It must be far from true believers to spend their time in trifles, and after the manner of the world, they must use more then ordinary diligence in doing good things. in vain delights to drive away dumps, though indeed lawful recreation may bee used, if it bee used lawfully, and at times meet and convenient, to make us more fit for the good duties, yet thou must take heed thy heart be not entangled with the pleasures of this life, remember thou, that time well passed, is the best pastime, and thou that art a true believer, Note. and set free from the power of sin, thou must use more then ordinary diligence in doing of good things, thou must not content thyself to hear the word, to pray or to do other good things, as mere natural men use to do them( that is) so as may stand with their credit in the world, with their ease and worldly profit; if hearing of a Sermon cross their worldly commodity, they will none of that, thou must not so do; no, no, thou must redeem the opportunity and time of doing good, thou must buy it with a price, even with the loss of thine own ease, pleasure, and profit. 2. motives to stir us up to redeem the time of doing good with the loss of our own ease, pleasures, and profits. And to help thee forward, and to stir thee up to the practise of this duty: consider with me onely these two things. First, mark what the Apostle saith, Tit. 2.14. Christ gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. Whence wee may gather, that if thou be not zealous of good works, if thou bee not studious and careful in doing good, if thou use not more then ordinary pains to do well, and if thou redeem not time in well-doing, thou canst haue no sound assurance, that thou art redeemed by Christ. again, consider thus much, thou must one day come to be accountant for the spending of thy time, and if thou do not number thy daies, and redeem the time, and spend the opportunity of well doing, with more then ordinary diligence, thou wilt be far from a good account, and the Lord will judge thee as an unthrifty seruant that hast not gained by thy talent: If then, thou wouldest haue sound and comfortable assurance, that thou art redeemed by Christ, and if thou wouldest be able to make a good account of the spending of thy time before the judge of all the world, and haue it said to thee as it is, Mat. 25.21. Well done good and faithful seruant, enter thou into thy Masters ioy, then look thou redeem the time of doing good, do not thou onely observe, take, and use the opportunity of well-doing, but use it with more then ordinary pains, and diligence, even with loss of thine own ease, pleasure, and profit, and if thou so gain time, no doubt thou shalt then bee richly rewarded with gain and glory in the day wherein the Lord shall come to take account of his seruants. VER. 6. Let your speech bee gracious always, and powdered with salt, that ye may know how to answer every man. In this Verse our Apostle comes to exhort the Colossians to carry themselves wisely toward them that are without, in one particular thing,( namely) in the wise usage of their speech, because( indeed) in wise ordering of the speech; spiritual wisdom is singularly discovered, and withall, holy and gracious speech, is a usual and very effectual way and means of doing good vpon them that are without, and of winning them: therefore the Apostle doth particularly exhort thereunto. The general parts of this verse are two. First, a duty touching the right ordering of speech, propounded by way of exhortation in these words, Let your speech be gracious. 1 Which exhortation is further enlarged by the extent of that duty, in respect of time, that their speech should be gracious always. 2 And then, by a similitude, wherein gracious speech is compared to meat powdered and well seasoned, in these words, and powdered with salt, The second part of the verse is a declaration of the end, wherefore the Colossians should look that their speech were gracious( namely) this, that so they might know how to answer every man, expressed in the last words, That ye may know how to answer every man. Of these in order. First therefore, of the exhortation, Let your speech bee gracious always, and powdered with salt. Interpretation. In the original the words run thus, Let your speech be always in grace powdered with salt, Which sentence standing vpon a comparison, is in general thus to be conceived; Let your speech be seasoned with grace as other things are with salt: wherein the Apostle compares gracious speech to flesh, or fish, or other things, that are powdered. Now( as we know) things that are powdered with salt, are not onely by that powdering kept from rottenness, and putrefaction, but they also taste of that seasoning, and are made more savoury, and pleasing to the taste of those that eat them, they are made both wholesome, and savoury, so would the Apostle haue speech and communication, not onely by grace to be kept from rottenness, and corruption, that so it be not rotten speech, as he speaks, Epes. 4.29. But that it also bee so seasoned with grace, as that it carry with it the taste of grace, and even express the grace that is within in the heart, and that it bee good and profitable to the hearers, and apt to engender and work some grace in the hearts, and mindes of them that hear it, for( indeed) speech is, or may bee said to bee gracious or seasoned with grace, when it expresseth some grace, that is in the heart of the speaker, and when it is also apt to work some grace in the hearts of those that hear it, as the Apostle saith, Ephesians 4.29. When it is good to the use of edifying, and doth minister grace to the hearers. Thus then we are to understand this exhortation. Let your speech, your talk, and communication one with another be so seasoned with grace, as other things are with salt, as that it be not only thereby kept from rottenness, and corruption, but that it savour of grace, and express that grace that is within in the heart, and that it be also fit to work grace in those that hear it. Not to speak of that which is offered to us from this verse, considered together with the former, the Apostle here exhorting the Colossians to carry themselves wisely toward them that are without, particularly in regard of their speech, and so implying that holy and gracious speech serves much for the good of ourselves, and others, we shall haue occasion to speak of that afterwards. In the first place, we haue in this exhortation this duty plainly laid before vs. That our speech must bee gracious, it must bee seasoned with the salt of grace, it must savour of grace, as powdered meats do of salt, Our speech must be seasoned with the salt of grace, and savour of grace, as powdered meats do of salt. and it must be a manifesting, and an expressing of the grace that is within, wrought in our hearts. And hence it is that the Preacher saith, Eccles. 10.12. That the words of the mouth of a wise man haue grace: and Prou. 15.1. Salomon saith, the tongue of the wise useth knowledge( that is) the wise person speaks in such sort, as that his speech doth show forth grace, and wee haue example of this in our saviour Christ, Luke 4.22. Where wee find it said, that he spake with an evidence, and plain demonstration of grace, that the people wondered at the gracious words which proceeded out of his mouth. And the reason of this, that our speech must bee seasoned with grace, and savour of grace that is within, is plain( namely) this▪ Because not onely the heart and the inward faculties of the soul must be sanctified, but the tongue also, and the outward parts of the body, grace and holinesse must not be onely within, but it must also spread and stretch itself to all the parts of the body: yea to all the actions and operations of every part and member of the body, else is there no true sanctification. Therefore the speech, which is the exercise of the tongue, must be seasoned with grace, and must savour of grace. Now that we may better conceive this duty, wee must know that there be many particular graces, that are to bee sprinkled vpon our speeches, as salt vpon meat, and wherewith it must bee seasoned, and whereof it must taste, and savour, 5. Special graces wherewith our speech must be seasoned& whereof it must taste and savour. but especially these five( namely) A reverent regard both of God and men. modesty. meekness. sincerity. And a due regard of the good name of others. I will speak of them a little further in order briefly. First, our speech must be seasoned with a reverent regard of God, A reverent regard of God and men. if wee haue occasion to use his names, and titles, as Lord, God, &c. or those things whereby he is known to us, as his attributes, his ordinances, his creatures, his judgements, &c. we are to use them with all reverence of his great name, and with fear of his glorious majesty, Deut. 28.58. and contrary to this, is light and careless using of any of his titles in our common talk and communication, customable swearing, and forswearing, blaspheming, cursing, making jests of Scripture phrase, and the like. again, our speech must be seasoned with a reverent regard of men, in our speaking of men, and to men, we are to express a regard of that which is to bee reverenced in them, as( namely) the image of God, and especially the renovation of his image, and if they bee above us in age, gifts, place, &c. then to speak of them, and to them, with just titles of reverence, as Anna did, who being rebuked by ely, answered him with reverence, and said, nay my lord, 1. Sam. 1.15. I might show this in other examples. contrary to this, is scoffing, cursing& deriding speech, and vnreuerent speaking of men, and to men. Secondly, our speech must be seasoned with modesty, Modesty. and that is thus, if wee bee to mention good things, that are in us, or good things done by us, tending to our commendation, we are to speak of them with modesty, and so as wee rather extenuate them, then boast of them, as Paul did, 1. Cor. 15.9. I am the least of the Apostles, which am not meet to bee called an Apostle, if wee bee to mention things that may move blushing, wee are to utter them in as seemly words as possibly may bee. contrary to this is boasting and vainglorious speaking of ourselves forbidden, Prou. 27.2. let another man praise thee, and not thine own mouth, meekness. and contrary to modesty in speaking, is also filthy, obscene and unchaste speaking forbidden by the Apostle, chapter the 3. verse 8. but put away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of your mouth. Thirdly, our speech must be seasoned with meekness, we are to answer or reprove those that any way offend us, with meekness, with calm and quiet speech, free from passion and perturbation, 1. Pet. 3.9. bee courteous( saith the Apostle) not rendering evil for evil, neither rebuk for rebuk. Contrary to this is miscalling, rating and reviling one another. Fourthly, our speech must be seasoned with sincerity, wee are to speak the truth sincerely, Sincerity. or at least that wee think to bee the truth, and wee are to deal plainly, and sincerely with others, in speaking of their sins, when just occasion is offered, to tell them of their sins, Ephes. 4.25. speak every man the truth unto his neighbour Leuit. 19.17. thou shalt nor hate thy brother in thine heart, but thou shalt plainly rebuk thy neighbour, and suffer him not to sin. Contrary to this, are lying, glozing, dissembling, and flattering speeches, speeches that soothe up men in their sins, or extell them above measure, whereof david speaks Psal. 12.2. they speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart. Last of all, our speech must bee seasoned with care of other mens good name, Care of other mens good name. wee are to speak of the sayings or doings of other men in private, charitably, either speaking of them, as little as may bee, if they bee evil, or interpresing all in the better part, if they bee doubtful, and where there is no evident cause to the contrary, which is an especial fruit of charity, as the Apostle shows 1. Cor. 13.7. love believeth all things, it hopeth all things, it endureth all things. The contrary to this is rash speaking, and censuring of the sayings and doings of others, slandering, secret whispering abroad the faults of another, tale-bearing, forbidden, Leuit. 19.16. Thou shalt not walk about with tales among thy people. We see then how we are to conceive the duty propounded namely thus, our speech must be seasoned with grace, and it must savour of grace,( that is) it must express a reverent regard both of God and man, it must be a manifestation of our modesty, meekness, sincerity,& a due regard of the good name of others. reproof of such persons as many ways utter forth vnsauoury speeches. Now then if wee examine ourselves touching this duty, how far will many of us bee found from that grace that ought to be in our speeches? are there not many that are so far from seasoning of their speech with a reverent regard of the great names of the LORD as that they carelessly use them in their common talk, and vpon every trifling occasion use to say, O LORD, O GOD Iesus &c. And is the number of those few, that powder their speech not with grace, but with oaths, blasphemies, and cursings? I wish it were not so, but alas, the number of such is exceeding great, many there bee that scarce speak a word, but they powder it with an oath, yea, little children so soon as they are able to speak, their mouths are full of oaths, they learn them( no doubt) of their elders, and this is so common a sin, as wee may justly say as the Prophet did, Ierem. 23.10. because of oaths the land mourneth; and are there not many whose mouths are full of scoffing, scorning, and reproachful speeches? and as for seasoning our speech with modesty, meekness, sincerity, and due regard of others good name, are there not many whose mouths run over with ribald and filthy speaking, with railing, reviling, with lying, dissembling, flattering, with uncharitable censuring, with slandering, secret whispering, with tale-bearing? as the Apostle saith, 1. Timoth. 5.13. some go about from house to house, and are prattlers, and clacke in every corner, whatsoever they know, and so are sowers of dissension, and makers of strife. Well, let us take notice of our sin, and know whosoever thou art, that art guilty of sin in any of these kindes, thou art so far from gracious speech, as that thy speech is graceless and wicked. And as they that haue their speech powdered with grace haue testimony to their comfort, that their hearts are seasoned with the spirit of grace; four motives to stir us up to haue our speech seasoned with grace. so thou hast evidence and testimony to thy terror, that the divell sits and rules in thy heart, and that thy tongue is set on fire of hell, Iam. 3.6. Consider therefore thy fearful condition, and the greatness of thy sin, and now therefore whilst that thou hast time bee thou humbled for it, and labour henceforward to haue thy speech seasoned with grace, and savouring of grace; and to that end consider with me further what Salomon saith, Prou. 20.15. there is gold and a multitude of precious stones, but the lips of knowledge are a precious jewel, as if he had said, the greatest heap of gold and precious stones, is not to be compared with gracious words, and speech seasoned with grace. And again: proverbs 13.2. a man shall eat good things by the fruit of his mouth, what bee those good things that a man shall eat, as the fruit of his gracious speech? surely, the good will of good men: yea, as Salomon saith, Prou. 22.11. of great men, and Gods blessing, these two are the precious fruits which good and gracious speeches bring forth, as on the contrary, speech wanting grace, is like stinking flesh, and it is loathsome and odious to God and good men, if therefore thou wouldest haue testimony to thy comfort, that thy heart is seasoned with grace, if thou wouldest bee enriched with that which is better then gold, or precious stones, if thou wouldest not utter that which is hateful to God, and loathsome to all good men, and if thou desire the good will of men, and Gods blessing on thee, then bee thou careful to haue thy speech seasoned with grace, never rest till thou find that thy speech is the very image and lively picture of grace, carrying in it and expressing a reverent regard of God and men, modesty, meekness, sincerity and a due regard of the good name of others. From this exhortation, let your speech be gracious and powdered with salt. We are further taught thus much. That our speech must not onely bee a manifestation of grace that is within, in our hearts, but it must be fit also to work grace& some good effect in those that hear it; Our speech must not only be a mani●●station of grace that is in our hearts, but it must also be fit to work grace in those that hear it. and to this purpose speaks the Apostle plainly. Ephes. 4.29. Let no corrupt communication proceed out of your mouths, but that which is good, to the use of edifyinge, that it may minister grace unto the hearers: as if he had said, that which is sound, good, and gracious, and serveth to the use of edifying, and ministering grace unto the hearers: our speech must be speech of faith, of hope, of love, of the fear of God, of patience, of comfort, of admonition, of good counsel and the like. May we not speak of worldly matters? Yes doubtless, we may, so as our speeches therein savour of grace, and be for the good of one another: our speeches must bee such, as are fit to minister grace, There is no place for fond foolish idle, and fruitless s●eeches. and good to the hearers; there is no place for fond, and foolish talk, for idle, and fruitless words. Our saviour saith, that of such words we shall give an account at the day of judgement. Mat. 12.36. And if wee repent not, even for them, wee shallbee condemned: our speech must bee such, as may yield some good taste, and effect some good in those that hear it: yea, it must be always such, as the Apostle here saith. Let your speech be gracious always: happily some will speak religiously, at such time as they are pinched by affliction, then they will speak religiously, and graciously, or before gracious company, and yet at other times, and before other persons, let loose the bridle of their tongues. But a true believer, must always season his speech with grace▪ and if he do it not at all times, and customarilie, he doth it not for conscience sake; and therefore look that thy speech, be ever seasoned with grace, and such as is fit to minister some good to the hearers, and that it may be so, observe these two rules. Two rules to be observed, serving to make our speech fit to minister some good in the hearers. First, premeditate and forethink what is fit to bee spoken for the good of others, and let thine heart guide thy mouth, at it is Prou. 16.23. Secondly, sanctify and offer up thy speeches to God in prayer, pray that the LORD would guide thy tongue, and set a watch before thy mouth, and then( doubtless) thou shalt bee ab e to utter gracious words, such as are seasoned and savour of grace, and thou shalt then add doctrine to thy lips, proverbs the sixteenth and the twenty three, thou shalt so speak, as that others shall bee bettered by thy speech. Now to the second general part of this verse( that is) the declaration of it, to what end the Colossians should look that their speech should bee gracious, expressed in these words ( that ye may know how to answer every man.) Interpretation. I will briefly deliver the sense and meaning of the words. That ye may know( that is) that ye may attain unto wisdom and discretion, and may be able to know how with wisdom and discretion to answer every man, the word ( answer) in our common speech hath relation to some question, or demand going before, and to answer( as wee know) is to return speech to a question or demand according to the purpose and meaning of the question or demand, but here it is used in a larger sense and signification, it signifies to begin and to continue speech whether upon occasion of some question or demand, or otherwise, without occasion ministered by a precedent question or demand. And here it signifies generally to begin and to continue speech, wee find the word ( answer) so used in many places of Scripture, Matth. 11.25. it is said, at that time Iesus answered &c. wee find in that place, no question nor demand going before, and so the word( answered) hath not there respect to any question or demand foregoing but is put to signify that which he began to speak, and say, so Matth. 28.5. wee find it is said, that the angel answered, yet notwithstanding there went no question or demand before, and so I might show it in other places, that the word( answer) is many times used according to the Hebrew phrase, and doth generally signify to begin, and to continue speech, and so it is here used, and is to be taken in that general sense and signification. Now because an answer( as wee know) is commonly occasioned by a question, or demand from some other man; and is, or ought to be fit, and suitable to the question, or demand, and made according to the purpose, and meaning of him that makes the question, or demand: Therefore the Apostle adds( every man) his meaning is, fitly, and to good purpose, according to the occasion offered from any man. Thus then we are to conceive these words ( that ye may know how to answer every man) as if the Apostle had said more plainly thus. That you may attain to wisdom and discretion, and may be able to know how to begin, and how to continue to speak fitly, and to good purpose, according to each occasion, that is offered unto you from any man. Wee are to mark and observe in the first place, that the Apostle did here exhort the Colossians, that they should haue gracious speech in their mouths; that their speech should bee ever seasoned with grace, to this end: that they might know both what, and howe to speak fitly and to good purpose, vpon every occasion. he saith to them, let your speech bee gracious always, and powdered with salt, that ye may know howe to answer every man that is, how to begin, and how to continue your speech fitly and to good purpose, hence we may take up this conclusion. That gracious speech, speech seasoned with grace and savouring of grace, is of excellent use, they that accustom themselves to season their speech with grace, as it were with salt, shall bee able to know, both what and how to answer every man, by continual custom and course of speaking holily and graciously, men attain to spiritual wisdom and discretion, and are thereby enabled to speak fitly, and to good purpose vpon every occasion. continual cus●ome of speaking holily and graciously brings men to spiritual wisdom and enables them to speak fitly, and to good purpose vpon every occasion. For why? it is not onely true, that from the abundance of the heart, the mouth speaketh, Mat. 12.34. but also from the abundance of the sences, and of the speech the heart thinketh, and according to the speech is the heart affencted, and the heart and mind are made either better or worse, and not onely the heart and mind of the hearer, but of the speaker, if the speech be unsound and unsavoury, it not onely infecteth the hearers, but it sends a stink back again to the heart of the speaker, and makes it fowler then it was before; if the speech be holy and gracious, it is not onely a means to work some good, and to minister grace to others, but it doth also minister further grace to the speaker himself, and his mind is bette● framed; and he more plenteously endowed with spiritual wisdom, for( indeed) the Lord doth so bless the use of gracious and religious speech, as it doth bring forth a soundness and dexterity of iudgement, thereby a man is better enabled to judge what is most meet to be spoken and to deliver it in the best manner, and this is grounded on that Parable of the talents, Matth. 25. which being put forth to use, bring forth, or rather bring in as many more, as it is verse 16▪ 17. If a man use the grace that is in his heart, and express it by holy and gracious speeches, he shall gain, and add more to it. And hence it is that the preaching of the word is held a very effectual means of increasing all manner of grace in the heart of the Preacher. Note. howsoever some teach others they should not sin, and yet themselves commit foul sins, yet it is not possible, but that one, who is endued with faith, and the Spirit of God, should utter gracious speeche●, to the edification and good of others, and not be wonderfully strengthened, and much increased in all manner of spirtuall grace himself; and in this sense it was that the Apostle said to Timothy; These things exercise, 1. Tim. 4 15. and give thyself unto them, that it may bee seen how thou profitest among all men: and so( doubtless) it cannot be, but that any, whosoever they bee that haue grace in their hearts, and use it, and accustom their mouths to utter gracious speeches, it cannot bee( I say) but that they should be able to speak wisely, and to good purpose at all times. Wouldest thou then be able to speak fitly, and to good purpose on every occasion, as in one particular case, in time of distress, in time of trouble, and vexation of body or mind, wouldest thou be able to speak a word of comfort, and as the Prophet saith, Isai 50 4. Know to minister a word in time to him that is weary? Oh then let thy tongue be ever powdered with the salt of grace, haue in thy mouth at all other times gracious speeches, Such as desire to speak words of comfort in time to a weary soul, must haue their mouths at all other times full of gracious speeches. and certainly then thou shalt not be to seek of sweet and comfortable words in time of need, many come to their friends whom they love well, and wish well unto, in time of their trouble, happily lying on their sick beds, and are not able to afford them on word of spiritual comfort, onely they can use a common form of speech, ask them how they do, and say, they are sorry to see them so, and then they haue done; here is one special cause of it, their mouths are not seasoned with gracious speeches at other times; they use not to season their speech with grace at other times, and so it comes to pass that when they should, and( it may bee) would use gracious and comfortable words, they cannot frame themselves to them, but even then also, they are out of season with them; learn thou therefore to acquaint thyself with holy and religious speeches, let thy mouth at other times be exercised in speaking graciously, and then( doubtless) though thou canst not speak so eloquently, as some that foam out nothing but goodly speeches, yet thou shalt be able to speak to better purpose, Note. because( indeed) it is not mans wit, but Gods grace, that seasons speech, and makes it profitable, and comfortable. again, is it so, that by use and exercise of gracious speeches, men are enabled to speak to good purpose vpon every occasion? Surely then it followeth on the contrary, that through the use of rotten speech, and of graceless speech, men are made unfit to speak to good purpose, vpon any occasion; Through the use of rotten and corrupt speech men are made unfit to speak to good purpose vpon any occasion. they that accustom their tongues to speak words grateful to none, but to the devill, and damnable men, what do they? Surely they make themselves unable to speak to good purpose at any time, and they are not able to speak well, and to good purpose, when there is most need of good speech, as happily when themselves lye on their death beds, they are unable to utter one word of spiritual comfort; but( as the Preacher saith) The beginning of the words of his mouth is foolishness, and the latter end of his mouth is wicked madness. Eccles. 10.3. A wicked man whose mouth is full of wicked graceless speeches, his words begin in folly, and for the most part, they end in madness; lamentable experience shows it, that such as accustom their mouths to utter rotten and corrupt speech in their life time, when they come to the hour of death, they commonly know not what to speak, or how to utter any word of sound comfort, they either lye like stocks, or stones, or they speak idly, and vainly; and( indeed) it is just with the Lord they should be so punished; as they loved cursing, so shall it come unto them, and as they loved not blessing, so shall it bee far from them: As they loved graceless speech in their health, so it is just with the Lord, that in their sickness they should be able to utter that only which is graceless, and void of all true comfort: think on this, and consider it, Psal. 109.17. thou that art a common swearer, a railer, or the like, thy words are not wind, they pass not away with the speaking; no, no, thou that dost belch out bitter blasphemy, and other cursed speeches, thou dost not onely thereby offend God, and grieve Gods children, and make thyself liable to the curse of God, as other grievous sinners do, Note. but thou provokest the Lord to follow thee with his punishment in this particular kind, that as thou hast been graceless in thy speech in thy life time, so thou shouldst not haue a word of grace, and sound comfort in thy death; therefore remember thou swearer, thou railer, or the like, by thy swearing, or railing, thou dost even shut up thy own mouth, that thou shalt not know how to utter one word of comfort in time of thy distress, and in the hour of death, and as thou dost tender the comfort of thine own soul, in the time of great distress, put away swearing, railing, and all manner of corrupt and rotten speaking. Now from the words themselves, in that the Apostle saith here, that ye may know how to answer every man. Wee are taught in the next place. That a Christian must haue in him a knowledge, he must know how to speak as occasion is offered, A Christian must know how to speak when he is demanded any thing that pertains to his Christian faith and profession. especially if he be demanded any thing pertaining to his Christian faith, and profession, 1 Pet. 3.15. Bee ready always to give answer to every man that asketh you a reason of the hope th●● i● in you. A Ch istian must bee ever ready and prepared to give an account of his faith, and of his hope of salvation. This( for the use of it) first meets with that gross opinion of our aduersaries, the Papists, touching implicit faith, Confutation of Popi●h implicit faith. faith enfolded in the faith of the Church: the jesuits teach, that Lay people are not bound to know what matters of faith be: ignorance( say they) is better, it sufficeth if they consent to the faith of the Church whatsoever it bee, which is a cross absurd heresy. If a Christian must know how to answer, and must be ready to yield an account of hi● faith, certainly then he must know the doctrine of faith, and of Christian hope, it cannot otherwise be. For the use of this point to ourselves; is it so that a Christian must know how to speak of Christian faith, and be able to give a good answer to one that demands a reason of his hope? Oh then let most take notice of it, that they are far short of that knowledge that ought to be in them: be there not many, and those, not of the younger sort, but of great yeeres, that are not able to give any good account of their faith? reproof of such as are not able to give any good account of their faith. If they be examined touching original sin, justification in the sight of God, and the like points, whereof they haue often heard? yet they are not able to give any good and direct answer; and let it shane us of this,( indeed) we ought to bee ashamed, hast thou lived many yeeres under the teaching of the word? Dost thou hear the doctrine of faith, and heavenly knowledge from day to day, and is it not a shameful thing that thou shouldst be unable to render a reason, and give any good account of thy faith? think on it, and let it shane thee indeed, and never rest, till thou know how to answer any that shall ask thee a reason of thine hope. Now here a question may bee moved; it may bee demanded, whether a Christian bee bound to answer every one that shall ask him any thing of his Christian profession. No, indeed a Christian is bound to make a just apology of his faith, and ought to defend the truth, and every title and iotte of it, when Gods glory is endangered, and when he is called, though before vnbeleeuers; but if any propound the question with a purpose to deride the truth, he is not to be answered, wee haue the example of our saviour not to answer such a question, Mat. 26.63.& cap. 27 14. and we haue his commandement, Mat. 10.17. beware of men, and therefore we are not to answer such as ask us something of our Christian profession, with a manifest purpose to scorn the truth. From these words ( That ye may know how to answer every man.) We are further taught. That our speech must be fitly applied, it must be as an answer to a question, it must bee to the present purpose, there ought to bee in Christians an holy discretion, and they must not only know what to speak, but also how to speak fitly, they must not only be able to inform the ignorant, to rebuk the unruly, to strengthen the weak, to comfort and encourage the feeble, and fearful, and such like, but they must do these things, so, as they may do most good. To that end, they must haue regard of all due circumstances, Christians must not only know what to speak, but also how to speak fitly to the present purpose,& so as they may do most good. To that end all due circumstances must be considered they must make their speech fit to the circumstances of times, persons, and places, proverb. 29.11. A fool( saith Salomon) poureth out all his mind: but a wise man keepeth it in till afterward. A wise man observes due circumstances of time, place, and persons, Pro. 15.23. How good is a word in due season. Some private Christians being able to give good counsel, or to admonish and reprove others, reproof of them who observe not due circumstances in admonishing or reproving of others yet many times fail in fitting their speech to circumstances, they tell a man of his fault being drunk, or in the heat of his passion, or they admonish and reprove such as are not fit to be admonished or reproved. Who are they that are not fit to be reproved? They be of two sorts. First, natural fools, Pro. 26.4. Answer not a fool according to his foolishness, lest thou be also like him. Verse 5. It i● said, Answer a fool, according to his foolishness, lest he be wise in his own conceit. There be two sorts of fools, natural fools, and conceited fools; natural foole● are not to bee answered according to their folly, but conceited fools are to bee answered, their error is to be confuted, and their misdemeanour to be reproved, that perceiving their dotage and sin, they may be humbled, and so are these two verses to bee reconciled. Secondly, such as be obstinate scorners, Prou. 9.8. rebuk not a scorner least he hate thee. And our saviours rule is, Mat. 7.6. give ye not that which is holy to dogs, neither cast ye your pearls before Swine. If thou( being a private Christian) be certain that thy admonition, or reproof will do no good, but that the parties reproved will trample them under their feet as things of nought, thou art not to admonish, or reprove them, but rather be silent, or separate from them; for if thou go beyond thy bounds against the rule of Christ, where is thy warrant of safety against the malice of wicked and violent persons? Surely it comes to pass sometimes, that a private Christian admonishing, or reproving wicked persons for their sins, not observing due circumstances, doth expose himself to their malice, and they run on him, and as mad dogges rent him, and tear him; yea, and sometimes put him out of patience, and due moderation; therefore in thy admonition, in thy reproof, and in all thy gracious speeches haue regard to all due circumstances, and let thy speech bee fitly applied in respect of persons, places, and times, Prou. 25.11. A word spoken in his place is like apples of gold with pictures of silver, holy and gracious speech is commendable in itself, but when it is uttered in due time, and place, it is exceeding gracious and pleasant, it is pleasing to God, and it becomes profitable to others, and comfortable to thine own soul and conscience. VER. 7. Tychicus our beloved brother, and faithful Minister, and fellow seruant in the Lord, shall declare unto you my whole estate. 8. Whom I haue sent unto you for the same purpose, that he might know your state, and might comfort your hearts. 9 With Onesimus a faithful and a beloved brother, who is one of you. They shall show you of all things here. The Apostle having finished the first general part of this Chapter( namely) his exhortation to some general duties. In this seventh verse he enters on the second general part of it, containing the conclusion of his whole Epistle, The second general part of this Chapter, and the conclusion of this whole Epistle. the particular parts and branches of his conclusion wee haue heretofore laid forth. The first is laid down in the 7.8. and 9. verse and is a declaration of the Apostles own love, and care of the Colossians, expressed by sending certain messengers unto them, to acquaint them with his estate, and generally with the estate of the Church where he was, and also to understand their estate, and to comfort, and confirm their hearts; that is the some and substance of these three verses. In them, we haue more particularly these two things offered to our consideration. First, the persons whom the Apostle sent, and employed in his message. Secondly, the ends and causes wherefore he sent them. The persons he sent, were Tychichus, and Onesimus, and both these he describes, and commends to the Colossians, to be worthy persons, by certain excellent qualities. As first, in the 7. verse, he commends Tychicus both by that which was common to him with all true believing Christians, that he was a brother, to which he adds the adjunct and epithet ( beloved)( Tychicus our beloved brother) and then by that which was more proper, and peculiar to him, in respect of his calling and function, as that he was, First, a Minister, Secondly, more specially, a fellow-servant with the Apostle in the Lords business. And to both these, he adds the adjunct ( faithful) and faithful Minister. Secondly, he likewise commends Onesimus verse 9. First, by the title ( brother) to which he joins two epithets ( faithful, and beloved) With Onesimus a faithful and beloved brother. And secondly, by the particular relation that was between Onesimus and the Colossians, that he was one of them. Now the ends and causes wherefore the Apostle sends these two worthy persons to the Colossians, are two. First, to let them understand, both his state particularly, verse 7. ( shall declare unto you my whole state) and the things done where he was, generally, verse 9. ( They shall show you of all things here.) And secondly, that by them the Apostle might bee certified of the estate of the Colossians, and they be comforted by those he sent unto them, chiefly by Tychicus, a faithful Minister; therefore he saith, verse 8. Whom I haue sent unto you for the same purpose, that he might know your state and comfort your hearts. And thus we haue the resolution of these three verses. I take them together, because they make but one context. In further handling of them, I will first speak of the persons that were sent, and then of the ends, and causes of their sending. And fo● the persons before we come to speak of them seueraly we may observe thus much in general. The Apostle sent not one messenger alone, but two together, though Tychicus was a worthy messenger, and fit for the dispatch of the business alone, yet with him he sent Onesimus, no doubt in these respects, both to make the message of more authority, the things that concerned either party being confirmed by the testimony of two witnesses, and for the mutual comfort and aid which they might haue of each other, both in their journey, and in their business there, and for these causes( no doubt) it was, that our saviour sent out his twelve Apostles two by two Mark. 6.7. and so the 70. disciples, two and two before him, Luke 10.1. Hence we may gather the wisdom and care that ought to bee used in matters and businesses of weight and importance, especially in businesses of the Church, both in regard of the business itself, and of the persons employed in the same, but on that I will not stand, onely observe we generally touching the persons sent by the Apostle thus much. That the Apostle did commend the persons whom he sent on his message,& he set them out by sundry excellent qualities, and titles of honor, he said not barely, I haue sent to you one name Tychicus,& an other whose name is Onesimus, but I haue sent to you Tichicus, a man excellently qualified, a b loved brother and faithful minister with Onesimus also a man worthy commendation, being a faithful ●nd a beloved brother, who is one of you: as if the Apostle had said, I haue sent unto you, men whom you may safely credit and beleeue, and the report and message they bring you, is to bee regarded, because I know they are good men, and I dare boldly commend them to you for such as will speak the truth, and make conscience of that they deliver unto you. This no doubt was the Apostles drift and purpose, in commending his messengers sent to the Colossians, whence we may gather thus much. That the dignity and goodness of the person or persons bee it one or more, that are sent on a message of weight and importance, is of great force to give entertainment to the message that is brought, when the messenger is known to be an honest man, and of good credit, and one fearing God, the message that he brings, is the better credited, the honesty, fidelity and good qualities of the messenger commonly makes the message more welcome and better regarded. As david concluded of Ahimaaz the son of Zadoke, 2. Sam: 18.27. he is a good man, therefore he cometh with good tidings: The honesty, fidelity and good qualities of the messenger, commonly makes the message more welcome and better regarded. and so many times the good opinion that men haue of the honesty and goodness of the messenger, that brings them any tidings, it sways much with them to beleeue his report, and to give great regard to it: common experience shows this to be true, even in civil businesses and matters of the world: and no doubt thus it is also in the heavenly message, and in bringing the glad tidings of the gospel, if such as are the Lords messengers, employed in bringing the comfortable news of salvation, be known to be men well qualified, not onely with knowledge and utterance, but with sanctified hearts and lives, oh it strikes a great respect of that which they bring, and prevails much for the entertainment and reverent regard of the message they deliver to Gods people: for howsoever in that holy business, men ought to look rather to the message then to the messenger that brings it: yet indeed the multitude and greatest part, rather cast their eye on the messenger, than on the message, and according as the messenger is, either good or ill, so they regard the message itself. We red Mark: 6.20. Herod did many things that John Baptist taught, not because John was an excellent teacher, but because he was a good man, so saith the text, Herod knowing that John was a just man and holy, he reverenced him, he did many things, and heard him gladly. Now here occasion is given to reprove some, who being sent on the lords ambassage to the people, yet care not how basely, and how offensively they carry themselves in the sight of those to whom they are sent, reproof of such ministers▪ as carry them selves basely& offensively in the sight of those to whom they are sent. and to exhort and stir them up that as they would see any due regard of the message they bring to Gods people, and any good fruit of it, yea, as they tender the comfort of their own souls in the great day of the Lord, so they would bee careful to show themselves not onely able messengers, but good and godly messengers of the Lord, and that they would make it appear, that they not onely call others to a fellowship and communion with Christ, but that themselves also haue true fellowship and communion with him, and that it may be truly said of them as here of Tychicus, that they are beloved brethren. Wee for our parts are to pray for this, that seeing the regard of the Lords heavenly message depends much on the quality of the person of the messengers, and is commonly greater or less, as the messengers that bring it are qualified, and as they are either good or bad, it would please the Lord, to make all that are sent about his holy business, as well godly men as good schollers, We are to pray that all that are sent about the Lords holy business may be as well godly men as good schollers. and that they may be as well sanctified in their hearts and lives, as in their doctrine sound and good, otherwise certainly woeful experience will show it, that they shall pull down as much with their lives, as they build up with their doctrine. Come now we to speak of the persons severally,& first of Tychicus& his commendation, in these words ( Tychicus our beloved brother, and faithful minister, and fellow-servant in the Lord) what Tychicus was by birth, in respect of the country, we find Act. 20.4. that he was born in Asia, and that he went with Paul going thither to preach the gospel, but for his description, here Paul calls him. First ( a beloved brother) a brother not by birth or blood, Interpretation. or in respect of country( as the word brother) is often used in Scripture, but in respect of religion, and profession of the same true faith of Christ, so are all true Christians, all that profess the same faith of Christ called, Mat. 23.8. one is your Doctor, to wit Christ, and all ye are brethren, so in many other places of Scripture, and the Apostle adds ( beloved) thereby signifying that he was worthy to bee beloved of all true Christians, for his piety, religion and godly life. Secondly, he calls him ( faithful Minister) that is, one who did serve Christ in the ministry, and preaching of the gospel, and in that office, he did answer that trust that was reposed in him. He adds ( and fellow-servant in the Lord) that is, one that serves the same Lord that I do, even the Lord Iesus Christ in the holy ministry, and laboureth in the ministry of the word together with me: this then is the meaning of the Apostle, as if he had said. Tychicus who is one professing the same true faith with us, one( no doubt) beloved of God, and one whom I love, and worthy to bee beloved of all true Christians, and one that doth faithfully serve Christ, in the ministry and preaching of his gospel, yea, and labours together with me, in the ministry of the word, he shall declare unto you my whole state. Note we here, in the first place, that the Apostle commending Tychicus, he gives him these titles, as titles of honour and dignity, that he was a beloved brother, and faithful Minister, and fellow-servant in the Lord, he thought he could not better grace him, and set him out, then by these titles, a brother in Christ, a Minister of the gospel, and a fellow-servant in the Lord; hence then it is clear. That these are indeed stiles and titles of great honour, and it is an excellent privilege and preferment to bee a brother in Christ, a Minister of the gospel, and to be specially employed in that service. It is a great honour, to be a brother in Christ, a minister of the gospel, and to be specially employed in that service. It is said, joh: 1 12. As many as received him, to them he gave power( or rather as the word signifies prerogative and privilege) to be the sons of God, even to them that beleeue in his name. Where the evangelist teacheth, that as many as receive Christ, as many as truly beleeue in Christ, and are true believing members of Christ, and so brethren one to another in Christ, they haue this privilege and preferment, to bee the sons of God, the excellency of which honour is unspeakable: and if to this bee added, some special and proper title, as to bee a Minister of the gospel, it must needs bee an exceeding great honour; I might show it in particular, that to haue the title of a faithful Minister, is a matter of special honour and preferment, and therefore it is an audacious and monstrous impiety, that is found in some scoffing and profane wretches, who dare turn that which the Lord hath given as an honour, and glory to his seruants, into matter of scorn and contempt. It is monstrous impiety to turn the titles of honor, which God hath given to his seruants into matter of scorn and contempt. To say in way of scoffing, oh he is a brother forsooth, or he is one of the brotherhood, and what is he but a pild Priest, or a pelting Minister, and such like. Such sons of belial, and such profane scoffers there be in the world: well, let it not discourage any that is( indeed) of the brotherhood with the members of Iesus Christ, It is matter of comfort to be of the brotherhood with the members of Iesus Christ. that is a title of honour and glory, that the God of glory hath vouchsafed to set on his dearest children, and this is our rejoicing,( even as many of us as are true believers) that the Lord hath vouchsafed to honour us not with vain puffs of worldly honour, but with such honour as shall never bee taken from us, yea, though wee haue only the common title of Gods children, the title of beloved brethren, truly given unto us, it is enough to fill our hearts with ioy, and our mouth with laughter for evermore, that being a greater dignity, then to bee sons and heires to the greatest Monarch in the world, for then we are the sons and heires to the Lord of Lords, and King of Kings, and heires of a kingdom not earthly, but in the highest heauens. Now more specially from the first of these titles ( beloved brother) in that the Apostle calls Tychicus a brother, and he adioynes( beloved) a brother in Christ, a true Christian, and so beloved of God, and beloved of the Apostle himself, and worthy to be beloved of al Christians: hence we are taught thus much. That if a man be a true believing Christian& so our brother in the Lord, Though we are to love all men, yet more specially and more entirely are we to love the Saints and children of God who are ou● brethren in Christ. we are bound even in that respect much more tenderly to embrace him in our hearts, and to love him, howsoever, Christian love must reach generally to all men, as they are men and reasonable creatures, and wee must love even the wicked and vnbeleeuing, as partakers of the same nature, as they haue title to the same common redemption,& as they haue in them the remainders of Gods image, yet in more special manner, and with more entire and hearty affection, are we to love the Saints and children of God, who haue union and coniunction with us in Christ. For indeed the order of Christian love is this, The order of Christian love wee are first to love God simply for himself, and then all that bear his image for his sake, and among these, those that bear Gods image, more especially, to love them that are renewed according to Gods image in holinesse, and excel others in spiritual graces, Psal. 16.3. my well doing( saith david) extendeth to the Saints and to them that excel in virtue, Gal. 6 10. let us do good unto all men, but especially unto them which are of the household of faith, our doing good is a fruit of our love, and it must bee extended especially to the household of faith, the object of our love is all men generally, it must bee set on all, as they bear Gods image, but chiefly on the members of Christ, the Saints and children of God, in whom are manifest arguments and signs of true and unfeigned holinesse and religion. What then shall wee say to many in the world, who are so far from bearing special love to such as haue Gods image renewed in them, or any spark of grace wrought in their hearts, and appearing in their lives, as that thereupon they hate them, and because they haue brother-hood with the members of Christ, they cannot abide them, but carry themselves spitefully towards them, and set their chief delight and love on those who bear the image of Satan, Many justly reproou●d who hate them that are renewed according to Gods image, and spitefully abuse them,& love and delight in them who bear the image of Satan. and are brethren in evil, and mates and companions in drunkenness, in swearing, and the like, surely, I may say as the Holy Ghost hath taught me, 1. joh. 3.12. they are as Kaine was, of that evil one, Satan, they are yet to bee reputed, both in their own, and other mens iudgments, children of the divell, Kaine flew his brother, and why? because as it followeth, his own works were evil and his brothers good, the old serpent Satan, hath not yet cast his skin, he still sows dislike among men, and for the same cause, we find it too common, where some are truly fearing GOD, and religious, they make themselves a prey, Isai. 59.15. others that are wicked, even in that respect, hate them, gnash their teeth at them, cannot abide them, but let such know, as they are like Kaine in sin, so it cannot bee, but if they go on in that sin, they shall at length bee like him in punishment, the hand and curse of God shall overtake them. Let us learn to love men bearing Gods image, because they bear his image, a believer, because he is a believer and a godly man or woman, because they are godly, We are to love them that bear Gods image because they bear it, and a godly man or woman because they are godly. and to persuade us to it: know wee then thus much. That this is an infallible note of the true child of God, 1. John 3.14. wee know that wee are translated from death to life because wee love the brethren, and david makes this a special note of him that shall dwell in the Lords tabernacle, This is a special note that we are Gods children. Psal. 15.4. that he is one in whose eyes a vile person is despised, but he maketh much of those that fear the LORD; would wee then bee infallibly assured that wee are the children of God? every one( no doubt) would haue that assurance,& every one making show of religion, How we may be sure that our hearts are moved with a sanctified motion of love. will flatter, himself, that he is a child of God, but would wee certainly know it, then let us love them that fear God, and bear Gods image, even because they bear his image, because they are godly and religious,& that we deceive not ourselves in this. Let us love with speciail love every one, in whom wee discern any measure of sanctifying grace, according to the measure of grace, without partiality, and without respect of persons; for( happily) wee may love some that are renewed according to Gods image, some that are holy and religious, because they are kind to us, and in respect of our own profit, or some other by-respect, and yet not love others, as holy and religious as they, because they are not so kind, and so beneficial unto us in outward things, that is, to love as the publicans did, of whom Christ saith, Mat. 5.47. that they are friendly to their friends; and that love may be in them, that are yet in the corruption of nature. If therefore thou wouldest bee sure that thine heart is moved with an holy and sanctified motion of love, then love them that are holy, and religious, whatsoever they be, yea though they haue many infirmities in them, and though they bee thine enemies, but yet love them so far as they bear the image of GOD even because they bear his image, love every brother because he is a brother in CHRIST, and that will bee to thee an infallible note that thou art a child of GOD, and it will certainly seal it up to the comfort of thy soul, that thou art in the state of grace in this life, and shalt be partaker of the glory of Gods children in the life to come. In the next place we are to observe that the Apostle commending Tychicus in regard of his calling and function, that he was a Minister, and one that did serve Christ in the ministry of of the gospel, and one that laboured together with him in that calling, he gives to these titles the adjunct or epithet, faithful( and faithful Minister) wee see he doth not commend Tichicus a Minister for his wit, his learning, his eloquence, his gravity, &c. that he was a learned, an eloquent, or great Minister,( though these be good and commendable things in a Minister) but he commends him for his faithfulness, that he was faithful in his ministry and did answer that trust that was reposed in him in discharge of his duty. Hence then we may gather. That the chief ornament and that which most commends a Minister of Christ in regard of the execution of his office, The chief ornament of a Minister of Christ is faith fullness in the execution of his office. is to be faithful, it is the best epithet of praise that can be given to a minister of the gospel, that he is faithful, and that he is one that doth use the talent and gift bestowed on him for the best advantage of gaining glory to Christ, his Lord, and of good to his people, and that in the performance of such duties as concern him, he doth answer that trust that is reposed in him. 1. Cor. 4.2. As for the rest it is required of the disposers that every man be found faithful, as if he had said, as for the other things, or howsoever he bee careful for other things, it is not so much material, but it is especially required of a Minister of the gospel, that he bee faithful, and( indeed) faithfulness is required of a Minister in every ministerial action, that in teaching, in exhorting, in comforting, in reprehending, and such like, he bee found faithful, and without faithfulness he can do no duty of his calling, pleasing to God, or profitable to men. I haue heretofore handled this point, Cap. 1.7. and therefore I now touch it in a word. Now in the last place from this commendation of Tychicus, note we, that the Apostle, though he was an Apostle, and Tychicus( no doubt) but an ordinary Minister, yet he calls him fellow seruant ( Tychicus our beloved brother, and faithful Minister, and fellow seruant.) Wee see then. That even ordinary Ministers of the gospel, such as are truly called to that office and function, are fellowseruants with the Apostles of Christ, ordinary Ministers that are truly called to that office, are fellow-servants with the Apostles. though indeed, there is difference in degree between an ordinary Minister, and an Apostle: an Apostle being a minister of a higher sort, and that by the ordinance of God, yet ordinary Ministers serve the same Lord that the Apostles did, even the Lord Iesus Christ. And that is a matter of great comfort to all true Ministers of the gospel, faithfully labouring in their calling, Comfort to all true sisters of the gospel, who faithfully labour in their calling. they are thereby assured of the assistance of Gods Spirit in teaching, of his protection over them in their ministry, and that they shall be rewarded in the end, with an eternal weight of glory, as certainly as the Apostles that are in heaven, they serve the same most powerful, good, and gracious Lord, the Apostles did, and serving him, they cannot be disappointed of their hope. Come we now to the description of Onesimus. VER. 9 With Onesimus a faithful and a beloved brother, who is one of you. This Onesimus( no doubt) was the same man that was seruant to Philemon, who both robbed his master, Interpretation. and ran away from him, whom Paul after that having won to Christ, and begotten in his bonds, as he saith, Philem: epist. vers. 10. he sent again to his master craving pardon for him. Now him, the Apostle calls not onely ( beloved brother) but he adds ( faithful) thereby meaning, that he was an honest, and trusty brother, and he thus commends Onesimus, lest vpon his former fault, and fraud, the Colossians should take occasion to set light by him, and the Apostle further commends him, that he was one of them( that is) one of the same country, and( it may bee) of the same city with the Colossians, and a member of their Church. Now for the matter of doctrine offered unto us from this commendation of Onesimus,( passing by that which was common to him with Tychicus, as that he was a beloved brother) wee are to mark here that the Apostle calls him a faithful brother; thereby showing that howsoever he had been in former time faulty, in deceiving of his Master; yet now being converted, and having repented of that sin, the Apostle did not so much as think of his former fault, but now esteemed him as an honest, and trusty brother, and so calls him, and would haue others so to think of him. Hence wee are plainly taught thus much. That the falls and faults of men after their true repentance and conversion to the Lord, are to bee forgotten of us, The falls& faults of men after their true repentance and turn ng to the Lord are to bee forgotten of vs. no mans sin which he hath truly repented of, ought to be any disparagement to him in after time, wee are not to haue any man in less esteem, or to think the worse of him for his sin in former time committed, if he haue truly repented of his sin, and good fruits of amendment do bud forth, and show themselves in his life, and conversation, but we are rarher after the example of the Apostle in this place to commend him, as far as truth will bear, and to speak of the graces of God, that are in him. Luk. 7. We find, that when a certain woman that had been a notorious sinner came to Christ, sitting in the pharisees house, though she washed his feet with tears and shewed forth token of unfeigned repentance, and love, yet the pharisee that had bidden Christ, still esteemed of the woman as shee had been in times past, and said within himself, verse 39 Surely, this man is not a Prophet, if he were, he would haue known who, and what manner of woman this is which toucheth him, for shee is a sinner: this secret thought and close biting censure of the pharisee, our saviour, who knew his heart, brought to light, and he reproved it. First, by propounding to him a Parable, from the 40. verse to the 47. and in the 47. verse, he doth directly check his hard conceit of the woman, and tells him, that he thought amiss of her: I say to thee, many sins are forgiven her for she loved much, as if he had said, thou judgest amiss of this woman, thou art not to deem of her according to her former life past, known to thee to be wicked, and sinful, but as shee now is, truly penitent, and showing herself an humble penitentiary, judge of her by her love, which is an infallible proof of her acquittance, and discharge from her sins, plainly teaching the point I haue now propounded, that we are not to think, or esteem the worse of any one, that hath been known in former times to be faulty, if so be now we see visible and apparent signs of his unfeigned repentance, but we are to think and speak of him as now he is. And the reasons of this are these. First, in regard of God that he may bee glorified in the conversion of sinners, for the worse they haue been before, the greater is Gods mercy and power in their amendment, and his mercy towards them therein ought the more to be acknowledged, and he the more magnified for the same accordingly. Secondly, in respect of the person himself that hath repented, that he may be encouraged, and fully persuaded of the good estimation he is in with men, for howsoever his conscience, after his true repentance, do assure him of Gods favour towards him, yet his weakness will easily make him suspect, that he is contemned of men, or that howsoever they make show of esteeming him, yet some hard conceit still sticks in their mind against him. And lastly, in regard of other men, to whom his labours and endeavours, though never so well performed, shall be of little force or fruit, except their bee a good opinion conceived of him, for these reasons wee are not to think, or speak the worse of any that hath been heretofore known to bee guilty of some great sin, if now he haue repented, and do show evident signs of sound repentance. First, therefore such persons are justly to bee taxed, and much to bee blamed, who if once they know another to be guilty of some great sin, ever after that, carry a foul suspicion of that party, and though they see manifest tokens of repentance, reproof of them who once knowing another to be guilty of some great sin, ever after think hardly of that party though they see manifest tokens of his repentance. yet will never bee satisfied, but are always suspicious, and take it as a maxim or ground, he or shee, that is once found to bee evil is always supposed to bee evil; yea some are so rash and so unadvised, that they are ready on every jar, and difference, to cast that in the teeth of another, which happily the Lord hath cast behind his back, and forgiven the party having truly repented. This ought not so to be, thou art not to think, or speak the worse of any, whose sin hath been open to the sight of the world, if now he haue repented of his sin, and now carry in his body and life, the marks of true repentance; consider with thyself, that thou wouldest bee loathe to haue that thrown in thy dish, thou hast done amiss in former times, if thou haue been truly humbled for it; remember then to deal with others, as thou wouldest be dealt withall thyself: and for this point I say no more but this, take heed thou condemn not him, whom( it may bee) God hath acquitted, set not thou a curse where thou seest the print of Gods blessing, and do not thou load them with heavy burdens, whom( for any thing that thou knowest) Christ himself hath disburdened; if thou so do, thou makest thyself odious in the sight of God. Prou. 17.15. he that justifieth the wicked, and he that condemneth the just, and whom God hath justified, even they both are an abomination to the Lord. again, is it so, that the falls and faults of men after their true repentance are to bee forgotten by others, Comfort to such as haue been guilty of foul sins, but now are truly humbled for the same. and are not to be cast in their teeth, and they are not to bee upbraided with them? here is then matter of great comfort to all such as haue been heretofore overtaken with foul sins, but now are truly humbled for the same, and do testify their repentance by bringing forth new fruits, men are not to object these sins to them, if they do, it is either malice, or rashness in them, it is their sin; yea further, if thou hast been faulty in some foul sin in times past, and hast truly repented of thy sin: know it to thy comfort, Note. the devill himself is not to upbraid thee with it, he cannot lay it to thy charge, if he do at any time object to thee thy life past, on this ground thou mayst repel his objection, and maiest boldly say unto him, tell me not what I haue been, but tell me what I am, and what I will bee by Gods grace hereafter, I confess( indeed) to the glory of Gods power, and mercy, I haue been thus or thus faulty, but now as the Apostle saith, 1. Cor. 6.11. I am washed, now I am sanctified, I am justified in the name of the Lord Iesus, and by the spirit of my God, and the Lord now accepts me not as I haue been, but as I am; and therefore avoid Satan, be packing, thou art not to object to me my former sin, thus may every one that hath truly repented his former gross sin, answer the divell, objecting to him his life past, and this is a singular comfort to all true repentant sinners, and let none but such take hold of this comfort, let not such as live in their sins, catch at this, it belongs not unto them, but if thou hast been a grievous sinner heretofore, and now art humbled truly for thy sins, and truly repentant, here is comfort for thee, I speak it for thy comfort alone, neither men nor devils are to object to thee thy former sins, if they do, it is nothing, the Lord doth justify thee, and who shall condemn thee? and think on it to thy comfort. One thing yet remaines in the commendation of Onesimus, the Apostle adds ( who is one of you) as if he had said. Onesimus is on of your own city, and a member of your Church, therefore you ought the more to esteem him. Hence we are taught. That even natural and civil respects in which men partake one with another, as consanguinity, affinity, If men be conjoined not only by the bond of one faith and relic on, but also by some natural or civil bond, they are in that respect bound to love and regard on another more tenderly. nation, country with the like, should be to them causes of greater mutual love one towards another, if men be conjoined not only in fellowship of the same faith and religion, but also by some natural or civil bond, they are in that respect bound more tenderly to love and regard one another. And on this ground( no doubt) it was that the Apostle said 1. Tim. 5.8. if any provide not for his own, namely, for them of his household, he denieth the faith and is worse then an ●●●id●ll; a man is especially to love, and regard ●hose that are more nearly knit to him, by the bond of nature, or by any other special bond whatsoever, it is our common fault that we esteem them least that are of our selue●, reproof of them who regard those least who are of themselves. in regard of the familiarity wee haue with them, or because their infirmities are best known unto us, and it i● hard to find neighbours to agree together, even because they are neighbours, and daily converse one with another, what jars and differences do daily rise between neighbour and neighbour, and between such as dwell the next door one to another, we find it too common a thing; well, let us remember, that our neighbourhood ought to bind us more nearly together in spiritual love one to another, and when thou art stirred up by the devill, and thine own corruption, to jar, and to fall out with thy neighbours, think thus with thyself. Shall I fall out with him? no; besides the common bond of christianity I am bound to him, with a more special bond of neighbourhood, he is of the same parish, and of the same particular congregation with me, and therefore I ought the more to love and regard him, even in that respect, let us remember that we are taught by the same word, fed at the same table of the Lord, lead along by the same waters of comfort, and we rest in the same fold, and let us in regard of that near coniunction, more tenderly love and regard one another, that so having mutual love, and fellowship one with another in this life, we may( through Gods mercy) haue eternal fellowship, and communion together in the life to come. having now spoken of the persons whom the Apostle sent to the Colossians, and of the commendations he gave them, come we to speak of the ends, and causes, wherefore he sent them, which are( as I haue shewed) two. First, to acquaint the Colossian with his own state particularly, and with the state of things where he was generally, as he saith verse 7. ( shall declare unto you my whole state) And verse 9. ( They shall show you of all things here.) Secondly, that he might be made acquainted with their state, and that they might receive comfort by his messengers, sent unto them, and especially by Tychicus, whom he saith verse 8. that he sent to them for the same purpose. Touching the words, some things are to be cleared, that wee may better proceed in the matter of doctrine verse 7.( shall declare unto you my whole state) the Apostle by his whole state, Interpretation. meant all those things that were done to him, and befell him in prison, for so the words do signify, things done about me, or done to me, the Apostle would haue the Colossians understand, what was done to him, and how he was dealt withall being in prison, then he saith verse 9. they shall show you of all things here, by all things, he meant not all things in general, whatsoever were done at Rome, for there was( no doubt) a multitude of things done, a world of things done in that city, but all things concerning the state of the Church, and the case of Christian faith, and profession, the knowledge whereof was profitable for the Colossians to know. And where he saith verse 8. that he sent to them for the same purpose, that he might know their state, his meaning is, that he might understand the state of their church and how it stood with them in regard of Christian profession, how the gospel prospered, and was glorified among them, or otherwise how they were molested, and troubled for the gospel, heads( and might comfort your hearts)( that is) might encourage you, and cheer up your harts, happily grieving, and fainting for my imprisonment, or persecution of the Church, that he might hearten, and strengthen you against imminent dangers, and against the scandal, and offence of the cross; thus then we are to conceive the Apostles meaning, in respect of the ends wherefore he sent messengers to coloss, as if he had said. I haue sent to you two worthy Messengers, Tychicus and Onesimus to these ends, and purposes, that they may report to you how I am dealt withall, and all things that are done to me in my imprisonment, together with all things that concern the state of the Church here at Rome, and may relate, and make report to me back again, how it stands with you, how the gospel doth prosper, and is glorified among you, or otherwise, how you suffer for the Gospels sake, and that they might bee means to cheer up your hearts, that you faint not at my trouble, and might strengthen you against troubles that are like to fall vpon you, and against the offence and scandal of the cross. I might hence( as just occasion is given) speak of the Apostles singular care that he had over the Colossians, who being himself in prison which could not but give him much occasion of care for himself, yet ceased not, to care for them, and in care of their good, not onely to writ, but to sand such worthy messengers unto them, and that for so good ends, yea such men as himself( no doubt) had need of to minister to him in prison, and so, for their good, to neglect( as it were, his own life, and health, which was an exceeding measure of care, and it ought to be imitated of all that will approve themselves faithful and careful ministers in the like case, but upon that I will not stand. In that the Apostle sent, forth his messengers to these ends, to acquaint the Colossians with his own state, and with the state of the Church where he was, and to understand of their state, he doth plainly manifest a desire that was in him to know the state of the Colossians, and that they also were desirous to hear and know his state, and the state of the whole Church where he was, and that they did even long to hear one from another, whence we are given to understand thus much in general. That particular Churches may bee desirous to know the estate one of another, one particular Church may desire to hear news from another, yea, particular persons and members of the Church, may inquire after the estate of other Churches, Particular Churches may desire to know the estate one of another, and particular persons may inquire after the estate of other Churches. Nehem 1.2. Reason. yea, of special members, and special instruments of Gods glory, in other Churches. Wee haue here example of it, and elsewhere in other Epistles of Paul, and wee haue a notable example of it in Nehemiah: Nehemiah inquired after the state of the Iewes and concerning jerusalem, and there is reason for this. Because( indeed) the Lords dealing with his Church, is not only a part of his revealed will, but it is a thing of special note and observation, and therefore may be inquired after and known. And so it is lawful for us, to desire news from other Churches, touching such as are eminent members and special instruments of Gods glory in those Churches, but withall know this, that it must not bee for novelties sake, It is lawful to desire to hear news from other Churches, and touching such as be special instruments of Gods glory in them, if it bee not for novelties sake. it is an Heathenish thing to harken after news for novelties sake, as the Athenians are noted to haue done, Act. 17.21. who gave themselves either to tell, or to hear some news, and many of us may justly bee taxed also for so doing, wee may lawfully desire to hear news, but our listening after news from other Churches, must bee to other good ends and purposes, as namely, that wee may praise God for their good estate, or that we may reach forth our helping hands to them, either by prayer, The principal causes why we should desire to hear news from other Churches. or otherwise, as occasion and necessity shall require, these( indeed) are the principal, and almost the onely causes why wee should bee desirous to hear news from other Churches, and if wee listen after news to these ends, it is a testimony of our communion with them, and that wee are members of the same body with them, and haue a fellow-feeling, both of their good, and of their troubles. Now more specially, in that the Apostle saith, verse 7. That Tychicus should declare to the Colossians his whole state, how he was dealt withall, and all things that befell him in his imprisonment, this being one end, wherefore he sent his messengers, and he sending those messengers, out of his singular love, and care that he had of the good of the Colossians we must needs conceive thus much. That it was good for the Colossians to know the state of the Apostle then in prison, and hence wee may gather this point of instruction. That it is good for us ever to know the state of Gods children, that are in prison, or that lie under any other pressure, or trouble whatsoever, it is good for us to be acquainted with the state of Gods children suffering either imprisonment, or any other kind of trouble or affliction, It is good for us to be acquainted with the state of Gods children that be in prison, or in any other trouble or affliction. it is good for us to know, and consider how they are dealt withall, what things come unto them, how they behave and carry themselves in their troubles and what issue they haue out of them, what end the Lord makes, as james saith Iam. 5.11. ye haue heard of the patience of job, and haue known what end the Lord made, so it is good for us to know, yea to mark, and observe the things that befall Gods children in their sufferings, and what end the Lord makes of them, and not onely to know and consider the things that befell the Church and children of God in former ages, set before us in the Scripture for examples to look vpon, but to know and consider the things that are now done to Gods children in time of their troubles, and how they demean themselves, and what issue they haue out of them, for therein wee shall many times see Gods great mercy and his wonderful power manifestly appearing, and therein we shall see the malice and fury of Satan, and of the world against Gods children, and how marvelous the Lord is in his Saints, how he many times restrains the malice and power of their enemies, how he supports and holds up his children, how he arms them with patience, and how he is present by the unspeakable comfort of his spirit, when they are most weak, and gives them issue out of their troubles when all hope seems to be gone, and therefore doubtless it is good for us to know and consider the state of Gods children in time of their imprisonment or any other suffering whatsoever, it is good for us to mark and observe it, and to be acquainted with it. To what purpose may some say? Que●t. even to this purpose, both to teach us how to carry ourselves, Psal. 32.6. and to arm and strengthen us, and to make us better able to endure the like trial, yea, The great good that comes unto us by our knowledge and due consideration of the state of Gods children in time of their troubles and afflictions discovered. the knowledge and due consideration of the state of Gods children in time of their pressures and afflictions, and how they are dealt withall, how they carry themselves, what comfort they find, and what end the Lord makes of their trials is of excellent use, to put off, and to make void a notorious shift that Satan useth sometimes against the weak Christian, as when a weak Christian is pressed with some great affliction, and some to comfort him, and cheer him up, happily put him in mind of joseph, of david, of job, and such like, and wish him to consider what end the Lord made of their trials, Satan is ready to suggest to the weak Christian, alas, what tell you me of joseph, david or job? what am I to be compared to them? they were men of excellent gifts,& endowed with a great measure of strength their examples is not to be used and applied to me, which indeed is false, for as james saith of Elias, Iam. 5.17. they were subject to like passions that wee are, they had their infirmities as other men haue, and they are set forth as examples of comfort, to the weakest of Gods children, but if a weak Christian through the subtlety of Satan, and his own weakness, bee not able to find comfort in consideration of these examples, yet if he can call to mind, that he knew in his own time a child of God, as weak as himself, lying under some great affliction, and he was acquainted with his whole state in his affliction, and how the Lord vouchsafed comfort unto him, and made a good end of his trouble, he shall find that that will bee of excellent use to repel and quench the fiery darts of Satan, and that will be a notable means to strengthen and to hold him up, and to give him assurance, that the Lord will likewise restrain the malice of Satan against him, and give him patience in his affliction, and will make such an end of it, as shall be most for his own glory, and his comfort; do thou therefore acquaint thyself with the state of Gods children, suffering either imprisonment or any other trouble,( thou canst not want examples) consider, observe, and mark them, how they are dealt withall, how they behave themselves, what end the Lord makes of their trouble, and thou shalt find it will be a notable means to strengthen thee in time of like trial, and if thou in time of thy affliction canst call to mind, and bee able to say, I know a child of God, that was afflicted as I am, I remember his whole state, how he was dealt withall, and what end the Lord made of his trouble, no doubt, thou shalt find, that this conclusion of comfort will follow. Therefore I make no question, but that the Lord will be likewise good unto me, and give me such issue out of my trouble, as shall be most for his own glory, and my good; Let every child of God therefore, labour not onely to arm himself with comforts and examples of Scripture,( though with those chiefly) but with examples also of his own age and time, and thou shalt find, that in time of need, thou shalt thereby haue stronger consolation and comfort. Now further whereas the Apostle saith, he sent his messengers to the Colossians, to know their state, and to show them all things where he was, meaning this, to know the state of their Church, how it stood with them in respect of christian profession, and things that did concern the state of religion where he was, wee may easily conceive thus much. That in our listening and inquiring after the state of other Churches, wee are chiefly to inquire how it stands with them in respect of religion, We are chiefly to inquire how it stands with other churches, and with our friends absent in respect of religion. how it fares with the gospel among them, and how the professors of it are dealt withall; yea in our inquiring after the state of our particular friends absent from us, wee are chiefly to listen and look after their spiritual state. It is an usual thing, for men in token of their love, to inquire after the health, the wealth, the frugality of their friends absent, and far from them, reproof of them that chiefly inquire after other things. which( indeed) is not to be disallowed, it is both lawful and commendable: the Philippians enquired after the health of Epaphroditus, cap: 2.26. after he had been sick, and now recovered, the Apostle sent him to them that they might see him, and rejoice for his recovery; But we are especially to listen after them, and desire to know how it stands with them in respect of religion, how they profit and increase in faith, in love, in repentance, in humility, and in other gifts and graces of Gods spirit, that is the thing wee are chiefly to inquire after: and let it suffice to haue name this point. The Apostle adds further, that he sent Tychicus to the Colossians, that he might comfort them, that he might bee a means to cheer up their hearts, that they should not faint at his troubles. Whence wee are taught. That it is a principal duty to bee performed by them that are sent as Tychicus was, to others, to comfort them to whom they are sent, that they faint not, and that they be not overcome of affliction: yea it is one special end to be d●iuen at by all such as are sent forth from the Lord to his people, even by all the Ministers of the gospel, they are in their speeches and ministerial actions, chiefly to aim at this, that mens hearts may be comforted, that such as belong to God may receive spiritual ioy and comfort, The ministers of the gospel are chiefly to intend in their speeches and mini●teri●ll actions, the spiritual ioy and comfort of such as belong to God. and may be furnished with such comfort, as that they may be able to stand without fainting in time of any affliction, that is either vpon themselves or others. For( indeed) for that end, haue they knowledge of the secrets of the gospel given them, and the word of the gospel put into their mouths, which is the word of glad tidings and heavenly comfort: and the end of the preaching of it, is to bring Gods elect to certain hope of salvation, and as many as are begotten by that lively hope, are also brought to rejoice with ioy unspeakable and glorious, 1. Pet: 1.8. this point I haue handled before, therefore I now only touch it. It may serve to check and reprove many Ministers of the gospel, who in their speeches and other ministerial actions, aim not at the comfort and edification of those, to whom they are sent, but at their own profit; but chiefly it discovers the wickedness of popish teachers, Many ministers of the gospel justly reproou●d, but especially the wickedness of popish teachers discovered. who turn their speeches and their teaching to a clean contrary end, even to hold men in continual fear and doubt, and so in stead of comfort they fill them full of discomfort, and despair in time of great affliction, any man may see that that is to cross the ordinance of God, and to profane the holy word of comfort. Wee are further to mark, that the Apostle saith not, and might comfort you, but, comfort your harts. Hence we are taught, That comfort of heart, true and sound comfort, that comforteth the hearts of men, is ordinarily delivered by the Ministers of the gospel out of the word of God, True& sound comfort of heart is ordinarily delivered by the ministers of the g●s●ell out of the word of God. I say( ordinarily,) for extraordinarily it may be delivered by private persons. job 33. vers: 19. we find that when a man is strike with sorrow on his bed, and finds no comfort, yet if there be with him a faithful messenger of the Lord, one of a thousand, if he declare unto him his righteousness, and minister comfort to him faithfully, out of the word of God, that will comfort him, and cheer him up, and make him see the face of the Lord with ioy, vers. 26. and the reason and ground of this is, Because( indeed) the Lord that formed the lips hath undertaken to give a blessing to the word of comfort delivered by his faithful Minister, Isai. 57.19. I create the fruits of the lips to be peace. Peace unto them that are far of, and to them that are near( saith the Lord. Peace( that is) true, perpetual, and constant comfort, unto them that are far of, and to them that are near. Oh then, what account ought we to make of the comforts of the word, made known to us by the ministry of faithful Ministers? special account to bee made of the comforts of the word, delivered by the ministry of faithful Ministers. How ought we to treasure, and store it up in our hearts? Worldly wisdom teacheth men to provide against a storm, and a rainy day( as wee use to speak) that they may haue some thing to comfort their bodies in time of need; oh then bee thou wise, provide some comfort for thy soul against the time of distress, and affliction, and remember that thou canst not ordinarily haue true comfort, unless it be delivered by the ministry of the gospel, out of the word of God, and the comforts that faithful Ministers deliver out of the word, are cordial indeed, they are such as will stand by thee, and cheer up thine heart, when all the comforts in the world, fail thee, thou maiest observe in that, sometimes it comes to pass, that a man that hath had no care to provide such comfort, when the Lord lets loose the cord of his conscience, and( happily) now he lieth on his death bed, though he would give all the world,( if it were his) for the least dram of sound comfort, yet he cannot haue it, therefore bee thou wise, now make precious account of the comforts delivered to thee in the ministry of the word, hid them and treasure them up in thine heart, that in time of need they may comfort thee, and thou maiest find the sweetness and comfort of them in thy greatest affliction. VER. 10 Aristarcus my prison-fellow saluteth you, and Marcus Barnabas sisters son,( touching whom ye received commandements. If he come unto you, receive him.) 11 And Iesus which is called justus, which are of the circumcision. These onely are my worke-fellowes unto the kingdom of God, which haue been unto my consolation. In this verse the Apostle comes to a second branch of his conclusion, The second branch of Apostle conclusion. ( namely the declaration of the love of others, that were with him towards the Colossians, made known both by their salutations, sent unto them, and by their prayers for them, in the 10.11.12.13. and 14. verses. In the 10 and 11. verses wee haue three persons mentioned, that out of their love sent salutations to the Colossians, Aristarcus, Marcus, and Iesus, and that the Apostle might incite and stir up the Colossians, to regard the love of these men, and to love them again, he describes them, and sets them out after a double manner. First, he commends them by such titles as were proper to them severally, as that Aristarcus was his prison-fellow, Marcus kinsman to Barnabas, his sisters son, and that he was also a man touching whom they had received commandements, that if he came unto them, they should receive him, and Iesus, by his surname, that he was surnamed justus. Then the Apostle commends them all three together, by things common to them all. As First, by their descent from the Iewes, that they were al three of the race of the Iewes,( which are of the circumcision.) Secondly, by their assisting of him, and working together with him to the kingdom of God, which commendation is further amplified by the word of restraint ( onely) that they only were his workfellowes unto the kingdom of God. And then, Thirdly, they are commended by the comfort which they yielded to the Apostle, that being in part, an effect of their assistance of him to the kingdom of God, in the last words of verse 11. ( which haue been unto my consolation) and so we see the general things contained in these two verses. Come we to speak of them severally, Interpretation. and first of the 10. vers. ( Aristarcus my prison-fellow saluteth you, and Marcus, Barnabas sisters son.) Touching these two persons, who they were: the first of them we may red of, Act. 19.29. and Act. 20.4. and Act. 27.2. In those pla●es we find that he was of Macedonia, a Thessalian, no doubt, descended of the Iewes, and being converted by Pauls preaching, he did accompany him in the most of his iourneies, he was taken with him in the tumult at Ephesus, and after that he accompanied him going into Asia, and was carried prisoner together with Paul to Rome, and therefore he here calls him his fellow-prisoner. The other here name ( Marcus) was( no doubt) that John mark, spoken of, Act. 12.12. who being taken into the company of Paul, and Barnabas, ministered to them in their journey till they came to Perga, a city in Pamphilia, but then departed from them, and returned to jerusalem, Act. 13.13. by means of whose departure, there arose afterwrd a sharp difference between Paul& Barnabas insomuch as they partend company, and went asunder one from another, Act. 15.39. But after this, mark repented him of his departure, and was reconciled to Paul; yea, he became studious, and painful in promoting the Gospel, and he was with Paul being prisoner at Rome, and ministered unto him, as appears both in this text, and Philem: Epist. vers. 24 him the Apostle commends under the title of Barnabas sisters son,( that is) nephew, or kinsman to Barnabas, that worthy seruant of Christ, and he further adds that touching him they had received commandements, meaning that they had been written to concerning him, and the tenor and effect of the commandement, or writing was, that if he came they should receive him( that is) that they should entertain him kindly, and respectively, as a true and faithful seruant of Christ, and the reason of that Commandement, or writing was, lest vpon his former fault, his refusing to go with Paul, and Barnabas to the work of the Lord, and thereupon Pauls refusal to take him to his company, the Colossians should think that Paul still carried an hard conceit of him, and that he was not worthy to bee received. Thus then conceive wee the meaning of the Apostle in the Apostle, in the words of this verse; as if he had said. Aristarcus that hath gone through many brunts of trouble with me, and now my fellow-prisoner, and John mark nephew to Barnabas, that worthy seruant of Christ. who( indeed) at one time pulled away his shoulder from the work of the Lord, for which I was much offended, and after that refused to take him to my company, but having repented himself of his departure, and being reconciled unto me, I haue written to you concerning him, and touching him you haue reciued commandements, that if he come to you, you should give him kind and respective entertainment. These two out of their love, sand salutalions, they lovingly and friendly salute you. Now here observe we in general that these persons Aristarchus, Marcus, and Iesus called justus, out of their love, and in token of it, sent salutations to the Colossians, whence we haue warrant and ground for sending of salutations. That sending of salutations, is not onely a matter of civility, Sending of salutations is not onely a matter of civility, but a duty of love that one christian is to yield to another, and it must proceed from love. and good manners( as we call them) but a duty of love required of Christians, and to be performed one to another, by word, or by writing, we haue example of it not only here but in other places also Rom. 16. almost throughout the whole chapter, 1. Cor. 16.19.20. 2. Cor. 13.12. wee find it required by express precept, greet ye one another with an holy kiss, and therefore sending of greeting one to another, is not onely a matter of common courtesy, but a duty to be performed for conscience sake, to express that love and good affection that we bear one to another, for the Lord who hath appointed it to be a token of love, would haue it to proceed from love, and therfore whom we are forbidden to love in their evil ways we are forbidden to salute, 2. joh. 10. verse. If there come any unto you and bring not this doctrine, receive him not to house, neither bid him god-speede. Wee must then look with what affection we salute one another, our saluting and greeting one another must bee a testimony and token of our hearty, and unfeigned love to those which we salute. No doubt we will easily yield that to salute one another is our duty, and we so do, as occasion is offered, reproof of those who yield to others only a verbal and complemental salutation. but is thy saluting of an other at all times a fruit of thy true love to them whom thou salutest? I fear me it is not so in some, they salute others, and seem kindly and friendly to greet them, but their salutation is many times,( as we use to say) but from the teeth outward, it comes not from any true love of the heart, especially if there haue been a difference, or jar between them and those whom they salute, or they haue conceived some dislike of them, then their salutation is but as the covetous misers welcome, proverb. 23.7. as though he thought it in his heart, he saith to his guest, eat and drink, but his heart is not with him, so they salute others with whom they live, and( happily) ask them how they do, but it is like Ioabs saluting of Amasa, 2. Sam. 20.9. they carry within a wicked purpose, and mischievous heart against them, yea some think it sufficient if they yield a verbal greeting of those with whom they live, and stick not to say, I give him or her the time of the day, when I meet them, I ask them how they do, and what would you haue more, yes, there is more required of thee, thy saluting of others must proceed from a true love of them, it must be a fruit ishuing out of that love, and to that end consider thus much. That counterfeit love to men discovers feigned and counterfeit love to God. motives to stir us up to salute others hearty. For the first table of the commandements is fulfilled in the second, and the duties of the second, are plain evidences of the duties of the first, and he that saith he loues God, and hates his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen, 1. joh. 4.20. again, counterfeit love to men discovers a corrupt heart, an heart not sanctified by the word, and spirit of God, 1. Pet. 1.22. seeing your souls are purified in obeying the truth through the Spirit to love brotherly without feigning, love one another with a pure heart fervently. If then thou wouldest be loathe to dissemble with God, and if thou wouldest not discover that thou art yet in the dregs of nature, and not sanctified by the word and spirit of God, then let thy heart and tongue ever go together in thy saluting of others, take heed of formal saluting of any: Let thy saluting and greeting of others ever proceed from inward affection and be an evidence and testimony of thy unfeigned love to those whom thou salutest. In the next place we are more specially to mark, that the Apostle to provoke the Colossians to love, and honor Aristarcus, as he out of his love saluted them, describes him by his imprisonment with himself, that he had gone thorough many troubles, and now was his prison fellow, whence we may note thus much. That the constant suffering of men, and namely the imprisonment which they suffer or haue suffered for the truth should be a special reason to move us to love and to honor them, The constant suffering of men and their imprisonment ought to move us to love and to honor them above other professors. yea to honor them above other men, yea above other professors of the gospel, we find that the Apostle thus set forth Andronicus and Iunia his Cosens Rom. 16.7. And Epaphras Philem. Epist. vers. 23. and indeed ought we not exceedingly to love, and in love to honor, and respect them, who being free, are content to become bound for the gospel sake, and are most faithful, and fast to Gods truth, and ought wee not exceedingly to honor those whom the God of glory hath so highly honoured, as to choose them out from among the common sort of soldiers, to be as it were his champions to stand out in the defence of his truth, against all gainesaiers? certainly we ought. And therefore take heed thy thoughts be not like the thoughts of the world, do not thou think they are fools, and silly fellowes, men of no reach nor wit, that suffer restraint of their liberty by imprisonment, for the truth of God; We are not to think as the world doth touching those that are imprisoned for the truth of God. as the world, and as carnal minded men think of them, but remember the words of the Apostle Phil. 1.29. To you it is given for Christ, that not onely ye should beleeue in him, but also suffer for his sake. The Apostle would haue us to know that it is a special favour which none attain to, but they to whom it is given and granted by special privilege from the Lord, and that it is a special honour vouchsafed to some, to suffer for the truth of God, and thou art to discern that honor and to see it shining through the thick cloud of their sufferings, and thou art to honor, and to esteem them the more, whom the Lord hath so honoured, otherwise thou lookest not on them with a right eye, and thy heart is not right within thee. observe further in that the Apostle calls Aristarchus his prison fellow we may easily, and we must needs conceive, that the Apostle had a companion, and fellow, one that did partake with him in his suffering, and did suffer the same things with him, and hence wee may raise this point of doctrine. That the same afflictions befall diuers of the children of God, The same afflictions befall diuers of Gods children. that which one of Gods children suffers, another, yea it may be many others suffer the like, the cup of affliction in any kind, is not tempered, and appropriated to one child of God alone, but it is made ready for many of them, as the father himself shall judge fit, and many of Gods children drink of the same cup of affliction, no child of God is singular in his suffering, but he may find out a fellow sufferer, if he look abroad into the world, and into the state of Gods children in former times. Gen. 26.1. The text saith there was a famine in the land besides the first famine that was in the daies of Abraham, plainly showing, that the Lord tried Izhak with the same affliction of famine, that he had tried Abraham his father withall. Heb. 11.36. The holy Ghost saith others haue been tried by mockings, and scourgings, yea moreover by bonds& imprisonments, giuing us to understand, that howsoever the Saints suffered some one kind of affliction, and some another, yet no kind of affliction was laid on any one alone, but others were fellow sufferers with him, and endured the like, we see it then a clear point. That no trial or affliction befalls one child of God alone, but others also with him, he hath fellow sufferers. And this( for the use) may serve as a ground of great comfort to a child of God in time of some grievous affliction, Comfort to Gods children in time of their grievous afflictions. as the common saying is, it is a comfort to such as be in misery to haue a companion in their suffering. And( indeed) there is matter of comfort to a child of God in time of his affliction in this, that no other burden is laid on him then was before, or( happily) now is born by other of Gods children, and that he may( if he will) find out a fellow-sufferer one that is like to himself in suffering, in time of great affliction, satan will be busy with a weak Christian, and go about to persuade him, and to fasten it vpon him, that never any but he took up that cross, or at least, was afflicted as he is, and sometimes he doth work that persuasion into the hearts of some that are weak, and they stick not to utter it, and to cry out, as the Church did, Lamen. 1.12. was there ever any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce wrath: Oh never man nor woman suffered as I suffer, never any felt and endured that which I feel, and endure. Thou art deceived whosoever thou art, this is but out of thy weakness, it is not so, if thou be a child of God know it for a certain truth, what thou dost abide, others of Gods children in like sort haue abiden, and thy suffering, and measure of affliction, is no more a token of Gods displeasure to thee then this was to them, but both to thee, and them it is his messenger in love, for the exercise of thy faith, the trial of thy patience, or some other good end, the Apostle Peter speaks plain to this purpose 1. Pet. 5.9. Resist the( devill) steadfast in the faith, knowing that the same afflictions are accomplished in your brethren, which are in the world. If then satan be busy with thee in time of thy affliction, and tell thee thou art an odd person, and thou differest from all Gods children in thy suffering, and that the Lord never dealt so with any of his children, tell him he is a liar as he hath been. The Apostle whom thou oughtest to beleeue hath taught thee another lesson, that the same afflictions are accomplished in thy brethren, which are in thee, although thou know them not, and therefore thou art no odd person, thou differest not from all Gods children in thy suffering, ever remember it in time of thy grievous affliction, that no other trial, or affliction, is vpon thee, then hath been, or now is endured by other of Gods children, and thou art no otherwise chastised then with that rod that hath been laid on their backs, whose salvation is sure, and thou shalt find it will be a notable comfort to thee. We are further to observe that the Apostle describing Marcus, and commending him to the Colossians, he sets him out by his kindred, that he was Barnabas sisters son, that he was kinsman to Barnabas, that worthy seruant of the Lord, and in that respect to be esteemed, hence wee may easily gather thus much. That it is no small honor to be kinsman to one that is a worthy seruant of God, it is a matter of dignity to be allied and to be of the kindred of such as are godly and excellent instruments of gods glory. It is a matter of honor and dignity to be of the kindred of such as are godly and worthy instruments of Gods glory. And hence it is that the Apostle not only here, but elsewhere remembers this title of honor, as Rom. 16.7. Andronicus nnd Iunia my Cosins, verse, 11. Herodian my kinsman verse 21. Lucius, and Iason, and Sosipater my Kinsmen whereby the holy ghost would teach us to esteem it as an excellent honor to be of the kindred to a godly man, see then by this briefly, the great force of true piety and the account it is of with the Lord, it is sufficient not only to get honor to those that haue it with all that are able to judge aright, but also to all their kindred, and such as bee of the kindred to good and godly men, may rejoice in this, True piety is not onely an honour to those that haue it, but it brings honour also to all their kindred. and after an holy manner even boast in it, that they haue worthy seruants of God to their kinsmen, and much more to their parents, that they are the children of godly parents, yet so as that by their example they be stirred up to the like godliness, else that honor will turn into their shane, both before God, and men, for as Salomon saith of age proverb. 16.31. Age is a crown of glory when it is found in the way of righteousness. So to bee kinsman to some worthy seruant of God, or descended of godly Parents, is a crown of glory, if it bee set on the head of one that is godly& religious himself, else it is rather a dishonour unto him, and without Gods mercy, it shall increase his condemnation. Again, is it an honor to be of the kindred to holy men and worthy seruants of God? then much greater honour is it to be brother to the son of God himself, the Lord Iesus& the adopted son or daughter of God the father, in him, It is the greatest honour that can be, to be brother to the Lord Iesus, and the adopted son or daughter of God his father, in and thorough him. that is the highest degree of honour that can bee vouchsafed to any; worldly men esteem it great honour to bee of the kindred of noblemen, and great men in the world, but alas, it is but a shadow, or rather not so much as a shadow, compared to the true honour of the least of Gods Saints, to be brethren to Christ, and the adopted sons and daughters of God, and therefore let thy heart be affencted with that honour, and be thou even ambitious, in seeking after tbat above all things in the world. The Apostle further affirms that touching Marcus, the Colossians had received commandements, that if he came unto them, they should receive him, they had been written unto concerning him, they had received letters( no doubt of commendation touching him, and letters giuing order and charge to them, and commanding them in the Lord, as the Apostle saith Philem. 8. verse, though I be very bold in Christ, to command thee that which is convenient, so they had received letters( it may be) from the Apostle, by virtue of his Apostleshippe, commanding them, if Marcus, now a true and faithful seruant of Christ came unto them, they should give him kind and respective entertainment: See then in the Apostle an excellent example of Christian behaviour, toward such as having formerly offended, are now truly humbled for their offence, and show forth evident signs of their repentance for the same. Though John mark had made defection not from Christ and Christian faith, but from the labour and work of it, from going with Paul and Barnabas to the work of the Lord, and therefore grievously offended, yet now having repented himself of his sin, and testified his repentance by his sincere care to promote the gospel of Christ, the Apostle did put clean out of his mind, his former offence, and esteemed him as a true and faithful seruant of Christ, and did commend him to the Church by his letters, he writ letters of commendation on his behalf, yea( as it may seem) he used his apostolical power, in charging them to whom he writ, that if John Mark came unto them, they should receive him, we see then no former offences should bee remembered after the heart is truly touched for them, and repentance made known by infallible tokens, this point wee lately stood on. I will now onely add thus much. That no former offence to us in particular should bee thought vpon, after the party offending, hath been humbled, and hath made known his repentance, and we are mutually reconciled, after mutual reconciliation between parties that haue been at difference, all former offences ought to bee clean forgotten, as though they had never been, yea, there ought to bee a commending of good things in the party that hath offended us, and a doing good to him, as occasion is offered. After mutual reconciliation between parties that haue been at difference, all former offences ought to bee clean forgotten,& there ought to be a doing good one to another, as occasion is offered. And therefore do not thou say as commonly men use to say, I will forgive him, and I will be friends with him, but I will neither meddle nor make with him, I will neither buy nor sell with him, I will haue nothing to do with him, it shall bee between us as it was betwixt the Iewes and Samaritans joh. 4.9. if it be so, A common saying amongst men justly taxed. there is no sound reconciliation; Vpon sound and true reconciliation, there must follow a speaking, and a writing for the good of the party that hath offended us, yea, a doing good to him, as occasion shall bee offered, if that follow not, certainly, there is no sound reconciliation, no reconciliation pleasing to God, and comfortable to thine own soul. Now further in that the Apostle saith, that touching John mark, the Colossians had received commandements, or letters of commendation, and had been written unto in his behalf: we may see. That letters commendatory may lawfully be given unto men, Letters▪ of commendation may lawfully be given to men. certificates and testimonies in writing, touching the virtue, and good life, and conversation of men, for their better entertainment in strange places may lawfully be granted. Wee find that the Apostle thus yielded commendations to Phoebe in his epistle Rom. 16.1. I commend unto you Phoebe our sister, an it was an ancient custom in the primitive Church, to give to some both professors and Preachers of the gospel, letters of commendation, as we may gather, 1. Cor. 16.3. 2. Cor. 3.1. which( indeed) the Apostle there saith, he needed not to, or from the Corinthians, because their conversion was his letter of commendation, need wee( saith he) as some other, Epistles of recommendation, unto you or letters of recommendation from you, verse 2. ye are our Epistle written in our hearts, which is understood and red of all, yet thereby he shows it was the manner of the Church, to give letters of recommendation to some in those times: and so it is still lawful for the Church, and Gouernours of it, to give and grant letters of recommendation to some in these dayes, if so be they be careful to certify nothing but the truth,& to commend none but such as are worthy to be commended, How and to whom letters of commen●dation may be given. it is a gross abuse that hath crept into the Church, that many rovers and wanderers, who haue been spewed out of some place for some enormous sin, they come to other places where they are not known, bringing with them, letters of large commendation, they bring many goodly virtues written down in their papers, when notwithstanding a man may see many foul vices abounding in their lives. It is a foul abuse to grant letters of commendation to such, The giuing of letters com● 〈…〉 it doth much hurt in the Church, especially if the persons so commended bee in the ministry, then they 〈…〉 given him for the notable uprightness, and just dealing used by him. It may bee will some say, the greek word hath no such signification. 〈…〉 indeed▪ but we must know that the 〈…〉 name under heaven, whereby we must be saved. And therefore now the name ( Iesus) may not be given to any child, at his baptism: and indeed, it is a presumptuous, The Ie●uites justly taxed for their bold presumption in taking to themselves the name of Iesuites. and bold part, of that pestilent brood of the Iesuites, to take to themselves, the name and title of Iesuites: that being a name, and title derived from the name ( Iesus) the proper name of our Lord Christ, which ought not so much as by derivation, to be put vpon any creature whatsoever. Obect. happily they will say, that we take to ourselves, the name of Christians, which is a name derived from Christ, and why then may not they take the name ( Iesuite) derived from the name Iesus. We haue express warrant for the one, in the word of God: but not for the other. Act. 11.26. we find the name( Christian) was given to the disciples at Antioch: not by the device of man, but by divine oracle, as the word there used signifieth, but wee find no warrant for the name, Iesuite, in the book of God, and certainly, it is a monstrous boldness and presumption, to arrogate and assume that name, that being derived from the most high and glorious name ( Iesus) a name above every name, Phil. 2.9. Names of special signification may now be given to children. But to make some use of this to ourselves: howsoever we may not now give the name IESUS to any child at his baptism, yet as that name being a name of special signification, was given to some in time of the old Testament: so now may wee give names to our children, that signify and put us in mind of good things: we may give names to preserve the memory of something, to preserve the name and memory of parents, or kindred: especially if they haue been godly, and religious: or to revive the remembrance of the life and profession of good men, by renewing their names. The use we are to make of our arms given us at our baptism. And wee must know that though our names, that haue been given us at our baptism, be not of some special signification, yet they should put us in mind of our new birth: they were given at the sacrament of regeneration, and new birth, and whensoever they are recited, they should put us in mind of that, and of that vow and promise we made to God at our baptism, when thy name was imposed on thee, and registered in the roll of Christians, thou didst promise in the sight of God, of his Angels, and of his people, to forsake the devill and all his works: and whensoever thy name is repeated, thou shouldst call to mind that vow, and endeavour to perform it: and if thou do not, surely, thy very name shall one day be a witness against thee, and increase thy iudgment. Now further in that this Iesus was surnamed( justus) or just: in that he had gotten such an honourable title among the romans, as to be called justus, and thorough his notable upright and just dealing amongst them, it teacheth us thus much. That the Lord vouchsafeth titles of honour even in this world to his children, The Lord vouchsafes titles of honor to his children even in this world. such as are true believers, and by their holy and righteous conversation, seek glory and honour: the Lord doth crown them with honour, they haue many times excellent epithets, and titles of true honour given them, even in this world. We may see it, not onely in this man, but in other examples also: wee find that Abraham is called ( faithful Abraham) he hath that honourable title vouchsafed him by the Apostle, Galat: 3.9. and he is known by it to all nations. Thus Noah was called a Preacher of righteousness, 2. Pet: 2.5. and Lot( just Lot) the same chapter and 7. verse: and thus the children of God are usually commended for some excellent virtue in them: yea certainly, by what gift, grace, Note. or virtue soever the children of God and true believers, do most of all glorify God, in the same doth the Lord commonly vouchsafe them honour, and cause them to bee reverenced, and magnified, even in this world. Thus joseph for his wisdom, by which he much glorified god, was had in honour with Pharaoh, and the profane egyptians, Gen. 41.38.39. Can we find such a one as this is, a man in whom the spirit of God is. And Pharaoh said unto joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art. Thus Phinehas for his zeal in executing gods iudgments; was renowned from generation to generation, Psal. 106.31. And on the contrary, wherein wicked men most of all dishonour God, therein commonly the Lord doth cause them to be branded with a note of infamy, even in this world, as jeroboam hath often that black mark set vpon him, jeroboam the son of Nebat that made Israel to sin, it became as a surname to him. And Iudas is often branded with that foul blemish of treason, Iudas the traitor, or Iudas Iscariot, that betrayed Christ, and the reason and ground of this is. First, that speech of the Lord to old ely, 1 Sam: 2.30. saith the Lord to him, they that honour me I will honour, and they that despise me shall be lightly esteemed. The Lord will certainly honour them that honour him, and he will bring shane and disgrace on them that dishonour him. again, glory is an inseparable companion of goodness: and shane of sin, and therefore he that hath the one of them, cannot be without the other. Now then dost thou thirst after titles of honour? dost thou desire to haue honour and estimation even in this present world? The right way to get honour and estimation in the world. no doubt thou dost, for( indeed) a good name and good estimation in this world, is much to bee desired, Prou: 22.1. it is to bee chosen above great riches, and above gold; why then seek it not in fleshly courses, but in the love of God, and of his word, in the love of his truth, and in approving thyself both to god and man, in well-doing, that is the way to get the title of honour. It will bee said that is the onely way to get scorn, and contempt in the world, do you not see that those who make conscience of sin, and haue care to please god, and to approve their hearts and lives, to god and man, in well-doing, they are counted as the basest, and as the offscowring of all things; they are pointed at with the finger, nick-named, and many ways abused. It is true( indeed,) but wee must know, that it is not a good name and true honour, that is given by all men, or vpon all occasions, but then one●y, when it is given for just cause, and by such as are of sound iudgment, and haue their eyes opened by the spirit of god, to see and discern, who are worthy to bee honoured. The wicked in the Scripture, are called fools: now who will care what a fool or mad man saith of him? but let us seek to approve ourselves to the Lord in well-doing, and the Lord will crown us with honour and estimation amongst all good men, and that is( indeed) a good name, and true honour: yea if thou in uprightness of thine heart, labour to approve thyself to God and man, in well-doing, assuredly however in this wicked world, thou bee little accounted of,( if it did not so account of thee it were not like to itself) yet thou shalt bee honoured in the hearts of all Gods children: Note. yea sometimes thou shalt be honoured in the conscience of some, whose tongues do smite thee: and therefore if thou be one that dost strive to keep faith and good conscience, and to approve thyself in well doing to god and man, bee stirred up and encouraged to do it more, undoubtedly the Lord will cause thy righteousness to shine as the light, Psal 37.6. it shall bee as clear as the light, to the eyes of all that look on thee, and shall shine brighter and brighter: thou shalt haue increase of honour, ●n this present world, and thou shalt find, through Gods mercy everlasting honour, and an eternal weight of glory bestowed vpon thee in the life to come. The Apostle having thus commended and set forth these three, Aristarcus, Marcus, and Iesus, by things proper to them, severally: he comes to commend and set them forth by things common to all three, jointly together: as first, Interpretation. That they were of the circumcision,( that is) of the race of the Iewes, naturally descended of the Iewes: for so are the Iewes, many times, expressed in the new Testament, under that name or title, Circumcision. Rom: 3.30. it is one God who shall justify circumcision of faith,( that is) the Iewes, as appears vers: before; so Titus 1.10. There are many( saith the Apostle) disobedient, and vain talkers, and deceivers of mindes, chiefly ●hey of the circumcision,( that is) the Iewes. Now in that the Apostle commended these three, Aristarcus, Marcus, and Iesus, being now converted to the faith,& being now believing Christians, that they were of the lineage and race of the Iewes, wee are given to understand thus much. That it is so far from being any disparagement or disgrace to true believers, to bee descended of the race of the Iewes, as that( indeed) it is a matter of dignity and honour to them: true believing Iewes may truly challenge it as a matter of honour to them, that they descended of such ancestors, True believing Iewes may challenge it as an honor to them that they are descended of such ancestors that they are come of them, who were a people, with whom the Lord made a special covenant. For howsoever the body of that people generally, fell away by their unbelief: yet that lets not, but that the remnant of them which believe, haue some kind of privilege above other people. The Apostle demanding, Rom: 3.1. What is then the preferment of the jew? or what is the profit of circumcision? he answers himself in the second verse: much every manner of way, for chiefly because unto them were committed the Oracles of God: for what( saith he) though some did not beleeue, shall their unbelief make the faith of God without effect? God forbid. The believing gentiles are become sons of God together with the believing Iewes: yet so as the Iewes, are( as it were) the first born, and the elder brother of the two: the gentiles are not true branches of the Lords olive, but such as of wild olive branches are naturalised: whereas the Iewes were natural branches: and to the Iewes was the gospel first preached by the commandement of Christ, Matth: 10 6. and from them it proceeded to the gentiles: and the Apostle reckons up many privileges of the Iewes, Ro: 9.4. that to them pertains the adoption, and the glory, and the covenants, and the giuing of the Law, and the service of God, and the promises. therefore( doubtless) it is a matter of honour to true believing Iewes, that they are descended of such progenitors: and this must first teach vs. Not to hate the Iewes( as many do) because they are Iewes, but to hate their obstinacy, in rejecting Christ, The believing Iewes are not to bee hated, because they are Iewes, but they are the more to bee loved even in that respect. and christian faith: but if they be true believers, then to love them the more, because they are Iewes: and seeing the Lord made such a special covenant with that people, and vouchsafed them such excellent prerogatives, and that they are descended of the holy Patriarkes according to the flesh: in that respect, we are to love them, though they bee yet uncalled, and to wish them well, and to pray for their calling, and for their conversion. again, it is a matter of honour to the true believing jew, to the Christian jew, that he is descended of such progenitors to whom many excellent prerogatives did belong. We may see then, that descent from excellent and worthy ancestors, and from such as haue many privileges joined with true faith, is( indeed) a matter of honour and dignity; To be descended of excellent and worthy ancestors, is an honour and dignity, when it is joined with true faith in Christ bare discent from such ancestors is no matter of honour at all, unless it be joined with true faith, but concurring, and meeting together with true faith in Christ, it is a matter of great honour, yea certainly, in whom there is true faith in Christ, Note. though the person believing be not of the Iewes( which is our case) yet to him( as one saith well) all the nobility of Christ his ancestors according to the flesh, is communicated, to one that believes in Christ, be he jew, or gentle, even the Fathers and ancestors of Christ, according to the flesh, are made his ancestors, and he is honourable in them. Abraham is his father, as the Apostle saith plainly, Gal. 3.7. They which are of faith, the same are the children of Abraham, but one that believes not in Christ, though he bee a jew by natural birth, yet he is not to be esteemed as a true child of Abraham, as the Apostle likewise saith, Rom. 9.6. All are not Israell, which are of Israell; and it is no matter of honour to such an one to be descended of the Iewes according to the flesh, and so in like case, admit it to bee true that our aduersaries, the Papists say, that their Pope, and their Bishops are successors of Peter, and of the Apostles, yet that personal succession is nothing worth, personal succession is nothing worth without the truth of faith. that is no matter of honour, except they can show some good evidence that they likewise succeed them in the true faith of Christ, which they are never able to do; indeed, personal succession is of some worth, and to be esteemed of, and we reverently esteem of it, if so bee true faith in Christ concur and meet with it, but to use the bare plea of antiquity, and of personal succession, without the truth of faith, is but a vain brag, and an empty title without honour. Interpretation. Come we to the second thing common to these three men, Aristarcus, Marcus, and Iesus, whereby the Apostle commends them to the Colossians that these onely were his worke-fellowes unto the kingdom of God; that word of restraint ( onely) is to be understood with limitation to the Iewes, as if the Apostle had said these onely of the Iewes, or these onely among them of the circumcision, are my workefellowes( that is) join not onely their hearts, but their hands, even all their force and abilities, with me to the furtherance of Gods kingdom, and do( indeed) with me, further, and help forward the kingdom of God, the Apostle speaks in the time present they are my worke-fellowes, ( unto the kingdom of God) The kingdom of God in Scripture, hath many acceptions, I forbear to speak of them, here it signifies the gospel, or the whole word of God, the doctrine of the Prophets, and Apostles, and especially, the doctrine of the gospel. And that it may thus be expounded, we haue warrant for it, Act. 28.23, Where it is said, that Paul expounded to them that came unto him, and testified the kingdom of God; then presently is added, by way of exposition, and preached unto them concerning Iesus, taught them the doctrine of the gospel. And again, verse 31. Preaching the kingdom of God, and then follows, and teaching those things which concern the Lord Iesus Christ. Whence it is clear, that the kingdom of God is sometimes put for doctrine of the gospel, for( indeed) the doctrine of the gospel is the sceptre of Gods kingdom, Mar. 1.14. Isai. 1.4.53.1. and the special means whereby he reigneth among us, in which respect the gospel is called the gospel of the kingdom, and the rod of his mouth, and the breath of his lips to slay the wicked, and the arm of the Lord. Thus then we are to conceive these words, ( these only are my worke-fellowes unto the kingdom of God▪) as if the Apostle had said. These onely among the Iewes, join their hearts and hands, even all their force, and abilities with me, to the furtherance of the gospel, and do( indeed) with me further, help forward, and promote the doctrine of the gospel. Now, first in that the Apostle thus commended these three men, Aristarcus, mark, and Iesus, that they were his worke-fellowes to the kingdom of God, in that he gave them this commendation, that they joined hearts and hands together with him, in furthering and advancing the kingdom of God, in helping forward, and promoting the doctrine of the gospel. We may easily gather thus much in general. That it is an excellent and commendable thing, when men join together in the work of the Lord, when men join their hearts, and hands, even all their force, and abilities together, in advancing the kingdom of God, It is an excellent thing when men join their hearts and hands together in advancing the kingdom of God in helping forward, and promoting the doctrine of the gospel, it is a matter most excellent and commendable. For why? We know that a combination, and association, and joining together of men, in any good work, is an excellent thing, deserving commendation, and the better the work is the greater commendation is it for men to join their hearts and hands together in the furthering of it. Now the advancing of Gods kingdom, and promoting the doctrine of the gospel, is a most excellent work, for that being advanced, God is most glorified, and his name every way most of all sanctified; therefore it must needs be a most excellent thing, when men join together in helping forward, and furthering the doctrine of the gospel; and specially when master-workemen, ministers of the gospel, join hearts and hands in that business: when they( as the Apostle saith) Gal. 2.9.) give the right hand of fellowship one to another, and join together as one man in advancing Gods kingdom, when they join their studies, their labours, their learning, their utterance, their teaching, their writing, and all their abilities to the furtherance of the gospel. That is an excellent thing indeed, and that is a special thing that we are to pray for, Wee are to pray that the ministers of the gospel may join together as one man in advancing Gods kingdom. yea that is a special thing we do pray for, if we pray aright when wee use that petition, Let thy kingdom come. We are to pray to the Lord that the differences amongst the Ministers of the gospel may bee compounded, and that they may join hearts and hands and all their forces together, for the aduancement of Gods kingdom, and for the beating down of the kingdom of sin, Satan, and Antichrist, that they may join together as one man against the enemy of our salvation, and against all the aduersaries of our comfort. again, is it an excellent thing when men join hearts and hands together, for the aduancement of Gods kingdom, and furtherance of the gospel? Surely then, wee must needs conceive on the contrary, that it is a vile and discommendable thing for men, to join hearts and hands together, to hinder the doctrine of the gospel, A vile and discommendable thing it is, when men join hands and hearts together to hinder the doctrine of the gospel. that is a fearful high degree of sin, that is to be work-fellowes, not to the kingdom of God, but to the kingdom of the devill: Dost thou join hands with othets, to hinder the doctrine of the gospel? Dost thou together with others oppose the spreading of the gospel, and course of good things? A thing too common in the world, if the grace of the Gospel do but peer out,& begin to appear in any, presently men band themselves against it, they discountenance it, and they join all their force and strength against it? dost thou, I say, join hand with such persons? Surely then, thou makest thyself guilty of a fearful and high degree of sin, and thou provokest the Lord to heavy wrath against thee: consider that place 1 Thess. 2.16. The Apostle there saieth that the Iewes in hindering the course and spreading of the gospel to the Gentiles, filled up the measure of their sin, and it was a token that the wrath of God was come on them to the utmost; wouldest not thou then fill up the measure of thy sin, and make it even ripe and ready for iudgement? Wouldest thou not seal it up to the terror of thine own soul, that Gods wrath is already ceased vpon thee, and that the Lord already sits in iudgement on thee? then be not thou a worke-fellow with those that openly hinder the course of the gospel, and do not thou join hands with them that oppose the grace of the gospel, and good things, take thou heed of so foul a sin. Now more specially in the next place we are to mark, that the Apostle calls not these men his fellow-wellwishers, or such as had onely as good a will to the furtherance of the gospel, as himself, but he calls them his fellow-workers, he saith, they were such as did some thing together with him, to the aduancement of Gods kingdom, and to the furtherance of the gospel. Hence we may gather this conclusion. That it is not enough for us to wish well together with others, to the kingdom of God, but wee must do some thing together with them that labour that way, It is not enough for us to wish as well as o●hers to the ●urtherance of the G●spell, but we must do some thing together with them that labour that way. wee must put our helping hands to that work, we must join hands with them th● tendeuour and labour to advance the kingdom of God, yea though we be but private persons, yet must we do something together with the Minister, that may serve to help forward the kingdom of God, and may further the gospel. This we find that Aquila and Priscilla being tent-makers, and one of them a woman, yet were they the Apostles fe●low-workers, so he calls them, Rom, 16.3. The original word is the same that is here used, they laboured together with the Apostle: so again, verse 9. of that Chapter, he calls Vrbanus his fellow-helper in Christ, and thus Marcus, Aristarcus, Demas, and Luke, his fellow-helpers, Philem: Epist. vers. 24. To make use of this; A man may hear sometimes many amongst us, Such as onely wish well to the doctrine of the Gospel ●nd yet help ●t not forward any thing at all, are reproved. wishing that things were well, and saying, oh that men would yield to the Doctrine of the gospel, and to the things they are taught in the public ministry of the word, then it were an happy thing, then all would bee well, but alas, few there bee that help forward any thing at all that way, few there bee that join hands with the Minister, to help forward the kingdom of God. And it may be, some think it is a matter not belonging to them, to help forward the Doctrine of the gospel, but that it pertains onely to the Minister: indeed principally it belong to him, but thou must know, it belongs to thee also, being a private person in thy place and calling, thou must within the compass of thy calling, It belongs to private persons within compass of their callings to help forward the doctrine of the Gospel. bee a fellow-worker with the Minister to the aduancement of Gods kingdom, and promoting of the Doctrine of the gospel. Alas, how shall I that am a poor man be a fellow-worker with the Minister, and help forward, and promote the doctrine of the gospel? Thou maiest be so many ways, by instruction, by counsel, by admonition, by consolation, by good example, In two things especially, may pr●uate per●ons help forward the doctrine of the Gospel. and the like; but especially by these two things. 1 First, by remembering the doctrine delivered by the Minister, and conferring vpon that, and even whetting that vpon thy children, seruants, friends, or neighbours, as the Lord commanded his people, Deut. 6.7. And thou shalt {αβγδ}* rehearse( the word signifies to sharpen) them continually unto thy children, and thou shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up. 2 Secondly, by earnest and hearty prayer to God for a free passage of the gospel, 2. Thess. 3.1. Pray( saith the Apostle) that the word of the Lord may haue free passage, and be glorified even as it is with you. These two ways, thou art especially to join hands with the Minister, and become a fellow worker with him, in the aduancement of Gods kingdom, and to further the aduancement of the gospel. Two motives to stir up private persons to help forward the doctrine of the gospel. And to stir thee up to this duty, consider onely these two things. 1 First, where there is conscience of this duty, experience show i, there is much profit by the public ministry of the word, and where this is neglected, there is little or no good done by the most faithful, and powerful ministry of the word, the Minister may spend his heart out of his body, and do little good, if he haue no worke-fellowes to help forward the doctrine of the gospel. 2 again, consider that thou prayest to the Lord that his kingdom may be advanced; thou sayest, Let thy kingdom come, and yet hast thou no care to help forward Gods kingdom? What is this but to mock God, who cannot bee mocked, and to deceive thine own soul? Thou dost by that prayer of thine( thou not caring to help forward Gods kingdom) provoke the Lord to wrath against thee, and of thine own lips he will one day judge thee If thou then desire that the ministry and preaching of the word of God should bee much profitable to thy children, thy seruants, and others; yea, if thou wouldest not provoke the Lord to punish thee, as a mocker of his majesty, and of thine own mouth to judge and condemn thee. Then be thou stirred up to carry in thee a conscience of this duty, bee thou a fellow-worker with the Minister to the kingdom of GOD; join hands with him, to help forward the doctrine of the gospel, by counsel, by admonition, by consolation, by good example, and the like, but especially, by whetting the doctrine delivered by him in the public ministry of the word, up- thy children, thy seruants, and others, and by earnest and hearty prayer for a blessing vpon the preaching of the gospel, and thou shalt find much comfort in so doing. Further observe we( in a word) the Apostle saith, these onely among the Iewes, were his worke-fellowes to the kingdom of God. Peter was either not at Rome when this Epistle was written, or else he was much too blame. Where then was Peter, it is like he was not at Rome when the Apostle writ this Epistle, whether he was there at all, or no, I will not dispute, but it cannot bee that he sate there as Bishop 25. yeeres, as the Papists hold, as an Article of cheer Creed, either he was not at Rome when this Epistle was written, or else he carried himself little better, then when he denied his Master. One thing yet remaines to be considered of us, namely, the form, and manner of speech here used by the Apostle, ( The kingdom of God) he puts down the kingdom of God, for the doctrine of the word and gospel. The point hence offered is this. That the doctrine of the word, and especially the doctrine of the gospel, is the kingdom of God, the doctrine of the word and gospel, is that whereby God doth in special manner rule and reign amongst us, and over us,( I say in special manner) The doctrine of the word and gospel is that whereby God doth rule& reign amongst us, and over us, in special manner. for by his universal government and providence, he rules over all things, both in heaven and earth, yea over the divels and damned in hell, as the Psalmist saith, Psal. 29.10. the Lord remaines a king for ever, but in special manner doth the Lord rule and reign, by the doctrine of his word and gospel, by that doth he exercise his kingly power and authority over his Church and children. And hence is the doctrine of the gospel called the power of God, 1. Cor. 1.18. and verse 24. the power of God, and the wisdom of God, yea, hence it was that our saviour said, John 5.25. that the hour should come, and then was, that the dead should hear the voice of the son of God, and should live. The Lord doth rule and work so powerfully by the doctrine of his word and gospel, as that thereby he quickeneth, and giveth life to the dead, even to such as are dead in their sins, and makes them live a new spiritual life, and yield obedience and subiection to him, and therfore by that doth he rule and reign amongst us, and over us, in special manner, and the reason of this is this. The word and gospel, is one of the laws of Gods kingdom of grace, and hence is the word, the doctrine of the gospel, called the word of the kingdom, Mat. 13.19. and the law of faith, Rom. 3.27. where is then the rejoicing( saith the Apostle) it is excluded, by what law? of works? nay, but by the law of faith, by the doctrine of the gospel. Now as an earthly King doth rule and reign over his subiects, and keeps them in awe and order, in special manner by the laws of his kingdom, so doth the Lord by his word and gospel, and of the laws of his kingdom of grace, and therefore by that doth he in special manner rule and reign amongst us, and exercise his kingly power over his Church and children, hence then it must needs follow, that the more or less the doctrine of the word and gospel, prevaileth with us, the more or less the Lord reigneth amongst us, and over us, by the doctrine of his word and gospel, the more or less are wee subject to the special government of the Lord, trial of ourselves, whether we bee under the special government of the Lord or no. if the doctrine of the word and gospel be powerful and effectual amongst us, then doth the Lord rule and reign amongst us, in special manner, as our King and governor, if that be powerless and fruitless, and if that haue no power nor fruit amongst us, surely then the Lord reigns not amongst us in special manner, the Lord is then in no other sort our King and governor, but as he is King over the reprobates, yea, over the divels, and damned in hell, even by his general providence, yea, let every one in particular examine himself touching this point, doth the Lord rule and reign over thee, and in thee by the doctrine of his word and gospel? then is he thy King and governor, in special manner, if he do not so reign and rule over thee, and in thee, certainly thou art not under his special regiment and government, and thou must know it is not enough for thee, onely to haue understanding of the letter of the word and gospel, but thou must know and feel the power of it. The doctrine of the word and gospel is the kingdom of God, it is in itself the arm of the Lord, and his ruling power, and it must be so to thee, else thou art not under his special government, thou must feel the doctrine of the word and gospel, teaching thee to humble thyself in due consideration of thy miserable state wherein thou art by nature, and to deny thyself in a true acknowledgement of thine own corruption, and to lay fast hold vpon Christ, who is the light of thy salvation, yea, thou must find the doctrine of the gospel, teaching thee( as the Apostle saith) Tit. 2.12. to deny ungodliness, and worldly lusts, to live soberly, and righteously and godly, in this present world, yea, the power of the gospel must be seen in thy attire, that thou goest comely, not vainly and garishly; in thy speech, that it be gracious, not idle, wanton or blasphemous, in thy whole carriage, and in all the actions of thy life. If the doctrine of the word and gospel be not thus powerful over thee, and in thee, assuredly, the Lord is not thy King, and governor in special manner, think on it and hereby examine thyself, and if thou find that thou art not under the special government of the Lord, thy case is fearful, hasten out of it, as soon as possibly thou canst, thou art in a miserable state, and condition, thy case is worse then the case of other creatures in the world, that are subject to the general government and providence of God, for thou art subject to the power of the devill, thou art his slave, and the devill holdeth up his sceptre in thee he is thy Lord, and King, therefore Paul said Act. 26.18. that he was sent to the Gentiles to turn them by the preaching of the gospel, from the power of Satan to God, ignorant people and profane persons cannot abide to hear of this, that the devill should rule in them, and that he should be their Lord and King, they spit at the meaning of the devill, and they say fie on him, and they defy the devill with all their heart, but alas, so long as they live in their ignorance, and profaneness, they are under his power, so long as thou livest in thy pride, thy covetousness, thy usury, thy maliciousness, thy drunkenness, thy whoredom, thy swearing, or any other pleasing sin, thou art from under the special government of the Lord, and the devill is thy Lord, and King, for there be but two regiments and kingdoms in this world, the kingdom of Christ and the kingdom of satan, and if thou be not in the kingdom of Christ, thou art in Sathans kingdom. again consider that condemnation, and everlasting perdition, is the portion of all that haue not Christ for their head. Note. Now Christ is head to none, but such as haue their life from him, and none haue life from Christ, but they that are ruled and governed by him, and he rules none but by the power of his word: and therefore if thou be not ruled and ordered by the doctrine of the word and gospel, thou art in a fearful condition, thou hast Satan ruling over thee, as thy Lord, and King, and thou art liable to everlasting perdition. Consider this, thou that art an ignorant person, thou that art a proud person, a drunkard &c. And finding thyself in this miserable thraldom, hasten out of it by all possible means, never rest till thou find, that thou art made subject, to the doctrine of the word, and gospel, and that it is powerful in thee: causing thee to lay aside thy former sin, and turning thee to all holy obedience, then thou maiest be sure that thou art under Gods special rule, and government. again, is it so that the Lord doth in special manner rule, and reign over his Church, and children by the doctrine of his word and gospel. here is then matter of great comfort for all that cheerfully subject themselves to the doctrine of the word, and gospel: Comfort for all that cheerfully subject themselves to the doctrine of the word and gospel. they are under the special rule and government of the Lord; the Lord is their King, and governor in special manner, and to them as to the true and loyal subjects of his kingdom, are all the benefits of his kingdom belonging, and communicated, even the spiritual, and eternal benefits of Christ, as faith, true conversion, remission of sins, righteousness, the gifts of Gods spirit, and continuance of the same, glorification, and life eternal, and they are made partakers of that glory, to bee kings, and priestes, unto God, revel. 16. Which is an excellent comfort, and to bee thought on, by all that truly submit themselves to the doctrine of the word and gospel. And thus wee haue handled the second thing, whereby the Apostle commended thse three men, Aristarcus, Marcus, and Iesus, common to them all, that they onely were his worke-lellowes unto the kingdom of God. Come we to the third, and last thing, whereby he sets out their commendation joyntlie together, in the last words of this verse: that they were to his comfort, and consolation, ( which haue been unto my consolation) and this in part is an effect of the former, namely, of their joining hands with him, to the aduancement of the kingdom of God, and to help forward the doctrine of the gospel, therein they were to the Apostles consolation, Interpretation. the word here rendered consolation, signifies also council and encouragement, and so the meaning is briefly this. Which haue been to my comfort, to my council, and to my encouragement. Now for matter of doctrine hence offered, first in that the Apostle saith these three men Aristarchus, Marcus, and Iesus, helping forward the kingdom of God and furthering the doctrine of the gospel together with himself, were to his consolation, and did thereby much comfort him, we are given to understand thus much. That the aduancers of the kingdom of God, and such as with others further, and help forward the doctrine of the gospel, they are a consolation to the godly, and especial●y to the ministers of the gospel. It is a great comfort to the ministers of the gospel, when they see others join hands with them to the aduancement of gods kingdom, It is a great comfort to the ministers of the gospel when they see others join hands with them to the aduancement of Gods kingdom. and to the furthering of the gospel. For why? If their hearts be rightly affencted, and set as they ought to be for the aduancement of Gods glory, if the first and chief thing they aim at, and seek after, be the kingdom of God, and his righteousness, as it ought to be Math. 6.33. it must needs be that such as together with themselves, do further, and advance the same, are a great consolation to them, and minister sweet comfort to their hearts. Wouldest thou then be a comfort to the minister of the gospel, dost thou desire to cheer up his heart, and to hearten and encourage him? Oh then join hands with him in advancing the kingdom of God, The right way to cheer up the heart of a faithful minister is to join hands with him in advancing Gods kingdom. and in helping forward the doctrine of the gospel, it may be thou bearest true love to a faithful minister of the gospel, and thou wouldst be glad to do him any good thou art able, here is the way to do the best good, and to yield him the greatest comfort, join thy hands with him in advancing the kingdom of God, and in furthering the doctrine of the gospel, and that will be an excellent cordial, to the comfort of his heart, thou canst not minister matter of greater ioy, and consolation to him, by any thing, then by so doing. Now further in that the Apostle saith these three men, Aristarchus, Marcus, and Iesus, had been to his consolation and encouragement, and been in steede of councellors to him in some things, he being an Apostle, and a man of excellent gifts, and graces, and they no doubt far inferior to him in gifts, and graces, it teacheth vs. That even men of great gifts and graces haue need sometimes of encouragement, of council and comfort from such as be of meaner gifts and graces then themselves. Men of great gifts& graces need sometimes encouragement counsel, and comfort from men of meaner gifts and graces then themselves. And hence it was that our Apostle said, he longed to see the romans, Rom. 1.12. that he might be comforted together with them, through their mutual faith, both his and theirs, and( indeed) the reason of this is plain, namely this. The Lord doth not give all gifts to any one man, nor the like measure of the same gift to every man, but to some one gift, and to some another, to some a greater, to some a less measure of the same gift, yea the Lord doth sometimes so dispose his gifts, as that a man of meaner place and fewer gifts, hath some singular and special gift, whereby he may help, and do good to others, of higher place, and of greater gifts. This then must teach us not to despise men of meaner gifts then ourselves; Men of meaner gifts then ourselves are not to be despised of vs. Do not thou in regard of thine excellent knowledge, wisdom, or any one gift, or grace of God bestowed on thee, lift up thyself above others, and disdain to haue familiar conference, and speech with men of meaner gifts then thyself, no, no, do thou stoop down, to confer with them, and to listen to things said by them, and take thou benefit of some gift,( happily) more eminent, and in greater measure in them, then in thyself, though thou excel them in knowledge, yet it may be they go beyond thee in good affections, and thereby they may do thee good, they may be means to stir up thy zeal, to quicken thy love, or the like, yea certainly thou mayst find some good by having speech, and conference with the meanest of Gods children. VER. 12 Epaphras the seruant of Christ, which is one of you, saluteth you, and always striveth for you in prayers, that ye may stand perfect and full in all the will of God. VER. 13 For I bear him record that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis. The Apostle in this 12. and 13. verses still goes on in the second branch of his conclusion, namely, the declaration of the love of others that were with him towards the Colossians, and here he sets down, the love of Epaphras towards them, manifested, and made known by two things. By his salutations sent to them, and by his prayers for them. That he saluted them, and that he prayed for them, Now these things are not thus naked, and barely propounded, but first the Apostle describes Epaphras, by two qualities or conditions. First, by his calling, that he was the seruant of Christ. Secondly, by that particular relation that was between him and the Colossians, that he was one of them, Epaphras the seruant of Christ which is one of you saluteth you. And then the Apostle further sets out Epaphras by his praying for the Colossians. First, by the manner of his praying, that it was with striuings and earnest contention, and that continually, in these words, ( and always striveth for you in prayers). Secondly by the matter of his prayer, what it was he prayed for, on their behalf, namely this, that they might stand perfect, and full in all the will of God. And then verse 13. the Apostle doth discover the efficient cause of that earnest striving of Epaphras in prayer, for the Colossians, that it proceeded from his zeal for them, which zeal of his is further set out by the measure, that it was great: and by the extent of it, in regard of the persons to whom it reached, that it reached not onely to the Colossians, but also to them of Laodicea, and them of Hierapolis: and it is also confirmed by the testimony of the Apostle, I bear him record he hath a great zeal for you, &c. in which testimony is also prevented a secret objection, for happily the Colossians might haue said to the Apostle. object: How know you that Epaphras striveth in prayer for us, are you privy to his private prayers, for therein especially, if he do remember us, he makes mention of us? Now this objection the Apostle prevents when he saith, ( for I bear him record that he hath a great zeal for you, &c. as if he had said, howsoever I am not privy to his private prayers, yet I dare boldly writ, that he striveth for you in prayer, because I am privy to, and a witness of a great zeal that he bears to you, and to them of Laodicea, and them of Hierapolis. And thus we see the general things that are laid down in these two verses. Come we now to speak of them, as they lie in order, and I will take the words as they are laid down before vs. First therefore of these words, ( Epaphras the seruant of Christ, which is one of you, saluteth you, and always striveth for you in prayers.) Epaphras the seruant of Christ] That first title, ( seruant of Christ) is not here to bee taken in a general signification, as it is common to all the faithful, who are seruants of Christ, 1 Cor. 7.22. but in a special sense, for the minister of Christ: for so the Apostle called Epaphras, cap: 1.7. and therefore this title ( seruant of Christ) is not here given to him as a quality and condition, Interpretation. common to him with all true believers: but as signifying his particular office and function, that he served Christ in the ministery of the gospel▪ ( which is one of you) how these words are to be taken, wee shewed verse 9. namely thus, who is one of the same city and Church with you▪ ( saluteth you) that is, wisheth you health, prosperity, and all true happiness that can be. ( And always striveth for you in prayers.) The word striveth is metaphoricall borrowed, and taken from such as withstand open violence and hostility: or from such as earnestly strive for masteries or life, against such as seek to take it away: and it is here put, to signify earnestness and fervency of spirit▪ ( always) that is, whensoever he doth humble himself in prayer,( which he doth often) he remembers you. Thus then are these words to be conceived, as if the Apostle had said. Epaphras that serves Ch●ist in the ministery of the gospel, who is one of the same city and Church with you, wish●th you health, prosperity, and all true h●ppinesse and comfort, and whensoever he doth humble himself in prayer,( which he doth often) he is mindful of you, and with earnest contention of mind, and fervency of spirit, he praies for you. Now first in that the Apostle calls Epaphras the seruant of Christ, thereby meaning the minister of Christ, or that he served Christ, in the ministery of the gospel, wee are taught thus much. That the minister of the gospel is the seruant of Christ: yea the minister of the gospel in regard of his function and office, is in special manner the seruant of Christ, The Minister of the gospel is in special manner the seru●nt of Christ. he is Christ his seruant in more particular manner, then men of other callings, it is his profession, and( as it were) his trade, to be the seruant of Christ, even to serve the Lord Iesus, in bringing his message, and his ambassage to the people of God, that is his place and office. And therefore the Apostle saith in plain terms, 2 Cor. 5.20. that the ministers of the gospel are Ambassadors for Christ, and in Christ his stead do entreat Gods people to be reconciled unto him, 1 Cor. 4.1. Let a man so think of us as of the ministers of Christ, and disposers of the secrets of God; and hence it is that the Apostle often calls himself and other ministers of the gospel, the seruants of Christ: as Rom: 1.1. Paul a seruant of Iesus Christ. Philipp. 1.1. Paul and Timotheus the seruants of Iesus Christ. Titus 1.1. Paul a seruant of God, &c. yea the devill himself plainly& freely confessed this truth, though not in love to the ministers of the gospel. Act: 16.17. These men are the seruants of the most high God, which show unto us the way of salvation. Now then this serves to teach ministers of the gospel a special duty; Ministers of the gospel must look they deliver nothing, but that which is according to the will of Christ, and for his glory. are they in peculiar manner seruants of the Lord Iesus Christ, their Lord and master? are they sent out from him on his message and ambassage? surely then they must look they deliver nothing but that which is both according to his will, and for his glory: a good seruant will do the will of his Master, and what his Master appoints him, and what he requires of him, and will seek his Masters credit in all his courses: and so ought the ministers of the gospel, ever to haue an eye to the will of Christ, their Lord and Master, and to seek his glory in all things: those ministers forget their office and calling, that they are the seruants of Christ, who deliver their own fancies, and new found devices, or apply their speeches and teaching to the humors of men, and seek to please men. Gal: 1.10 If I should yet please men, I were not the seruant of Christ: Ministers that are men-pleasers are not the true seruants of Christ. again, here is matter of comfort for all true ministers of the gospel▪ Comfort for all true Ministers of the gospel. for why? are they in special manner seruants of the Lord Iesus, to whom all power is given in heaven and in earth, Matth. 28.18. they may then be bold to deliver the message the Lord hath put into their mouths, they haue a Master will make it good, and they may boldly stand in the face of all that oppose them and gainsay it, they haue a Master that is able and willing to defend them, and this is an excellent comfort unto them. Now further, is it so, is a true minister of the gospel in special manner the seruant of Christ? Men are to esteem the Ministers of the gospel, as the seruants of Christ. then learn thou so to esteem him, even as the seruant and ambassador of the Lord of glory, and take heed thou offer him not the least contempt or wrong, in word or dead, though he be( happily) poor and weak, yet he hath a Master, that is mighty and powerful, and will mightily reuenge the wrong done to his seruants. Ahab, Iezabell, and julian found it by woeful experience, and no age or state, can show the contrary, that ever any contemner or abuser of a true minister of God, escaped the visible vengeance of God, and his revenging hand on him, or his; therefore take heed how thou dost wrong, or abuse a minister of the gospel. I should now speak of two titles the Apostle here gives to Epaphras,( that he was one of the Colossians) and likewise of his saluting of them, but of those things wee spake verse 9.10. and therefore I pass by them, and come to these words ( and always striveth for you in prayers.) where first, in that the Apostle saith, that Epaphras did strive in prayers for the Colossians, that whensoever he humbled himself in prayer, he prayed for them with earnest contention of mind, with fervency of spirit, wee are plainly taught. That we must pray for others together with ourselves, we must be earnest in prayer for others, and pray for them with a fervency of spirit, especially for those with whom we stand in some special relation, We must earnestly pray for others together with ourselves, and especially those with whom wee stand in special relation. and with whom we haue near coniunction: for Epaphras was the minister of the Church at coloss, and he prayed earnestly for the Colossians, as he was their minister, and so must we be earnest in prayer, for those with whom wee stand in some special relation, and with whom we haue near coniunction: as the Minister for his people, the Magistrate for those that be under his government, the Master of the house for his family, &c. We haue examples of this in other places of Scripture, as that of samuel, 1 Sam. 12.23. God forbid( saith Samuel) that I should sin against the Lord, and cease praying for you. samuel accounted it a sin, if he should cease praying for the people. And that of Moses, Psal: 106.23. where it is said, that he stood in the breach, no doubt by earnest intercession and prayer, to turn away the Lords wrath from the people: and thus( doubtless) did job sanctify his children, by earnest and hearty prayer for them, job 1.5. and the reason of this is plain, namely this. We are to haue a lively fellow feeling of the wants and necessities of others, and as the Apostle saith, 1 Cor. 12.25. we ought to haue the same care one for another, as members of the same body, and especially of the wants and necessities of them, with whom we are more nearly knit and conjoined: and therefore out of that lively feeling of the wants of others, and especially for such as are nearly knit unto us by any special bond, we are to sand out earnest and hearty prayers for them, and to call on the Lord even with fervency of spirit, for a supply of their wants. A duty wherein many of us are much defective, reproof of such as seldom or never pray for others together with themselves with any earnestness many seldom or never pray for others together with themselves with any earnestness and fervency of spirit: it may bee thou art sometimes earnest in praying for thyself, necessity, or extremity pressing thee, the hand of God in some heavy affliction driving thee to it: but in praying for others, oh how could art thou? yea( I fear me) I may justly speak it, many seldom or never use any earnest prayer for their own families, for their own children, and those that belong unto them: happily thou sayest, God bless my children, and God make them his faithful seruants,( which I speak not against) but when didst thou strive in prayer for them? when didst thou power out thine heart, as david said he did, Psal. 42.4. in the behalf of thy children, thy seruants, or for the wife of thy bosom? I appeal to the hearts and consciences of many, they can tell them, they haue seldom or never done it: well remember, this is thy duty thus to pray for others, together with thyself, and that with earnestness of spirit, and especially for those, to whom thou owest special duty, for thy wife, thy children, thy seruants: and to that end, consider their special wants and necessities, and if thou neglect this duty, it is a plain evidence thou hast not such a feeling of other mens wants and necessities, as thou oughtest to haue, and it is an argument thou art not a lively member of the same body with them, whereof Christ is the head, and if thou pray not earnestly for thy wife, children, and seruants, and out of a feeling of their wants, thou hast not that love, and that care of them, that ought to be in thee, and without repentance thou shalt one day answer for it; yea many times it comes to pass, that a man that makes no conscience of this duty, Note. even to bee earnest with the Lord in prayer for supply of such grace, as is wanting in his wife, children, and seruants, he finds the punishing hand of God vpon him in his wife, children, or seruants: the Lord doth punish him with an unruly wife, with graceless children, and with lewd seruants; therefore learn then to make conscience of this duty. Now further in that the Apostle sets down Epaphras his manner of praying for the Colossians under that metaphoricall word ( striveth) a word borrowed and taken from such as withstand violence and hostility, or such as strive for masteries, we are given to understand. That it is no easy thing to pray well, It is no easy thing to pray well. to pray to God truly and hearty, is no easy matter: true and hearty prayer is ever with striving, and wrestling against opposition, and it is as hard a matter to pray truly and hearty, as it is to with stand a strong armed man, that seeks to take away life from vs. And therefore the Apostle not onely here but in other places also, useth this phrase and form of speech; as Ro: 15.30. I beseech you for our Lord Iesus Christs sake, and for the love of the spirit, that ye would strive with me by prayers to God for me. and 2 Cor. 1.11.( saith he) that ye labour together in prayer for us, plainly teaching. That true and hearty prayer is with much labour and striving, and the reason of it is this. hindrances of true and hearty prayer. There be many things that oppose, and stand against making of true and hearty prayer to God, as First, the malice of Satan, who seeks( if possibly he can) to keep us from praying at all, by troubling our mindes, and disturbing our hearts, with passions of love, fear, anger, and the like: if he cannot so do, then he labours to make us hasten out of our prayers, and to post them over hastily, or to pray coldly or faintly. Secondly, our own corruption, the deadness and dulness of our own hearts, our want of feeling of our wants, our want of holy desires and the like, they stand up against that holy exercise of prayer: the evil examples of others, who either neglect that duty of prayer, or coldly perform it, onely for fashion and custom; these are the things that stand up against us in prayer, and with these are we to strive and wrestle in making true and hearty prayer. And therefore it is no easy matter to pray well, and to offer up prayers to God truly and hearty. And therfore deceive not thyself, do not thou think as many do, that it is an easy matter to pray well, They deceive themselves which think it is an easy matter to pray well. and to make hearty prayer to God: no, no, learn this lesson, and remember it, that to pray truly and hearty, is a thing that is done with as much pains and labour, as if thou wert to wrestle and struggle with a strong man that seeks thy life: some foolishly think, and they stick not sometimes to speak it, that having lived many yeeres in scraping wealth together, and hunting after riches, when they are old, then they will go to the Church and pray: alas poor souls, how are they blinded, as if it were the easiest matter in the world, to pray well: indeed, to pray formally, and to say prayers,( as some use to speak, that they haue said their prayers) and you may beleeue them, their mouths onely haue prayed, their hearts prayed not, they prayed not with any due reverence of the great and glorious majesty of God, with any sound feeling of their own wants, or with any holy desire of the things prayed for: and so to pray, is an easy matter indeed: but that is but lip-labour, and( indeed) lost labour, yea hateful and displeasing to God: remember thou, if thou wouldst pray well, and so as the Lord may accept thy prayer, that it must bee with much striving, thou must find in thee a striving against the malice of Satan, and against the deadness and dulness of thine own heart, yea there must be an holy violence used in thine heart, when thou prayest, and that is to pray truly and hearty. again, is it so, that true and hearty prayer is ever with striving and wrestling against opposition? here is then matter of comfort for such as find sometimes a de●dnesse, Comfort for such as find sometimes a dulness and deadness vpon themselves in praying. and dulness creeping vpon themselves in the ho●ie exercise of prayer, if so be they do truly strive against these things; some are much cast down, and discouraged, and they think their prayers are not pleasing to God, because they find sometimes in themselves a deadness, and dulness, and many by-though●s, cast into their minds but consider with thyself, dost thou strive against these? Art thou displeased with them? Dost thou sigh and groan under them, and are they so heavy a burden unto thee, as thou canst onely stammer out a prayer unto God? Comfort thyself, even that stammering prayer of thine is true, and hearty prayer, and well-pleasing to God, thou h●st an example for thy comfort in this kind, Isai. 38 14. Like a Crane or a Swallow, so did I chatter, I did mourn as a dove. Hezekiah was so pressed with grief, as that his prayer was onely like the chattering of a Crane, he was not able to utter a perfect sentence, yet was his prayer heard of the Lord; so if thou bee able onely to utter a stammering prayer in regard of thy deadness, and dulness, sometimes creeping vpon thee, yet if thou sigh and groan under it, if thou pray against it, and by all good means strive against it, and look for the perfection of thy prayers in Christ; assuredly thy prayers are true and hearty prayers, and well-pleasing in the sight of God, and that is an excellent comfort to be thought on, by all such as find a deadness and dulness sometimes creeping on them in prayer, and are displeased with it, and do truly strive against it. Before wee come to that which followeth, a question is to be answered, namely this. In that true and hearty prayer is ever with striving against opposition, it may bee demanded, Whether a man may striu in prayer, in a set form of prayer whether a man may strive in prayer, that useth a set form of prayer. To this I answer, that he may, a man that is not able to conceive a form of prayer in words, as some are not, for want of memory, utterance, and other gifts of grace needful to the conceiving of a prayer, such a man helping himself by a set form of prayer, by a prayer composed, and made by others, may use it with striving, for his heart may go with his mouth, and he may be stirred up, Note. and haue a feeling of the want of the things that are prayed for: but yet let not any man herein take liberty to himself, at all times to use a set form of prayer, for that cannot at all times express his particular wants, and necessities, and therefore let every one labour that he may be able to conceive a prayer, and to take to himself words, as it is, Hosea 14.3. And if a man or woman be suddenly pressed by some calamity, or some sin pressing the conscience, and that person is not able to conceive a prayer, then let him, or her, in such a case, rather go to the Lord with sighing, and groaning, with sighs that he cannot express in words, as the Apostle saith, Rom. 8.26. then betake himself to a set form of prayer, which happily makes no mention of that special grace, he stands in need of. Come we now to the matter of Epaphras his prayer, what it was he prayed for, on the behalf of the Colossians, laid down in these words ( That ye may stand perfect and full in all the will of God.) These words require a little search into them, for the right understanding. ( That ye may stand) The word ( stand) as wee know, Interpretation. being applied to men, properly signifieth, an action or position of the body of man, opposed to falling, starting aside, shrinking, or backsliding, but in Scripture it is often used in a Metaphoricall and borrowed sense, signifying, continuance, constancy, and perseverance, as in the 1. Cor. 16.13. Stand fast in the faith, &c. the meaning is continue, be constant, and persever in the faith, shrink not, start not aside, nor slide back from it, and that that is his meaning, it is clear, in that he adds, quit you like men, and bee strong, and so it is here to bee taken; That ye may stand,( that is) that ye may continue, abide, and persever, without shrinking, starting aside, or backe-sliding, ( perfect and full) these words being words of relation( for where there is a perfection, and fullness, it must needs be a perfection and fullness of something) we may gather whereunto they haue relation by the words following ( in all the will of God) These words considered together with that prayer of the Apostle, cap. 1.9.10. Where he saith, I cease not to pray for you, and to desire, that ye might be fulfilled with knowledge of his will in all wisdom and spiritual understanding. By these two places compared together, wee may easily conceive whereunto these words ( perfect and full) haue relation, namely, to the knowledge, and obedience to the will of God, as if the Apostle had said, perfect and full in knowledge, and obedience to the will of God. Now severally, that word ( perfect) doth not here signify absolutely perfect, in knowledge and obedience to Gods will perfect, with a perfection of knowledge and obedience, in measure and degree which cannot be reached in this life, but soundly perfect, with perfection of soundness, and truth opposed to hypocritical holinesse, and emptiness, and so the word ( perfect) is often used in Scripture, Isai. 38.3. Hezekia said, he had walked before the Lord in truth, and with a perfect heart: he puts these two together, and therefore the Apostle here adds the word ( full) giuing us to understand, that he meant such a perfection, as is opposed to emptiness, and hollowness. And again, the word ( full) is not here to be taken for an absolute fullness of knowledge and obedience, in degree, but for a true, and sound fullness, for so also that word is sometimes, used, as 1 joh. 1.4. These things writ I unto you that your ioy may bee full,( that is) that your ioy may bee true, sound, and sincere, ( in all the will of God) by the will of God we are to understand, the will of God revealed, and by ( all) is meant, the whole will of GOD revealed. Thus then briefly are these words to be conceived, as if the Apostle had said. Epaphras, he praies earnestly for you, that you may continue, persevere, and go on, sound, and sincere, and truly, though not absolutely, full of knowledge, and of obedience, to the whole revealed will of God. First, observe we, that Epaphras here praying to God, and that earnestly, for the Colossians, that they might continue and persevere, sound, sincere, and truly full of knowledge and obedience to the will of God. I might hence show that the faithful, and fervent prayers of others are needful even for such as are sound, sincere, and truly full of knowledge, and obedience to Gods will, that they may be strengthened, and may stand fast, persevere, and go on in the same, and they are to crave the assistance of other mens prayers to that purpose, but on that I will not stand. Hence, in that Epaphras prayed that the Colossians might stand perfect and full in all the will of God, implying that they were already sound, and sincere in knowledge and obedience to the will of God, and he prayed for their constancy and continuance in the same. Wee may easily gather That constancy and perseverance in sound knowledge, and in true, and sincere obedience to Gods will, is the free gift of God, perseverance in sound knowledge and in sincere obedience to Gods will, is the free gift of God. Epaphras prayed for it, that the Lord would give it to the Colossians, it is not only Gods free gift to be sound in knowledge, and sincere in obedience, but it is his gift also to stand, continue, and go on in that soundness, and in that sincerity, the Lord gives to know, and to obey his will, and he gives continuance in that knowledge and obedience. And howsoeur, such as haue sound and saving knowledge, and sincere obedience to the will of God, truly wrought in them, shall never wholly fall away from it, for the fear of God is put into their hearts, that they shall not part from God, Ierem, 32.40. Yet they stand not by any po●er from themselves, but by the power of God, 1 Pet. 1.5. They are kept by the power of God, through faith unto salvation. It is the power of God that upholds them, and it is the Spirit of God that doth still stir and move their minds and wils, being already regenerate, to mind, and to will, that which is truly good, and makes them able to bring forth good actions, which otherwise, they are not able being hindered by the flesh, so long as they are in this life. Hence it was that david after his regeneration, prayed to the Lord to incline his heart unto his Testimonies; and the Church praies for new drawing, Cantic. 1.4. Draw me, wee will run after thee: and the Apostle witnessing of the Philippians, Phil. 2.12. That they had always obeied: yet he adds, Verse 13. That it was God that wrought in them both th● will, and the dead, even of his good pleasure, it was not of themselves that they were able to will or work any good thing. And so he plainly teacheth this point. That to continue in sound knowledge, and sincere obedience to Gods will, and to go one in the same, is the free gift of God▪ First, this meets with that opinion of the Papists, who teach that men regenerate are able to do good, and to obey the will of God, and to go on without concurrence of new grace following, That popish opinion confuted, that men regener●●e are able to do good and to obey Gods will without concurrence of new grace following. which is a mere falsehood, it cannot stand with the truth now delivered. For if it be the free gift of God, to continue in sound knowledge and sincere obedience, certainly then besides the first grace working regeneration, there must bee a subsequent second grace vouchsafed from the Lord, that makes the regenerate do, and work that good, which they are made able to do by grace, it cannot be otherwise. again, is it so that to continue and persevere in sound knowledge and sincere obedience to thee will of God is the free gift of God; Such as are truly regenerate, are to aclowledge at all times their own impotency& insufficiency to any good thing. Then let those in whom the Lord hath wrought sound saving knowledge, and a measure of sincere obedience to his will, ever aclowledge their own impotency and insufficiency, that though they be truly regenerate, yet they are not, able to do any good thing, but by a continued supply of new grace, and let them ever aclowledge that their standing, and perseverance in sound and sincere obedience to the will of God, is merely from the Lord, and let him haue all the glory, and bee thou ever watchful in prayer for constancy, and perseverance, because thy standing is by grace, and it is the free gift of God. Now in the next place in that Epaphras prayed so earnestly, and with such fervency, for no other grace but this, that the Colossians might constantly continue and persevere, and go on in sound and sincere knowledge, and obedience to the will of God, we are plainly taught. That constancy and perseverance in sound, sincere, entire, and full knowledge and obedience to the will of God is an excellent thing, Constancy& perseverance in sound knowledge& obedience to Gods will is an excellent thing. it is a special grace for such as are sound and sincere in knowledge, and obedience to the will of God, to stand fast, to continue, and to go on in the same, without starting aside, or backe-sliding. We find in the Scripture many exhortations, and sentences to this purpose, as that 1. Cor. 16.13. stand fast in the faith, quit you like men, and be strong, and that revel. 2.10. be thou faithful unto the death and I will give thee the crown of life, and this warning hath our saviour given Luk. 9.62. Luke. 9.62. he that putteth his hand to the plough and but looketh back is not apt for the kingdom of God, Paul blamed the Galathians Gal. 3.3. and called them foolish, for beginning in the spirit, and then seeking to bee m●de perfect in the flesh, for not holding on as they had begun, many other places of scripture beate vpon this point, and persuade to continuance, and perseverance in grace, and holy obedience, as a most excellent thing, and a special grace, and the reason of it is this. Of all grace●, and virtues, it is only constancy, and perseverance▪ that shall be crowend, As no sin condemns a man but his final impenitency, Note. a final continuance in his sin, so no grace, or virtue shall bee crwoned, but that which continues to the end. It is onely continuance, and perseverance in faith, in love, in the fear of God, and in profession of religion, that shall be crwoned with glory, we shall find it most true which the Prophet speaks ezechiel 18.24. If a righteous man of a hundred yeeres old forsake his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth, the Lord will also forget all his righteousness he hath done, and as our saviour saith Math. 24.13. he that endureth to the end, he shall be saved, and therefore we may safely conclude, that continuance, and perseverance in sound and sincere knowledge,& obedience to the will of God, is a most excellent thing, and a special grace. If then thou hast entred into profession of religion, if thou hast begun to show thyself sound in knowledge and sincere in obedience to Gods will; Such as haue begun to show themselves sound in knowledge& sincere in obedience to Gods will ought to go on in the same. Oh be constant in that soundness, and in that sincerity, go on in the same, remember it is a most excellent thing to stand perfect, and full in true knowledge, and obedience to Gods will, and this is a needful exhortation, and cannot be often enough, and sufficiently urged, in this back-sliding age, and in these declining times of ours, wherein many shrink back, and start aside from the sound and sincere profession of the gospel, and obedience to Gods will, some haue heretofore seemed to be sound& sincere in professing the faith, but now they shrink back from that soundness, and sincerity, and as Christ said to the Church of Ephesus revel. 2.4, haue lost their first love, some heretofore seemed to haue care to sanctify the sabbath, to train up their families in the fear of God, to pray with them, and seemed to make conscience of other holy duties, but alas, now they are shrunk back from their first love, and former works, and there is now in them, almost an utter forsaking of all good duties, well, remember whosoever thou art, that there is no pleasing of God, nor hope of glory, without perseverance in sound and sincere obedience to Gods will, Note. to the end. The Lord is an eternal God, and his will eternal, and he requires a perpetual service, and obedience, remember therefore whence thou art fallen, and repent, and do thy former works; And to return to our exhortation begun, if thou beest one that art yet sound and sincere in the profession of the gospel, in knowledge, and obedience to Gods will, be stirred up to stand fast, and to go on in the same, and to that end further consider these two things. 2 motives to stir up such as are sound& sincere in the profession of the gospel to continue and to go on in the same. First, the Lord receiveth much more dishonour by the back-sliding of such as having entred into the profession of the gospel, do afterwards fall away, either renouncing faith, or denying the power of it by an ungodly life, then he doth by the ignorance, and impiety of such as never entertained that way. And secondly, the falling from grace, though but in part is dangerous, it is an hard thing to recover that fall, it will cost thee many a sigh, and many a salt tear, and happily, thou shalt never recover the feeling of that comfort, that once thou hadst. The state of those that fall back from the profession of the gospel, is more dangerous, and more hard to be recovered, then of those that never entred into the way of godliness, 2. Pet. 2.20. and therefore if thou be entred into sound and sincere profession of the gospel, labour to stand fast, and to continue in the same,& that thou mayst so do, look there be in thee these two things especially. 2 special things required in them that would continue in the sound and sincere profession of the gospel. First, a receiving of the gospel with a love of it, simply for itself, even for the excellent comfort of it, and not for any by respect, not for honor, profit, praise of men, and such like, if thou receive the gospel in respect of honor, profit, and the like, thou wilt hold the profession of it, no longer then it may stand with the enjoying of those things, and if by occasion, the gospel hinder the holding of those things, then farewell the profession of it. Secondly, look there be in thee a mortified heart, an heart emptied of all secret unbelief, secret hypocrisy, and spiritual pride, take heed none of these do lurk, and lye hide in thine heart, Heb. 3.12. Take heed saith the Author of that Epistle least at any time there be in any of you, an evil heart and unfaithful, or an heart of infidelity to depart away from the living God, and if these things bee in thee. A receiving of the gospel with a love of it, simply for itself. And a mortified heart, emptied of all secret unbelief, hypocrisy, and spiritual pride, undoubtedly thou having begun to profess the gospel, thy beginning shall haue increase, and at last a perfect work, and thou shalt bee able to stand fast, and to hold on the constant profession of the gospel. Now from these words ( perfect and full in all the will of God) in that the Apostle saith ( perfect and full) the foolish Familists think they haue ground for their absurd and foolish opinion, Confutation of the Familists, holding an absolute perfection in the regenerate in this life. that there is an absolute perfection in the regenerate, in the time of this life, but alas, their light brains are deceived, and the spirit of error deceives them, I shewed before how the words are to bee taken, namely, perfect and full, in regard of soundness and truth, I haue heretofore shewed the vanity and absurdity of that opinion, chap. 3.14. I will not now stand on the large confutation of it, only call to mind that distinction, that then I made, that there is a perfection of parts,& a perfection of degrees, a perfection of parts is an holiness in all the faculties of the soul, and in all the parts and members of the body, having the seeds of all necessary virtues with an endeavour to obey God in all things, and that is in the regenerate, in the time of this life. But perfection of degrees, that is, an holinesse in all the powers of the soul, and parts of the body, perfect in measure and degree, that is not in any in this life, for as the Apostle saith, 1. Cor. 13.9. the most regenerate, know but in part, therefore other graces are in them proportionably, but in part, nor perfect in degree, in the time of this life: but I leave them. Note one thing further, in that Epaphras prayed that the Colossians might stand perfect, sound and sincere in obedience to all the will of God. We are taught. That it is not enough to perfection, and filling to soundness and sincerity, In sound and sincere obedience to Gods will is required a conformity to all the will of God. that in some or many things we endeavour to please God, but there must be in us a conformity to all the will of God. There must bee in us a soundness and sincerity, in respect of the whole will of God revealed, as david said, Psal. 119.101. I haue refrained my feet from every evil way, that I might keep thy word, and verse 128. I esteem all thy precepts most just, and hate all false waye●, so must we do, else we are not sound and sincere in our obedience to Gods will. In this case wee must haue no partial affections, wee must not hate one sin and love another, Wee must not carry in us partial affections in respect of sin. Herod went so far, and did many things John taught him, but still he would haue his brothers wife: so happily many hate covetousness,& love drunkenness; others hate drunkenness, and love swearing, and every one almost will haue his darling sin, and if it be so with thee, thou art not sound and sincere in thy obedience to Gods will, if thou wouldest be sound, there must be in thee a purpose and an endeavour( howsoever thou canst not but fall) to obey God in all things, and at all times, and know thou, that even one sin, wherein thou livest witting and willingly, defiles thy whole life, and the divell will not much trouble thee, if he hold thee entangled in any one sin, that is enough to draw thee down to perdition, as a little leak in a ship not stopped, will sink the ship, and he that makes not conscience of some one sin, is guilty of breaking the whole law, Iam. 2.10. therefore if thou wouldest bee sound and sincere, and haue comfort in thy obedience to the will of God, look there bee in thee, a full purpose and an endeavour to obey God in all his commandements. Come we to the thirteenth verse. VER. 13 For I bear him record that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis. In this verse, as we haue shewed, our Apostle doth discover the efficient cause of Epaphras his earnest striving in prayer for the Colossians, that it proceeded and came from his zeal for them, and this verse hath respect to the former, as an argument or reason proving that Epaphras did strive in prayer for them, taken from the efficient cause of it, namely, his zeal towards them, and that zeal of his, is further set out by the measure of it, by the extent of it, and by the Apostles own testimony, For I bear him record( saith the Apostle) that he hath a great zeal for you, the words of this verse need no long exposition, For I bear him record, or I witness with him, Interpretation. I yield him my testimony, that he hath a great zeal, the word ( zeal) in Scripture, hath many significations, but having here relation to the Colossians and others, it signifieth a fervent affection of love, a burning love, a love that cannot lye hide, but is like to a fire that is hot, and often breaks out into flamme, for you Colossians, and for your neighbours them of Laodicea, and them of Hierapolis, for Laodicea and Hierapolis were neighbour towns or cities not far from coloss. This then is briefly the meaning of the Apostle in the words of this verse. For I witness with Epaphras, that he hath a burning love, even a love that often times, like fire flames out, and shows itself, both towards you, and towards your neighbors, them of Laodicea, and them of Hierapolis. Consider wee the Apostles argument in this place, in that the Apostle proves Epaphras his striving in prayers for the Colossians, by laying forth his zeal towards them, as the efficient cause, and root of it. He plainly teacheth us thus much. That out of zeal towards others, ever comes fervent prayers for them, yea, the point is,& may be general out of zeal, out of burning love towards others, ever comes a careful performance& practise of all good duties towards them, zeal& burning love towards others, ●uer brings forth a careful performance and practise of all good duties towards them. as occasion is offered, and according to the measure of zeal, so is the practise of good duties, a great zeal brings forth fervent prayers, and careful performance of every good duty, and where zeal and burning love is wanting, there is either a neglect of good duties altogether, or a doing of them for fashion, or for by-respects. And for further proof of this, the example of Paul, is most pregnant: he, in many of his Epistles, makes known his zeal, and his fervent love towards those, to whom he wrote. And thereupon, his careful performance of good duties, ishuing out from thence, even his careful instructing, admonishing, reproving, comforting, and praying for them, as occasion was offered. 2. Cor. 7.3. he saith the Corinthians were in his heart, to die and live together; and from that love of his, it was that he made them sorry with a letter, verse 8. and he saith, verse 12. That he wrote that letter unto them, to manifest, and make known his care towards them, in the sight of God. From his love, and from his care towards them, came his careful reproof, of that which was amiss in them by his letter. 1. Thess. in the 2. and 3. chapter, he doth notably clear the truth of this point, in his own example. Chap. 2. he saith, he was affencted towards the Thessalonians, as a Nurse, and as a Father to his children: and being thus affectioned( saith he) verse 8. Our good will was to haue dealt unto you, not the Gospel of God onely, but also our own souls, because ye wear deere unto vs. And then verse 11. that from that love it was, that he exhorted them, and comforted them, and besought every one of them, as a father his children. And chapter 3.1. he saith, wherefore since wee could no longer forbear, as if he had said, my love towards you was such, and so strong within me, it was like a fire in my breast, I could no longer keep it in, and from thence it was, that I sent Tymotheus our brother to establish, and to comfort you touching your faith, a plain evidence and proof of this. That out of zeal and burning love towards others, ever comes a careful performance of all good duties, and the reason of this is very plain, namely this. True love is ever industrious, and painful for the good of those that are beloved: and according to the measure of it, so is it more or less industrious and painful. And therefore certainly, out of zeal, and burning love, ever comes careful performance of every good duty. Hence then wee may easily conceive, whence it is that men are not careful, Whence it îs that men altogether neglect the doing of good duties to their brethren, or else do them coldly in by-respects. and conscionable in performance of good duties, towards their bretheren; even from hence, they haue noe heat in them, they haue no burning affection of true love in their hearts towards their brethren; their hearts are either taken up, with self love, or with doting& corrupt partial love, and thence it is that they either altogether neglect the doing of good duties to their brethren, or they do them coldly,& faintly, or in sinister and by respects. We must therefore labour to haue our hearts seized& possessed with a zeal,& with a burning affection of love to our brethren, and that we err not touching this point, but may both rightly conceive this zeal, and be persuaded to the embracing of it, being rightly conceived, I will stand a while to show. First, what this zeal is. Secondly, the sorts of it. Thirdly, how it is to be manifested. Fourthly, in whom it ought to be found. And then after some examination of ourselves touching the same, I will use some motives to stir us up, to put on and to express this holy affection. First, therefore know wee, What zeal is that zeal or burning love towards our brethren, is a fervency of spirit, arising of a mixture of love and anger, for zeal, is a mixed affection, causing men to seek the good of their brethren, and moving them to indignation and grief, when any thing is done to the hurt of their brethren, or that may hinder their good: And this fervency of spirit, causing men thus to do, is twofould, either according to knowledge, and guided by the word of God, or it is blind, 2. sorts of zeal. and not according to knowledge, as was that of Paul before his conversion; phil. 3.6. concerning zeal, I persecuted the church. Now thirdly, touching the manifestation of this fervency of spirit, causing men to do as hath been said, it is to be manifested two ways. zeal is to be manifested two ways. First, by doing good according to the ability and the means we are able to use, to the souls of our brethren, by instructing, by counseling, and by comforting them, or by praying for them, thus did Epaphras in this place he had a zeal toward the Colossians, and he made it known by striving in prayers for them, thus did Paul as wee haue seen in the places before cited. Secondly, by removing or turning away, or at least endeavouring to turn away evil, as wee are able from the souls of our brethren, by showing our holy anger and indignation against their sins, by admonition, by reproof, or by correction, as just occasion is offered. Thus did Moses after the children of Israell had committed that foul sin in worshipping the golden calf, manifest his zeal, both in respect of Gods glory, and towards the people, by his holy anger, and indignation against them for that sin, He( as we find Exod. 32.20.) took the calf which they had made, and burned it in the fire,& ground it unto powder, and strawed it vpon the water, and made the children of Israell drink of it, zeal ought to be found in all, but especially in public persons and such as haue the government of others. And he sharply reproved Aaron verse 21. what did this people unto thee that thou hast brought so great a sin vpon them? Now in the fourth place for the persons in whom this zeal to our brethren ought to be found; We must know, that it ought to be found in all, but especially in magistrates, in ministers, and such as haue any way the government of others, as here we see it was in Epaphras a minister, and so in Moses, in Paul and such like public persons, so then the sum of all that hath been said touching zeal to our brethren is this. All men, but especially magistrates, ministers, and such as haue the government of others, are to haue their hearts seized with a fervency of spirit, arising of a mixture of love, and anger, causing them according to the direction of the word of God, to seek the good of their brethren, and moving them to indignation and grief, when any thing is done to the hurt of their brethren, and they are to manifest that fervency of spirit by doing what good they are able to the souls of their brethren, by instruction, by counsel, by comfort, and by prayers, and( as they are able) to remove and turn away, or at least endeavour to turn away evil from their brethren, by showing holy anger against their sins, by admonition by reproof, or by correction, as just occasion is offered. This is that zeal and that burning affection of love that we are to haue our hearts possessed with all, and especially magistrates, and ministers, and such as haue the government of others, and this are they to manifest it to their brethren. reproof of such as want zeal to their brethren. And now if we do examine ourselves touching this holy affection of zeal to our brethren, where, almost, is it to be found, where, almost is that man that hath the government of others in any kind, that magistrate, that master of a family, or the like, that hath in him a fervency of spirit, causing him to seek the good of the souls of those that are under him, showing it forth by instruction, by good counsel, by comfort, by fervent prayer, and moving him to indignation and grief for their sins, manifesting that by holy anger, by admonition, by reproof, by correction as just occasion is offered? do not many masters and governors, not onely neglect these good duties, to those that be under them, but many times even countenance them in their sins? do they not many times stand by their children, and seruants, and hear them rail, curse, and swear, and many ways misdemeane themselves, and yet show forth no manner of grief, and indignation, nor dislike for the same. Do they not suffer them to break the sabbath without controlment? yea sometimes such as haue the government of others stand by them in the open streets, when they are at their sports, and vanities, and look on them, and never open their mouths to reprove them. This is for want of zeal to our brethren, wee haue not our hearts possessed with that burning love towards them that ought to be in us, and therefore in a word, or two, to stir us up to labour after this zeal, and this burning love towards our brethren, Two mot●ues to stir us up to labour after zeal, and burning love towards our brethren. and especially such as are under our government, consider first of all that if thou haue not a zeal in thine heart towards thy brethren thou shalt never do good duties to them carefully, and constionably, and if thou do them not carefully, and constionably, the doing of them is not pleasing to the Lord, for it is not the good duty done, that is pleasing to him, unless it bee done in truth, and sincerity of heart, and affection; And in all good duties done, he looks rather to the affection of the doer then to the deed done. again consider this, if thou haue not in thee a zeal towards thy brethren, and especially towards such as bee under thy charge, thou hast not any true zeal to Gods glory; his glory is not dear unto thee, for certainly as many as haue zeal to the glory of God, they haue also a zeal, and burning love to their brethren, and they desire that God may be glorified by others, as well as by themselves, and they are grieved when God is dishonoured, when they hear or see him dishonoured by any and especially by those that be under their charge. If then thou wouldest do good duties to thy brethren, and especially to those that are under thy charge carefully, and constionably, and so as they may bee pleasing to God. And if thou wouldest make it clear, that thou hast a zeal to Gods glory, and that his glory is dear unto thee,( which indeed ought to be more precious and dear unto thee, then thine own salvation.) Then labour thou to put on zeal and burning love to thy brethren, and especially to those that bee under thy charge, never rest till thou find in thee a fervency of spirit, even a mixture of love and anger, causing thee( according to knowledge) to seek the good of their souls, by all good means, and moving thee to an holy indignation and grief, when any thing is done, that may be to the hurt of their souls. In the next place, we are to mark the Apostles amplification of Epaphras his zeal, by the measure and extent of it, that it was a great zeal, extended to the Colossians, and to them of Laodicea, and them of Hierapolis. Hence note we( in a word.) That sometimes the children of God haue in them ( though not a perfect) yet a great measure of zeal, Gods children haue sometimes in them a great measure of zeal and burning love to their brethren. and burning love to their brethren, and that extended to many of their brethren, for( as the Apostle Peter saith, 1 Pet: 1.22.) The children of God haue their souls purified in obeying the truth through the Spirit, to love brotherly without feigning, so as sometimes they come to love one another with a pure heart fervently. They haue not onely that grace of true love to the brethren begun in them, but they many times feel it fervent, and hot within them. Now then, this being so, that the children of God, many time haue in them, a great measure of love, even a zeal, and burning love to their brethren, that opinion of the Papists must needs fall to the ground, that men cannot know whether they haue grace in them or no, That popish opinion confuted, that men cannot know whether they haue grace or no. for so they hold, when they are pressed with it, that a believer may bee assured of his salvation by the testimony of the Spirit, and by grace wrought in him: they answer, that a man cannot know whether he haue faith and grace in him or no. This opinion of theirs cannot stand with the truth now delivered, that the children of God haue many times that grace of true love to their brethren in a great measure, and a burning love unto them: for can a living man haue fire in his naked bosom, and not feel it warm? no more can a man haue a zeal, and burning love to his brethren in his heart, and not feel the heat of it, it is not possible, and therefore it is but a fancy, that a man may haue grace in his heart, and not feel it. again, is it so, that the children of God haue many times even a zeal and burning love to their brethren? let this then led us to a consideration of the greatness of Gods love to his children: The great zeal that is found in Gods children ought to led us to a consideration of Gods great love to his children. for why is there sometimes in men, that are compassed with many infirmities, and haue in them such dregs of corruption, so long as they are in this life, such a measure of love to their brethren, as their love is a zealous and burning love; how exceeding great then is the love of God to his children, who is the perfection of love, even love itself, 1 joh. 4.5. his love to his children far exceeds the love of the best men in the world, even as far as God himself excelleth dust, and earth, sin, and corruption. A sweet comfort, and let it bee laid up in the hearts of all Gods children: hast thou an assurance of Gods love shed abroad in thine heart? Note. then comfort thyself, his zeal, his burning love to his children, is like to himself, infinite, and unchangeable: it was the ground of sending Christ, as the Prophet saith, Isai: 9.7. the zeal of the Lord of hostes will perform this. And the Lord having once loved thee, his love will never fail thee, but undoubtedly bring thee to eternal happiness and bliss. One thing further wee are to mark, the Apostle doth not barely affirm it, that Epaphras had a great zeal to the Colossians, &c. but he confirms it by his own testimony: and to the end they might be fully persuaded of it, he saith, I bear him record, or witness, that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis. The point hence arising is this. That we are to witness the good things, and the good graces that are in our brethren, when our witness and testimony may do any good, Wee are to witness the good things and graces that are in our brethren, when our witness may do any good. when our witness may bee to Gods glory, to the praise of his gifts, or may win more credit to their grace and gifts, that they may be more able to do more good by them. Thus did the Apostle in this place; and thus did our saviour give testimony to John, Mat: 11.11. Verily I say unto you, among them which are begotten of women, arose there not a greater then John Baptist: thus are we to do, only remembering this rule. That wee witness the good things that are in our brethren, When we are to witness the good things that are in our brethren. and speak of them rather in their absence, then in their presence, unless in case of extreme dejection of mind, otherwise we are rather to speak of them in their absence, then in their presence: for though wee witness the truth, yet our testimony in the hearing of our brethren themselves, may seem rather to savour of flattery, then of any good liking of those good things, and( thorough the corruption of nature) it may be an occasion of making the party proud, and highly conceited of himself. Come we to the 14th verse. VER. 14. Luke the beloved physician greeteth you, and Demas. In this Verse the Apostle doth further manifest and declare the love of two other men, that were with him, towards the Colossians, namely, of Luke and of Demas, that they also sent greeting and salutations to them: and the first of these he sets out over and besides his name, by his particular calling and profession, that he was a physician, to which is added an epithet, or adjunct of further commendation, ( beloved) that he was a beloved physician, Luke the beloved physician greeteth you. and Demas he only names, without adding any further title of commendation to him. Who this Luke was, it is doubtful, and some think it was Luke the evangelist that writ the gospel, and the Acts of the Apostles; others think it was not he, but some other man of that name, Interpretation. to which opinion I rather incline, because in all likelihood, if it had been Luke the evangelist, the Apostle would rather haue given him that title, then the title of physician, that being a more excellent title, and of greater honour and dignity. And again, the Apostle speaking of him, 2 Tim: 4.11. he only names him without addition of evangelist; that which they( who hold him to be Luke the evangelist) do allege for their proof out of Philem: epist: vers. 24. that he was Pauls fellow helper, is not of sufficient weight to prove it: for some were his fellow helpers, that were no evangelists, nor Ministers, as appears Rom: 16.3. Aquila and Priscilla tent-makers, were his fellow helpers: but who this Luke was, it is not much material: they that hold him to be the evangelist, say also that he was a physician, one that had skill in that faculty of physic, and in curing bodily diseases, and therefore without further inquiry wee may keep to this title physician, here given him by the Apostle. Luke the physician] The Apostle adds ( beloved.) The original text runs thus: Luke the physician that beloved: the meaning i●, Luke the physician beloved of God, and for his piety, religion, and christian carriage in his calling, singularly beloved of me, and of all true Christians that knew him. ( and Demas.) This Demas was he( no doubt) of whom afterwards the Apostle complained, 2 Tim: 4.10. that he had forsaken him and embraced this present world: wee need not further stand vpon these words touching the meaning of them. Now in that the Apostle sets out Luke by his particular calling and profession, that he was a physician,( not to inquire, why it was, that Paul had a physician in his company, I hold that a needless thing,) wee haue a manifest allowance given to physic, and to Physitians. That to be a professed physician, one that hath skill to cure the bodily diseases of men, is an approved faculty, It is a lawful and commendable course of life to be a professed physician. and a lawful and commendable course of life, otherwise the Apostle would never haue commended Luke, by this term ( physician,) if to be of that profession, were not lawful, and very profitable, and comfortable unto the sons of men; but further to prove this, we find that the spirit of God hath given approbation of physic in other places of Scripture. Ierem: 8.21. the Prophet bewailing the hurt of the people, even the misery that was to come on them for their sins, he wisheth vers. 22. that their hurt might be healed, and he sets down his wish by way of expostulation, in metaphoricall terms, taken from balm, which is precious for curing of hurts and wounds, whereof there was great store in Gilead, as appears Gen: 37.25. and from Physitians, saith he, Is there no balm in Gilead? is there no physician there? and job 13.4. job compares his friends to vnskilfull Physitians: saith he, all you are Physitians of no value. In that parable, Luk: 10 34. it is said of the samaritan, by way of commendation, that he bound up, and powred in oil and wine into the wounds, of the man that lay wounded between jerusalem and jericho, which( indeed) was a practise of physic: for wine serves to cleanse, and to ease the pain within, and oil to mollify the flesh, and to alloy the pain without: to which the Prophet alludes, Isai: 1.6. they haue not been wrapped nor bound up, nor mollified with oil. but most pregnant for proof of the point in hand, is that speech of our saviour▪ comparing himself to a physician, Mat: 9 11. saith he The whole need not a physician, but they that are sick. In which comparison, he shows plainly, that there is sometimes necessary and good use of the physician for the body, and therefore his calling is lawful and commendable. And the reason of this is evident, namely this, the Lord hath put many excellent qualities and virtues into herbs, and other creatures, serving for the cure of diseases, and for the preservation and restoring of health to the body of man, which are hidden and unknown, till they be found out by study and observation, and there is almost an infinite number of diseases that befall the body of man; the body of man is subject almost to innumerable diseases, which men of other trades and callings, in regard of employments, cannot know by their names, much less can they know the causes, and nature of them; and therefore it is needful that some men set themselves apart to study the Art of physic, that they may know the virtues of herbs, and other things, that serve for Medicine, and may bee able wisely to apply them, either simply, or in composition, and that they may know the natural causes of diseases, their continual or intermitting courses, their, simptomes, and crisis, the state and constitutions of mens bodies, and may use medicines, either to prevent, or to remove diseases accordingly, and so the skill of physic being of such excellent use, it must needs follow, that the profession of that faculty is a lawful and commendable course of life. And therefore for use of this; First it must teach us to esteem of good and wholesome physic, as a blessing of God, and of needful use at sometimes, Good and wholesome physic is to be esteemed as a blessing of God and of needful use at sometimes. and not( as the fashion of some is) to contemn it as a thing altogether needless, and unprofitable; some are so wilfully averse in this kind, as sometimes they stick not to say, they will rather die then take physic: but let such know, they are guilty of the neglect of an excellent ordinance of God, and a means that he hath appointed for the preservation of health, and life, which we are bound to preserve, by all possible good means; Note. for this temporary life is a precious jewel, it is given us that in it wee might use all good means to attain to life and salvation, it is the time of grace and salvation, and as the Preacher saith, Eccles. 9.4. whosoever is joined to all the living hath hope, for it is better to be a living dog, then a dead Lion. And if a man die in his sins, all hope of repentance is gone, and he cannot redeem it with the price of a thousand worlds. That which some use to object against the use of physic, is not worth answering That some who use physic are not better for it, but many times the worse, and therefore they will use none at all. For by the same reason they might reject the use of meat and drink. do not we see that some thrive not, but even pine away in the midst of plenty, and variety of wholesome meats and drinks? Common experience shows it, shall any thereupon wilfully refuse the use of meat and drink? No, no, every man may see that is but a foolish cavil, and the cause is like in the use of physic; wee are therefore to esteem physic as a good means the Lord hath appointed for the recovery of health, in time of sickness, and to use it in time of need carefully, and with good conscience, leaving the issue and blessing to the Lord. And that wee may use physic with a good conscience and look for a blessing on it; Three things to be remembered in the use of physic. Three things must bee remembered. 1 First, that the medicines wee use be lawful, such as haue in them a natural power and virtue to cure a bodily disease, not charms, or spells, or annulets, and the like, which haue no power, either by creation, or by any ordinance of God to that purpose. 2 Secondly, that wee use good medicines, onely as means, not trusting in them as able to do us any good of themselves, without Gods blessing on them; king Asa commended in Scripture for many other things, is yet blamed for this, 2 Chron. 16.12. That he trusted to the physicians. 3 And thirdly, that we use good physic and medicines, with prayer, ever calling vpon God, for the pardon of our sins, yea rather desiring the pardon of our sins, then the release of our pain, and entreating the Lord for a blessing unto our physic, for the removing of our disease, and the restoring of health unto us, if it be his good will and pleasure, and if thus wee use physic in time of need, we shall find it profitable, and comfortable, and a means of restoring health to us, if the Lord see it meet for his glory, and our good. And for further use of this point, is it so, that wholesome physic, for the body is a thing of excellent use, and so to be esteemed of us? Surely, then much more are we to esteem of the physic for our souls, We are more to esteem of the physic for our souls, then of the physic for our bodies. of that physic and those medicines that serve for the curing of the maladies, and diseases of our souls, and as every one is, or ought to be a physician for his own body, so much more for his own soul. Few are skilful Physitians for their souls. But alas, I must needs here break out into a complaint; Few there be that haue any understanding or skill, what thing is good for the healing of the infirmities and diseases of their souls, and( which is worse) most haue little or no care to learn or remember such things, when they are told them, every one almost knows what is good for his body, every one almost can say, oh, I haue an hot liver, or a could stomach, a moist brain, or I am troubled with wind, and such like, and this is good for me, and that is hurtful, and this I will use, and that I will forbear; yea, if wee hear it but once from the mouth of another, this is good for you, or that is hurtful in regard of your infirmity, or disease, we ever after that remember it, and we can say, I heard such an one tell me once, it may bee 20. or 30. yeeres ago, this is good for me, and therefore this I will use, this is hurtful for me, and therefore I will forbear it. This I speak not against, this is lawful, but let this shane us in regard of our ignorance and unskilfulness, and want of remembrance, touching things that are good against the infirmites, and diseases of our souls, we seldom or never say, oh I haue a windy mind, a mind full of nothing but ignorance, and vanity, my heart is much troubled with the lust of uncleanness, of pride, of covetousness, and such like; this is good for me, and this I will use, and that is evil and hurtful for me, and I will refuse and avoid it. Nay, let a man tell us many times over, what is good against the particular infirmity, or disease whereof our souls do chiefly labour, and we either take no notice of it, or we remember it not. For example, let us hear and that often, that a due consideration of the insufficiency of riches in themselves to do us good, that our excessive desire of them being satisfied, hath the curse of God attending on it, and that contentation, and the like, are means to cure that lust of covetousness that is in vs. Let us be told that a serious consideration of our own vileness and sin, a due consideration of Gods providence that nothing befalls us but by his hand, that frequent and earnest prayer, and the like, are special means to be used against the violent affection of injust anger that takes place in us, and we either take no knowledge of these things, or we remember them not. Thou wilt say, alas my memory is weak, and I cannot remember them. Canst thou remember a thing once told thee for the good of thy body, and not that which is often repeated for the good of thy soul? blame not thy memory, there is another thing in thee blame-worthy, and that is this, thou savourest the things of the flesh, and thy whole study and care is for the good of thy body, and thou hast little or no care for the good of thy soul: and hence it is that thou dost take notice, and remember things told thee for the good of thy body, though thou hear them but once, and not things often spoken for the good of thy soul. Well, art thou able to see and discern the particular infirmity of thy body? Dost thou know and remember it once told thee, what is good, or what is hurtful in regard of that infirmity? And dost thou use the one and forbear the other accordingly? Oh then let this shane thee if thou be ignorant, or vnskilfull touching the infirmity of thy soul, or remembering not things often told thee that are good against the same, and for the curing of that infirfirmity, as thou art a physician in some sort for thine own body, which is commendable; so much more bee thou a Physician for thy soul, spy out the disease of thy soul, and if thou knowest the special infirmity, or diseases of thy soul, be it one, or more, labour also to know what may serve for the cure of it, and if once thou hear of that which may do thee good for that disease, lay it up, and remember it, and make use of it, as occasion is offered. And in as much as thy soul is far more excellent then thy body, so haue thou a greater care of the health and soundness of that, then of thy body. The Apostle adds ( beloved) signifying that Luke was such a Physician, as for his piety, and religion, and for his Christian carriage in his calling, was singularly beloved of the Apostle, We are so to carry ourselves in our particular callings, as wee may justly gain love from them with whom we haue to deal. and of all true believers that knew him. I spoken of this epithet before, verse 7. I will only add thus much in a word. That according to the example of Luke we are to carry ourselves in our personal and particular calling as we may justly gain love from those, with whom we haue to deal, that we may justly and truly bee called ( being Physicians) beloved Physicians, being Marchants, beloved Marchants and such like, and that wee may so do, wee must look that in the practise of the works of our places and callings there bea practise of holinesse and love, that wee show forth holinesse towards God, and love to our brethren, How this may be done. in the practise of the works of our particular callings, and that we be such as in the works of our particular calling, seek not ourselves, our own profits and commodities, but the glory of God, and good of our brethren, and that we by love serve our brethren, as it is Gal. 5.13. And if wee so do, wee shall( doubtless) win the love of our brethren, and find comfort in our own hearts. In the last place observe we, that the Apostle concludes with Demas, that he also sent salutations to the Colossians, and he onely names him, and sets no mark of honour vpon him; And whence was this? Surely the holy Ghost whose pen-man the Apostle was, seeing the hollowness and hypocrisy of Demas, which afterwards broke out, and appeared in forsaking Paul, and embracing this present world, would not vouchsafe him any title of commendation, though he deceived men, who made account of him in regard of the good profession he made for a time, and he was a companion to the Apostle, yet he could not deceive the holy Ghost, he saw his hollow heart and therefore, would not give him any title of honour, more then this, that he sent salutations to the Colossians, which a wretched worldling may easily do. Hence we may gather. That howsoever dissembling hypocrites, may deceive men, and even good men may make account of them, Though dissembling hypocrites may deceive good men, yet they cannot deceive the Lord. in regard of their outward profession, and admit them to be their companions, as Paul did Demas, yet they cannot deceive the Lord, the Lord sees the deceit and hollowness of their hearts, and though men make account of them, yet the Lord vouchsafes them no regard at all; no, though they eat and drink in his presence, though they come to the Table of the Lord, and hear him speak unto them in his word, and seem to make an excellent profession, and go so far in that profession, and come to knock at heaven gates, and men cannot discern them, yet the Lord all that while sees them to be but hypocrites, and hath no respect unto them, and will then tell them, he knows them not whence they are, and say, Depart from me ye workers of iniquity, Luk. 13.26.27. If then thou be a professor of religion, look thou to the soundness of thy profession, Professors of Religion are to look to the soundness of their profession. think it not sufficient to come to the hearing of the word, and to the Table of the Lord, and to make a faire outward show of religion, but look there be soundness of religion in thine heart; for alas, what will it avail thee to make a goodly show of religion, and to bee highly esteemed for it among men, yea amongst good men, when notwithstanding the Lord sees thee to be a dissembling hypocrite, and hath no regard unto the? Remember this, thou maiest in a seeming show of Religion go so far as to knock at heaven gates, and challenge the Lord to let thee in, and yet the Lord see thee to be but an hypocrite, and then be dismissed, and sent away with a N●scio, I know thee not, depart from me thou worker of iniquity; therefore as thou dost tender the good of thine own soul, look to to the soundness of thine heart, Note. that religion be soundly rooted in thine heart, and that thou maiest with good conscience appeal to the Lord, as david did, Psalm. 139.1. and as jeremiah did Ierem. 12.3. and honour the Lord in thine heart as they did, and then( doubtless) the Lord will honor thee, he will vouchsafe thee honour and good estimation in the world, at least in the hearts of his children, and of his mercy he will crown thee after this life is ended, with everlasting honour in the kingdom of heaven. VER. 15. Salute the brethren which are of Laodicea, and Nymphas, and the Church which is in his house. In this verse the Apostle comes to the third branch of his conclusion, which is laid down in the 15.16. and 17. The third branch of the Apostles conclusion. verses, and it contains a setting down of some special things which he willed the Colossians to do, and that they should cause to be done, both to the Church of Laodicea, and to some particular persons. In this verse he wisheth the Colossians to salute from him their neighbors, them of Laodicea, whom he stiles by the name of brethren, ( Salute the brethren which are of Laodicea) and then more specially, one Nymphas, together with those that were in his house whom he doth honour and dignify with the title of a Church, ( and the Church which is in his house.) Let us first clear the words touching the sense and meaning of them. ( Salute the brethren.) The word ( brethren) in Scripture hath diuers acceptions, Interpretation. sometimes it signifies such as are children of the same womb, brethren by nature, as jacob and Esau were; some times men of the same blood, as Abraham and Lot, Genes. 13.8. sometimes men of the same country, thus Sauls countrymen are called his brethren, 2. Chr. 12.2, sometimes men of the same religion. And thus the word ( brethren) is usually taken in the new Testament, for such as being converted to the true faith of Christ, made open profession of that truth, and so it is here to bee taken. ( Salute the brethren which are of Laodicea) that is, salute those at Laodicea which are converted to the true faith, and make open profession of the faith, and gospel of Christ, ( and Nymphas more specially, and the Church which is in his house.) Some by Church in Nymphas his house, understand a Congregation, or an assembly of Christians, which( say they) it may seem, used to meet together in his house, to perform holy exercises of Religion, but( as I take it) that is not the meaning of the Apostle, so much being before implied in the word ( brethren) even all the Christians generally that were in Laodicea, but by the Church in the house of Nymphas we are to understand his Christian family, which was so well instructed in the true faith of the gospel, and so godly and religious as for the piety and good order observed in that family, there being the word red, instruction, consolation, prayer, singing of psalms, and such like holy exercises used, it was like to a little visible Church, or Congregation, in which there be professors of true Religion, worshipping God in Christ according to his word, in the exercises of Religion. Thus then are the words of this verse to bee conceived, as if the Apostle had said. Salute in my name, or from me your neighbours, those at Laodicea, who being converted to the faith of the gospel make open profession of the same, and more specially Nymphas, and his Christian family, which for the piety and good order observed in the same, in the use of holy exercises, is, even as a little visible Church, or congregation, in which there be professors of true religion, worshipping God according to his word in the exercises of religion. Come we now to such instructions as this verse doth further offer unto us; and first in that the Apostle sent salutations from himself to them of Laodicea, which was a token and testimony of his love towards them, and yet he had never seen them, as appears cap: 2.1. onely note with me, this in a word. That wee are to love even those Christians wee never saw, and to testify and make known our love to them by all good means Wee are to love those Christians we never saw, and to testify our love unto them by all good means. vpon any just occasion that is offered. For why? they are members with us of the same body, and they are conjoined with us by the same Spirit, even by the Spirit of Christ: and therefore wee ought to love them, though we haue never seen them, face to face, and to testify our love by salutations, prayers, and the like, as any just occasion is offered. And if thou haue not a love to the members of Christ, wheresoever they be scattered on the face of the earth, and if thou do not show it forth by praying for them, as for thy seife, and for thine own familiar friends, and by other good means, it is an evidence and token thou art not a lively member of that body of Christ, Such as want love to the members of Christ wheresoever they be, cannot as yet assure themselves to be members of the body of Christ. as yet. This point I haue heretofore handled, and therfore let it serve to haue pointed at it in a word. In the next place, we are to mark, that the Apostle saluting them of Laodicea, that were professors of the true faith of Christ, he calls them brethren. Whence wee are taught thus much. That professors of the same true roligion are in as near relation one to another as natural brethren, Professors of the same true religion are to hold themselves as brethren one to another, and to love one another as brethren, even hearty and mutually. and are to be affencted one to another, and to love one another, as brethren, such as profess the same true religion, are to hold themselves as brethren one to another, and to love as brethren, that is, to love one another hearty and mutually, for so do natural brethren, unless they degenerate and grow out of kind; Wee find it often in Scripture, that the professors of the same true faith, are styled by the name of brethren, and stirred up to hearty and mutual love, under the title of brethren, as Rom: 12.10. Be affectioned to love another with brotherly love. 1 Pet: 3.8. love as brethren. It is a known point( no doubt) in speculation, wee haue many times had occasion to speak of it, and therefore I will be brief in it: and the ground of it is also( doubtless) well known to us, it being the same with the ground of the love of natural brethren, ( namely) a coniunction and partaking in the same substance, seed, nourishment, &c. that as natural brethren coming of one line, having one father and mother, one bread to feed on, are moved by the teaching of nature to love one another: so true believing Christians, having the same God for their Father, the same Church for their Mother, Christ their elder Brother, being begotten of the same mortal seed, nourished with the same milk of the word, eating the same bread of the Sacrament, and looking for the same blessed inheritance, must needs by the teaching and work of the Spirit be moved to love one another, as brethren, even heartily and mutually. And let this be thought vpon. We all profess the same true faith and religion, and in that respect we are brethren,& let us be stirred up to love one another, hearty and mutually, as brethren: We that profess the same true faith, are to remember that in that respect we are brethren, and are to love one another as brethren. and remember that besides this, that brotherly love is the badge and cognizance of our profession, by this shall all men know that ye are my disciples, if ye haue love one to another, joh: 13.35. and is an undoubted pledge of our own salvation, 1 joh: 3.14. that brotherly love is a thing, not onely taught outwardly by precept, but inwardly taught and implanted in the hearts of all true believers by the spirit of God, as the Apostle saith plainly, 1 Thess. 4.9. touching brotherly love ye need not that I writ unto you. why so? for ye are taught of God to love one another; as if he had said, as natural brethren( not degenerating and growing out of kind) are taught by nature to love on●●nother: so you to whom God hath given his holy Spirit, are taught by the spirit of God to love one another. Deadly hatred of our brethren, and the s●uits of it, are the deu●lls lessons. Now then hence reason thus with thyself; is brotherly love, a lesson taught by the spirit of God? who then is the teacher of deadly hatred? who puts into me swelling, and heart-burning against my brethren? who fills my mouth with bitter and venomous speeches against them? are these lessons taught by Gods spirit? no, no, he is the God of peace and love, and these are the teachings of another spirit, even of that infernal spirit, the author of confusion, the sour of all dissension among brethren, these are the teachings of the devill himself: think on this, whosoever thou art, that hast thine heart filled with poison, even full of hatred and malice, and thy tongue bent to shoot out arrows, even bitter words against thy brethren, thou art so taught by the devill himself, he is thy instructor,& he is thy teacher: as many as are true believers, haue learned another lesson, that they are taught of God to love their brethren hearty and mutually. And if thou haue not learned that lesson, thou art not taught of the Spirit of God: and if thou be not taught of Gods spirit, surely thou hast not his spirit, and if thou haue not his spirit, thou art none of his. Let this then stir up every one of us, seeing wee profess the same true faith and religion, and so are brethren, to love one another with brotherly love, that so wee may haue testimony to the comfort of our own souls, that we( indeed) are true professors, knit together by one spirit, even the Spirit of God, and guided by the Spirit of God. Now further observe wee, that the Apostle having sent salutations to all the brethren in Laodicea generally, he salutes Nymphas and his house particularly: Nymphas excelling others in piety and religion, is preferred by the holy ghost before the rest, and had in special remembrance by the Apostle: salute the brethren which are of Laodicea, and especially Nymphas, and his godly family. Whence we are given to understand. That they that honour God, shall be honoured of him: Note. yea they, according to the degree of honour which they give to the Lord, shall be honoured of him: if any surpass others in honouring the Lord, the Lord will also honour him above his fellowes. but on that I will not stand. Let us rather consider the duty arising from hence, namely this. That we ought to honour men more or less, according as they honour God, We are to honour men more or less, according as they honour God. as the Apostle did here in particular salute Nymphas, he excelling others in piety, and thereby manifest a special regard and estimation that he had of him. So ought wee to carry in our hearts a more special regard of those that excel others in piety and religion, and more especially to honour them, that above others, do honour and fear the Lord. Psal. 15.4 it is made a note of him that shall dwell in the Lords tabernacle, that he honoureth them that fear the Lord. and Psal: 16.3. david saith, his delight was in the Saints that were in the earth, and chiefly in the excell●nt, in those that did excel others in grace and holinesse; the reasons of this duty are manifest. First, we are to carry in our hearts a reverent estimation of the image of God renewed in any whosoever, and according to the renovation of that image more or less in a measure of holinesse, are wee more or less to honour them that are so renewed: now such as excel others in piety and religion, and in the fear of God, are( doubtless) more renewed according to Gods image, and therefore in more special manner are to be honoured of vs. again, such as excel others in piety and religion, are in more special favour and regard with the Lord, and therefore are more to be esteemed of us: as amongst men, those are most honoured, that are in greatest favour with the Prince, so ought we to honour them most, that are in greatest favour with the Lord. And therefore,( to make use of this) dost thou honour one man above another? dost thou carry in thine heart a more special regard of one above another? no doubt every one doth so, when they compare man with man: look then it bee according to the duty now laid before thee, even in respect of this, that he excels others in piety and religion. do not thou according to the common course of the world, honour and esteem one man better then another, in regard of his wealth or outward estate, In honouring one man above another, not wealth or outward estate, but piety and religion are to be respected. because he is more wealthy, or of better estate in the world then others, that is not the rule, by which thou art to be guided in the preferring and honouring of one man above another; no, no, look to his piety and religion, and to the infallible tokens of Gods fear in his heart, and according to them, let him haue place of honour and estimation in thine heart, and he that excels others in piety and religion, let him be the man thou dost honour and esteem above others, yea though it be in an unequal comparison, in respect of outward condition: as happily one is a Magistrate, and another a private person, Note. if the private person excel the Magistrate in piety and religion, let him haue the chief place of honour in thine heart. howsoever, indeed, thou art to reverence the place and authority given unto Magistrates, and to honour and respect it with all due reverence and honour, and to submit thyself to it, even to the shedding of thy blood: yet in regard of piety and religion, a private person going before a Magistrate, let him in that respect, haue an higher place of honour in thine heart, then the Magistrate, and do thou in honouring and preferring one man before another, in regard of piety and religion, ever honour him most, that doth most honour God: and know for thy comfort, that that is a certain evidence and proof, that thou lovest the honour of God, and that his honour is dear unto thee, in that thou not onely honourest them that honour him, but thou dost honour them more or less according to the measure of honour which they yield to the Lord. Now further in that the Apostle calls the christian family of Nymphas a Church, we see That a small number of the faithful, Note. even one family may carry the name of a Church. But on that I will not stand. Why did the Apostle call the family of Nymphas, a Church? it was because of the piety of that family, and the good order observed in it, there being in it holy exercises of religion constantly used, as reading the word, instruction, prayer, singing of psalms, and the like: and thereby the whole family framed to piety and religion, therfore it was that the Apostle called it a Church. Hence we are taught thus much. That a family in which there is a constant use of holy exercises, as reading the word, prayer, and the like, and the people of that family thereby framed to holinesse and religion, is even as a little visible Church: A family wherein there is a constant use of holy exerc●ses, and the members of it thereby fram●d to holinesse and religion, is as a l●tle visible Church. the teaching and religious ordering of a family, is so acceptable a thing to the Lord, as he esteems of such an house, as an holy assembly of his Saints. And hence it is, that not only here, but in other places also, the holy ghost doth commend, and give the title of a Church to particular families, Rom: 16.5. greet the Church that is in their house. and 1 Cor: 16.19 Aquila and Priscilla with the Church that is in their house. so likewise Philem: verse 2. of that episte, is saluted with the Church in his house. See then how pleasing a thing it i to the Lord, when a family is instructed, and religiously ordered, he makes account of that family, as of a little visible Church and congregation. How then ought this to stir up masters and gouernours of families, to practise that duty of teaching and religious ordering of their families, An excellent motive to stir up gouernours of families to a religious ordering of their families. for indeed it is the duty of every master and governor of a family, to teach and to instruct his family, and to pray with them in private, and not only to bring them to the public assembly, and there to pray, and by all good means to frame them to holiness and religion. And here is an excellent motive to stir them up to the practise of that duty; a family instructed and religiously ordered, is esteemed of the Lord as a little visible Church and assembly of his Saints, and that is no small matter: for such a family hath the blessing of God vpon it, and his special protection over it, for the blessing of God is ever annexed to his true worship and fear, godliness hath the promises of this life and of that that is to come. 2 Tim: 4.8. again, consider what a family not instructed and religiously ordered is, What a family is, wherein there is no religious order. surely, no better then a company of Atheists, for it is one property of the Atheist, not to call on God, Psal: 14.4. and we may see this true in common experience, look into many familie● not instructed and relig●ously ordered, and what are they? like a little Church? nay surely so far out of order, as they are rather like to an hellish company, where the devill himself sits as president: there is nothing, but ignorance, liveliness, pride, wantonness, swearing, fighting, whoring, stealing, lying, and such like. And yet further to excite and stir up masters and gouernours of families to the instructing and religious ordering of their families, consider what we find Gen: 18.19. Another excellent motive to stir up masters and governors of families, to order th●ir families religiously. the Lord saith, verse 17. Shall I hid from Abraham what thing I do; as if he had said: no, no, I will not hid any thing from Abraham, for I know him, that he will command his sons and his household after him, that they keep the way of the Lord, to do righteousness and iudgment. See how the Lord liketh the carefulness of masters and gouernous to instruct their families, it is so pleasing unto him, as he will reveal his secrets to such as do it, and hid nothing from them that may be for their comfort. On the contrary, wee may gather, that from such as are careless of this duty, he will hid his secrets, his count ells, and without repentance, his comforts, and the light of his countenance for ever. So then, if thou that art a master of a family, dost desire that thy family may not be a company of Atheists, among whom there is nothing but ignorance and all impiety, but rather as a little Church, and so esteemed of the Lord, having his blessing vpon it, and his special protection over it, and if thou desire that the Lord may not hid his councells from thee, but may reveal his secrets unto thee, and hid nothing from thee, that may be for thy comfort. Then look thou to the instruction and religious ordering of thy family, resolve with good Ioshua, josh: 24.15. whatsoever others do, yet thou and thine household will serve the Lord; practise thou constantly the use of holy exercises of religion, private reading, praying, and the like: and then( doubtless thou shalt find, the Lord will esteem of thy family, as of a little visible Church, and thou shalt find his blessing vpon thee, and vpon thy family, and the Lord will reveal and make known to thee, whatsoever may be for thy comfort. Now to the 16th verse. VER. 16. And when this Epistle is red of you, cause that it be red in the Church of the Laodiceans also, and that ye likewise red the Epistle( written) from Laodicea. In this Verse, the Apostle goes on further, to enjoin two other things to be done by the Colossians, as First, that they should cause this Epistle written and directed to them, to be red in the Church of Laodicea. And he tells them when they should so do,( namely) after themselves had red it: And when this epistle( saith he) is red of you, cause that it bee red in the Church of the Laodiceans also. Secondly, that they should in like sort, red the Epistle written from Laodicea: And that ye likewise red the Epistle written from Laodicea. Touching the words of this verse, there is no great difficulty to them, save onely in the last words of it concerning the Epistle witten from Laodicea. When this Epistle( that is) this letter, sent unto you, Interpretation. is red, cause it( that is) take order that it bee red ( in the Church) that is, in the public assembly of the Laodiceans. Now for that Epistle written from Laodicea there be diuers opinions; some think it was an Epistle written from Paul to the Laodiceans, and of this opinion are the Papists, but that cannot stand with the words of the Text, for the original is {αβγδ} and {αβγδ}, as it is rendered from Laodicea, not to Laodicea. Now whereas, they say, though it bee from, not to the Laodiceans, yet that phrase doth not signify, that the Epistle was written from Laodicea, but that the Colossians were to require and call for that Epistle from the Laodiceans, that it was an Epistle the Apostle had written unto the Laodiceans, and the Colossians were to require it at their hands, is but a shift, a gloss, and a needless adding to the Text. Some again think, that the Epistle written from Laodicea, was the first Epistle of Paul to Timothy, indeed that Epistle hath such a postscript, that it was written from Laodicea, a chief city of Phrygia Pacaciana, but that postscript is no part of canonical Scripture. And again, it is clear, Cap. 2.1. that when the Apostle writ this Epistle, he had not seen the Laodiceans, and therefore he could not mention any Epistle of his written from thence, he having never been there. A third opinion is, that the Epistle here spoken of written from Laodicea, was an Epistle written to the Apostle, either from the whole Church of Laodicea, or from the Pastor of that Church; and( indeed) this opinion is most probable and most agreeable to the words of the Text, without any addition or forcing at all, and it seems, that Epistle written from Laodicea, was written to Paul touching some things to which he makes answer in this Epistle to the Colossians, and therefore he willed the Colossians to read it, that they might the better understand vpon what occasion he had written somethings contained in this Epistle to them: and so taking that to be the meaning, that the Epistle written from Laodicea, was an Epistle, that either that whole Church, or the Pastor of that Church had written to Paul. Come we to such points of instrustion as this verse doth offer to vs. And first, observe we, that the Apostle would haue his Epistle red both in the Church of the Colossians, and in the public assembly of the Laodiceans, whence wee may easily see, I will but point at it. That we haue warrant for the reading of this,& other Epistles of Paul, and of all other books of Scripture, in the public assembly The Epistles of Paul, and other books o● Scripture may, and ought to bee red in the public asembly. and congregation, we haue here a plain allowance given to it, that th●s Epistle, and other Epistles& other books of the Scripture, may be,&( indeed) ought to be publicly red, in the public congregation, yea, the Church gouernours may, and ought to take order, that the books of holy Scripture be red in the public meetings of the people of God. And to this purpose the Apostle speaks more directly, and with far greater vehemency, 1. Thess. 5.27. He there commands the gouernours of that Church in the name of the Lord to do this duty, yea, he binds them to the doing of it, under pain of Gods heavy displeasure, denouncing his heavy wrath against them if they did it not( for so much the word signifies) I charge you, or I adjure you, ●n the name of the Lord, on pain of the Lords wrath, that this Epistle be red unto all the brethren, the Saints, to all the Christians that are members of your Church, in their public meeting, a charge full of power and apostolical authority, urging the gouernours of that Church to the doing of this duty. Now, how cross and contrary to this, is the Church of Rome, that Church, directly forbids the reading of the books of the Scripture among the people, The Papists justly taxed in that they forbid the reading of the Scripture among the people. at least the reading of them in a known tongue, which is all one, they strictly enjoin that no vulgar translation of Scripture bee used, pretending forsooth, that such translations are principal causes of errors, and heresies; how far are those men from the mind of the Apostle, who would haue his Epistle to be red in the public congregation, that even common Christians( no doubt) and all the faithful people of God might bee acquainted with them, but I leave them, and for the use of this to ourselves. Is it so that the Epistles of Paul, and other books of Scripture may, We are not to despise the public reading of the Scripture. and ought to be red in the public congregation? Let none of us then despise the public reading of them: happily some haue a conceit, that it is scarce lawful for them to be present at the public reading of the word, and therefore they purposely absent themselves till the exercise of Preaching begin. If any so think, let them know it is but a fancy, Act. 15.21. It is said, that the books of Moses in the time of the Law were red in the synagogues, and so( doubtless) may, and ought the books of Moses, and other Scriptures bee now red in the public congregation, and if Church governors may and ought to take order for the reading of them, wee also are bound to hear them so red. observe wee in the next place that the Apostle would haue this Epistle written and directed to the Colossians to be red in the Church of the Laodiceans, The Epistles of Paul, and other books of Scripture do not onely belong to thē to whom they were particularly written but do ind●fferently belong to all Christians. as needful and profitable for them also. Whence we are given to understand this much. That howsoever this, and every other Epistle, and other books of Scripture be directed to some one Church, or person, yet they belong to us, and to all the Church of God, as the common and public treasure of them all. This Epistle of Paul to the Colossians, and other books of Scripture, do not onely belong to them, to whom they were particularly written, but do indifferently appertain to all Christians; For why?( that we may not onely affirm this, but prove it) as the Apostle saith, 2. Tim. 3.16. The whole Scripture is given by inspiration of God, and is profitable to teach to improve, to correct, and to instruct in righteousness. The Apostle, we see, there speaks not onely generally of the whole Scripture, but indefinitely in regard of the use of it, that it is profitable to teach, to improve, to correct and to instruct in righteousness, not this or that Church, or person onely, but indefinitely all, and every one without exception; and to this agrees also that of the Apostle, Rom. 15.4. whatsoever things were written afore time, were written for our learning, that wee through patience and comfort of the Scriptures might haue hope. Though indeed that place specially intend the old Testament, the writings of the Apostle being not then extant, yet it is true also of every part of the new Testament, because the Spirit is always like itself, and therefore the new Testament being written by the same Spirit, is also written for our learning, as well as the old, and whatsoever things are written in the books of the old or new Testament, are written, and do belong to us, Mar. 1337. Saith our saviour; Those things that I say unto you, I say unto all, as if he had said, my doctrine, and my exhortation i● general, though it bee spoken and delivered to you, that are now my hearers, yet( indeed) it belongs to all, it concerns all men whososoeuer, and so( doubtless) we may safely say, that however the Epistles of Paul, and other books of Scripture be directed to someone particular Church, or person, yet indeed, that which is written to one Church, or person, belongs to all the Churches of God, and the doctrine and matter of them is indifferently belonging to all Christians. And the reason of it is this. The Epistles of Paul, and other books of Scripture, were by the will of God penned and committed to writing, that they might be for the genenerall good of Gods Church that they might bee the foundation and pillar of true faith, as John saith, joh. 20.31. These things are written that ye might beleeue, that Iesus is the Christ the son of God, and that in believing ye might haue life through his name. And therefore howsoever this Epistle to the Colossians, and other Epistles, and other books of Scripture, bee directed to particular Churches, or persons, yet they contain in them a perpetual doctrine, and such a matter as is common to all Christians, to the end of the world, and this being a clear point. First, it serves for answer to a foolish conceit of the Papists, An answer to a foolish conceit and fond objection of the Papists. and a fond objection they commonly make against our doctrine. Oh( say they) your doctrine is not sound and good: and why so? Because( say they) it is not confirmed by Miracles, you pretend( say they) that you are traveling towards heaven, and yet you know not whether you be in the right way, or no, because you haue no Miracles, as it were letters or news from heaven, from such as haue gone in the way that you walk, to assure you that they are there arrived, and that you are in the right way, which is an absurd cavil. We may easily answer them, by the doctrine now delivered, for we haue miracles to confirm the truth we profess, inasmuch as the miracles of Christ and his Apostles are recorded in the written word of God, and being there recorded, they serve for confirmation of the truth of the gospel, not onely then, when they were wrought; but for confirmation of the same truth to the end of the world, and so they belong to us also, in that our faith is the same that theirs was that did them, wee are not destitute of letters from heaven, having the Epistles of Paul, and other Apostles which belong to us as well as to them, to whom they were particularly directed. Indeed we want such miracles, and such letters as are contained in popish legends, and Indian new, which are mere delusions of Satan, and forgeries of men. But so long as by Scripture we can justify our doctrine, we haue letters from heaven sufficient to assure us, that all that truly embrace the faith we profess, being now departed this life, are safely arrived in the kingdom of heaven, and therefore it is but a cavil, to say we want miracles, and letters from heaven, to confirm our doctrine. But come wee to the use of the doctrine that concerns ourselves. Is it so that the Epistles of Paul, and other books of Scripture, howsoever they be directed to particular Churches, Wee are to make use of the books of Scripture either red or expounded to ourselves particularly. yet the matter of them doth indifferently belong to all Christians? Let us then take notice of this, and learn wee, whensoever wee hear the Epistles of Paul, or other books of Scripture red, or expounded, or wee ourselves do red in them, then to think thus with ourselves, surely that I now hear, or that I now read, belongs to me, and I am to make use of it to myself, and though it be directed to such a Church, or such a person, yet I am to take it as spoken to myself, it concerns me to consider how this may profit me, either for the information of my iudgement, for my teaching in respect of some truth, or for the improving of some error that is in me, or for the correction and reformation of some things amiss in my life and conversation, or for my further instructing, and my edification, and building up in holinesse, and comfort. do thou whensoever thou either hearest, or readest any part of the writings of holy Scripture, ever remember this, that the matter or doctrine of that place pertains to thyself, and do thou apply the several threatenings, promises, and instructions of the word, thou hearest, or readest to thine own estate particularly. In this duty many are exceeding short, and much defective, Many are de●●ctiue in this ●utie. I might show it in many particulars, to instance but in one or two; the Apostle in this Epistle, Cap. 3.6. saith, that for fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry, the wrath of God certainly comes on the children of disobedience, He saith again, Ephes. 5.5. That no whooremonger, neither unclean person, nor covetous person which is an Idolater, hath any inheritance in the kingdom of Christ, and of God. He saith again, 1 Cor. 6.9.10. Neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggers, nor theeues, nor covetous persons, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God. Now consider it, do men that are guilty of the sins there reckoned up, when they hear, or read those places, think they belong to themselves? do they apply them to themselves, and say within themselves, surely this is my state, my sin is here touched, and this iudgement is denounced against me? do they thus? No, no, nothing less, happily they think and will confess the things there spoken, to be true, the vilest wretch that lives may so do: but to think the truth of them belongs to themselves, they are far from that, for if they did, how durst they still live and continue in their known sins, against which such fearful judgements are threatened. again the holy Ghost saith, Heb. 2.2.3. If the word spoken by Angels was steadfast, and every transgression and disobedience reciued a just recompense of reward, how shall we escape if we neglect so great salvation which at the first began to be preached by the Lord, and afterward was confirmed to us by them that heard him; the meaning is briefly this, if every transgression of the Law was severely punished, how shall we escape, if we do but neglect the gospel? do men that neglect the gospel, such as,( howseuer they do not blaspheme the gospel as the Papists do, and call the professors of it heretics) yet they love it not as they ought, they delight not in it, they account it not most dear and precious unto them, and all things dung, and nothing worth in comparison of it? do such persons when they red that place think it belongs to them, and that iudgement is there threatened against them? No, no, no such matter, they think, that seeing they draw not their own sins after them( as it were with cart-ropes, as it is Isaiah 5.18. and they hate the known sins of many, as adultery, murder, and the like, that therfore their neglect of the gospel, their want of love unto it, is nothing, there is no judgement of God belongs to them. This without question is the conceit of many carnal gospelers, and thus I might insist in many other particulars, and show how we fail in this duty, we think not that the things we hear, or read in the Scriptures, belong to us, and wee apply not the several threatenings of the word to our own estate and condition, we must then learn whensoever we either hear or read any part of the Scripture, to think thus with ourselves; Surely this doctrine belongs to me, this promise is made to me, Two motives to stir up to make use of the word of God either heard or red to ourselves particularly. this threatening, I being guilty of that sin, or the like, denounced against me. And to help us forward in this duty, consider we these two things. First, if we thus hear or red the word of God, we shall make it truly profitable to ourselves, wee shall through Gods blessing vpon our reading and hearing make the instructions, and comforts of the word our own: yea the threatenings of it will then be profitable unto us, for the avoiding of those sins against which iudgment is denounced. Secondly, if we do not thus hear or red the word of God, we shall not only strip ourselves of the benefit of the instruction and comforts of it, and they shall be as the miracles of Christ among the Iewes, who saw them, but were not bettered by them; or as the word preached to the old world, Hebr. 4.2. which profited them not, because it was not tempered with faith, we shall not only do this, but wee shall one day find the threatenings of the word verified, and made good vpon us, to our eternal woe and confusion. If then thou dost desire that the word heard, or red by thee, may be truly profitable: that the instructions, comforts, and threatenings of it, may be to thy good, and if thou wouldst not both strip thyself of the benefit of the instructions and comforts of it, and find the threatenings of it made good vpon thyself, then learn thou whensoever thou dost either hear, or red it, to think, and be persuaded, that the matter of it belongs to thee in particular, and that thou art to make use of it according to the purpose and drift of it. To omit that which the Papists gather from the last words of this verse, that seeing the Epistle of Paul to the Laodiceans is not to bee found, therefore some part of the Scripture is lost, and that the canonical Scripture wee haue, is not sufficient without addition of unwritten traditions, that being built but vpon their own mis-interpretation of the text: the Apostle willed the Colossians to red the Epistle written from Laodicea, no doubt, that they might better understand some things in this Epistle, written to themselves. Hence we may gather. That wee may and ought to red other holy writings, besides the written word of God, That we may and ought to red other holy writings, besides the written word of God. even such as may help us in the understanding of the word. The reason is plain, such holy writings may serve for our edification: for if we may be edified by the gracious speeches of holy men, and furthered in grace and goodness by their holy life, as doubtless we may: then also may we be edified by their holy writings, agreeing with the truth of Gods word: and therefore take we notice of it, that we may and ought to red holy books written by men, and as we are justly to be blamed for not reading the book of God, the Bible: so also for not reading other holy books, Men are blame-worthy for not reading holy books written by men. for hereby that excuse that men commonly pled, is taken away, that the Scripture is hard to bee understood▪ for why? thou hast not only the benefit of the public ministery, but in this age many excellent books are put forth in print, that may help thee in the right understanding of the word, and therefore if now thou be ignorant, thy ignorance is wilful and affencted, and thou art left void of all excuse. VER. 17. And say to Archippus, take heed to the ministery that thou hast received in the Lord, that thou fulfil it. In this Verse, wee haue another thing laid before us, which the Apostle willed the Colossians to do,( namely this) that they should speak to Archippus, and he tells them what he should say to him, what words they should use, and after what manner they should speak to him; as that they should speak by way of admonition, and warn him to take heed to the ministery he had received in the Lord, ( And say to Archippus take heed to the ministery that thou hast received in the Lord.) In this warning or admonition we haue more particularly these things to be considered. 1 First the matter of the admonition, in these words, take heed to the ministery that thou hast received in the Lord. 2 Then the extent of that duty, how far forth Archippus should take heed and look to his ministery,( namely) so far as that he should fulfil it, Take heed to the ministery that thou hast received in the Lord that thou fulfil it. 3 And thirdly, in the words of this admonition, the Apostle lays down a strong and effectual argument, to persuade Archippus to take heed to his ministery, taken from the author of his ministry, that he had that his ministery from the Lord, that he had received it by his grace, and therefore he should look to it, and fulfil it; Take heed to the ministery that thou hast received in the Lord that thou fulfil it. And the occasion of this warning to be given by the Colossians to Archippus in all likelihood and probability, was this. Archippus was a minister in the Church of coloss, and was a colleague, and fellow-helper in that Church to Epaphras, who was then at Rome with Paul, and therefore he ought in the absence of Epaphras, to haue been diligent in his ministery, which it seems he was not, and therefore the Apostle would haue him admonished, and put in mind of his duty. I will therefore briefly lay forth the sense and meaning of this verse. ( And say to Archippus,) that is, Interpretation. admonish and warn Archippus, on this manner, ( take heed to the ministry,) the original is( see to the ministry,) the meaning is, carefully look to the office and function, diligently weigh and consider, what it is, the weight of it, and what belongs to that pastoral duty, ( that thou hast received in the Lord) that is, that thou hast received from the Lord, which he of his grace and mercy, hath committed unto thee, ( that thou fulfil it.) The word fulfil, is metaphorically borrowed and taken from a vessel, that ought to be full of liquour, or the like matter, and is not; and the Apostle compares the ministery of Archippus to such a vessel, which had somewhat put into it, but was not filled to the brim, as it should haue been: and so when he saith that thou fulfil it, it is as much as if he had said, that thou fill up that vessel of thy ministery, as it ought to be filled, and leave no empty place in it: and his meaning is, that thou do it not to the halves, or in some part, and leave it undone in another, but that thou perform it, in every respect, as it ought to be performed, that thou accomplish and perform all the parts of that office and ministery; Thus then briefly conceive the Apostles meaning. Admonish Archippus on this manner; look carefully, and diligently consider with thyself, what is that office and function, the weight of it, and what belongs to that pastoral duty, which thou hast received from the Lord, and which he of his grace and mercy hath committed to thee, that thou perform it in every respect, as it ought to be performed, that thou leave nothing undone in that office that ought to be done, but that thou accomplish it in all the parts of it. Now first, it is not to be passed by without observation, that howsoever the Apostle in the verse before enjoined the reading of his Epistle, that it should be red both in the Church of coloss and of Laodicea, yet here he adds Archippus should be put in mind of his duty, that he should be admonished to look to the fulfilling of his ministery, that he should be stirred up to a diligent teaching of the word amongst the Colossians. Hence wee may gather. That howsoever this Epistle and other books of Scripture are to be red, yet the reading of them are not sufficient, it is not enough to red the word ourselves, or to hear it red,( though that is to be done) but if we will soundly profit by it, it must be taught, and we must attend to teaching in the public ministery. It is not enough to red the word ourselves, or to hear it red, but we must also attend to the preaching of it in the public ministry of it. For( indeed) the preaching of the word is the ordinance of God, which he hath ordained for the right understanding of the word, as the Eunuch said, Act: 8.31. and for the effectual application of it, to the entering thorough, even unto the dividing asunder of the soul and the spirit, and of the joints and the marrow, and to the discerning of the thoughts and intents of the heart, Heb. 4.12. In reading there is sometimes no understanding, sometimes misvnderstanding, sometimes mis-applying the word red, and all these wants are helped and supplied by preaching. This I note in a word, against that self-pleasing conceit of some, who soothe up themselves in their neglect of the public ministery of the word. reproof of such as neglect the public ministry of the word. Say they wee haue the Bible, and in the Bible are the most perfect Sermons of Christ, and of his Apostles, and we can red them in our houses, and so serve God as well as they that hear all the Sermons in the world. Indeed it is true, the Sermons of Christ and of his Apostles, are most perfect in themselves, but such persons must know, they are not so profitable to them, till they be explained, and applied to their conscience in the ministry of the word: admit they red the word,( which may bee justly doubted whether they do or no) but grant that they do, and they understand it, yet seldom or never do they thoroughly apply it to themselves, especially if it touch the quick,( namely) their own pleasing sin; commonly men that thus excuse their neglect of the public ministery of the word, are such as cannot abide to haue their conscience ransacked, and ript up, and the secrets of their hearts made manifest by the ministery of the word, as the Apostle saith, 1 Cor. 14.25 they cannot endure that the sword of the word should pierce them, and should be used to the cutting, and lancing, and searching of the festered sores of their souls, by the hand of another: and is it likely they will so apply it themselves, that they as it were with their own hands will use the word to the cutting, lancing and searching of their own festered sores? No, no, there is no likelihood in it, and therefore it is but a vain excuse to say they haue the Bible at home, they can, and do red in the Bible: this is but a fond shift; and we must know it is not enough for us to red in the Bible,( though that is our duty to be diligent in reading in it) yet that will not serve the turn, the application of the word is especially made in the public ministery and preaching of it, and to that wee must attend, yea though wee haue knowledge, and( happily) know as much as the Preacher can teach us, yet still must we attend vpon it: for the preaching of the word, serves, not onely for the information of the iudgment, but for the framing of the will and affections to holinesse, and for the stirring of us up to the practise of that wee know: and in this respect must every one attend to the public ministery and preaching of the word. Note we further, that the Apostle here willed the Colossians to admonish their minister Archippus, as it may seem somewhat slack in his duty, to bee more diligent in performance of his duty; wee see then though Ministers of the word haue great authority over the Church committed unto them by the Lord, yet notwithstanding if they be negligent in doing their duty, The place of a Minister doth not exempt him from othe●s mens cha●●table ouersig●t and careful admonition. How such admonition must be used. they may be stirred up to a greater care in doing their duty by the same Church, and by the gouernours of it may be put in mind of their duty, and reproved, if they deserve reproof: their places do not exempt them from other mens charitable oversight and careful admonition. Yet such admonition must be used with reverence and due regard, even with regard had to their pastor, as one sent to them from the Lord for their good: It is the Apostles rule, 1 Tim: 5.1. rebuk not an Elder, but reprove him as a Father; the reproof of an Elder must be a submissive and reverent exhortation of him, but I will not further insist on that. Come we to the admonition itself, which the Apostle willed the Colossians to use to Archippus their Minister: say to him( saith the Apostle) take heed to the ministery thou hast received in the Lord that thou fulfil it. Where first we are to mark, the Apostle bids the Colossians, not barely to say to Archippus, fulfil thy ministry, but that they should say to him, take heed to it, that thou fulfil it diligently, consider thy ministry, what it is, the weight of it, and that thou fulfil it; where in the first place we are given to understand, That a Minister of the word ought diligently and carefully to consider his ministry: A Minister of the word ought diligently and carefully to consider his ministry. there must be in the Minister of the word, a diligent and due consideration of his office and calling, what it is, and the weight of it: a Minister must duly and seriously consider, what he is called unto, even to bee the messenger and ambassador of the Lord, to carry his message, and his ambassage to his people, and to entreat of conditions of peace between God and his people, and to stand in Christ his stead, 2 Cor. 5.20. to be Gods interpreter to the people, and the peoples to God, Ierem: 33.23. and he is to consider the weight of his calling, that he is put in trust with the souls of men, yea the souls of men purchased with so great a price, as the most precious blood of the only begotten son of God, Acts 20.28. and that he is put in trust with the holy worship of God, and with his holy name( as it were) with his crown and dignity, and with the dispensation and disposing of his secrets, 1 Cor. 4.1. and that it belongs to him, to teach, to improve, to correct, to instruct, to exhort, to comfort, to watch, to pray, to go in and our before Gods people unblamably; these and many other like, are the things that every Minister of the word ought to think on, to consider and to haue an eye to, at all times. A duty wherein many Ministers are far short and much defective; some Ministers full little think on it, that they are called to be the messengers of God, reproof of such ministers as consider not the weight of their calling. to deliver his message to his people, if they did, they would not then deliver their own inven jons unto them: and many haue little consideration of it, that they are put in trust with Gods people, and that the weight of their souls doth lie vpon them, their idleness, their negligence, their frothy and unprofitable teaching, plainly shows it. I might insist in many other particulars; but for more general use of the point, consider wee, what the Apostle saith, Rom. 13.4.6. that even such as are deputed of the Lord to a place of civil government, are called Ministers of God, they haue an office and a ministry. Now then, as there must be in a Minister of the word a due consideration of his office and function, what it is, and the the weight of it: so doubtless ought there to bee in civil gouernours, in public or in private, civil governors in public or in private, are to consider the weight of their office and calling. be it but a master of a family, even such persons ought to see to their ministry and office, and to consider what it is, what belongs to it, and what is the weight of it, they are seriously to consider with themselves, that they are deputed of the Lord to that office, and that they are in his place, and stand in his stead, to those that are under them, and that it belongs to their office, according to their power, to protect the innocent, to punish the offendor, to encourage the well-doer, and to discountenance and censure the evil doer, and so to guide and govern those under them, as may before the good of their bodies and souls: yea men that haue any office or function, are to consider what belongs to that office in particular: as, a master of a family is seriously to consider, that it belongs to him to command things lawful, to such as be under him, and proportionable to their strength, to provide for them( as he is able) meate, drink and all, things needful, to yield them moderate rest and recreation, to teach, to admonish, to correct them as just occasion is offered, to pray with them, to pray for them, and the like; and every one that hath an office, either public or private, is to consider the weight of that office, how much and how deeply it concerns him, to do the duties that belong to that office, and that the doing of them so nearly concerns him, as if he neglect them, and any under him offend, and sin, thorough his default; that sin of the inferior shall increase the iudgement of the superior in the day of account. Exod. 16.27. It is said that some of the people went out on the seventh day to gather Manna, but found none, whereupon it is said, verse 28. that the Lord reproved Moses, and said unto him, How long refuse ye to keep my Commandements and my laws? Now Moses had not profaned the Sabbath, but the people, and not all, but some of the people, yet the Lord reproved Moses because the people that were under his charge had sinned: so weighty a burden lies on those that haue any way the oversight of others, that they must give account in regard of their sins, if they offend through their default, and neglect of duty; and thus ought such as haue any office or function public or private, diligently to weigh and consider with themselves, what that office is, what belongs, unto the weight of it. Thus no doubt, did Salomon when he made that prayer to the Lord, 1 King. 3.9. give to thy seruant an understanding heart, that I may discern between good and bad: and he doth express as much in the last words of the verse, For who is able to judge this thy mighty people, as if he said, I consider the weight of mine office, and I find it great and weighty; therefore Oh Lord I beseech thee strengthen me, and enable me to do my dutic; and to this purpose( no doubt) was that wholesome admonition of jehoshaphat to his Iudges, 2. Chron. 19.6.7. Take heed what ye do: for yes execute not the judgements of man, but of the Lord, and he will bee with you, in the cause and iudgement. Wherefore now let the fear of the Lord be vpon you, take heed, and do it: for there is no iniquity with the Lord our God, nether respect of persons, nor reciuing of reward. As if he had said, diligently consider with yourselves, what offiice you are called to, what is the charge that lies vpon you, what belongs to your office, you execute not the judgements of man, but of the Lord, and he will bee with you in the cause and iudgement. And consider with yourselves, your charge is is so weighty, that you must one day give account of it before the judge of all the world, with whom is neither respect of persons nor receiving reward. thou are such as haue any office or charge over others, be it public, or private, duly to consider that office and cha●ge what it is, civil governors justly reproved for not considering the weight o● their office and calling. what belongs unto it, and the weight of it. Now do men that haue charge over others consider these things? do they( as they ought) think on it, what the office and place is which they are called to, what belongs unto it, and the weight of it? Few there be that do so, many men are altogether careless, they set all at six and seven, haue no manner of consideration what their office and charge is, and what belongs unto it; and most men haue an eye, not to their office and charge, and what belongs to that, but to the example of others, they consider what other men of like place do, and they do the like, such and such masters,( saith one that is a master of a family) neither teach their families, nor pray with them, and they thrive well enough, and therefore thinks he, I may do the like; others again, consider onely what is to bee done in their place and calling, standing best with their ease, their profit, and their credit in the world, thus and many other ways do men fail in this duty. Well know thou whosoever thou art, thou art to take heed and to see to thine office, and to consider seriously what it is, what belongs unto it, and the weight of it. And that thou maiest so do, learn thy duty what belongs to thine office and calling out of the word of God. Deut. 17.19. the King is enjoined to read the word of God, all the daies of his life, that thence he may learn his duty and in the word of God the Lord hath laid down, the offices and duties of all sorts of callings, of Magistrates, Ministers, Masters, particularly, to that end( without question) that they should learn, know, and consider them; do thou therefore thence learn the things that concern thine office, and knowing those things, consider them, and haue an eye to them at all times. And to that purpose remember these two things. 1 First, Two things are to bee thought vpon by such as bee civil governor. it is for want of taking heed to the duties of mens callings, and want of consideration of them, that men transgress their callings, and go beyond the bounds of their callings, and so lay themselves open to the plagues and judgements of God, no doubt it was so with uzziah in putting his hand to the ark, 2. Sam. 6.6. and the Lord smote him for it. And it was for want of consideration of his calling, that Peter would warm himself at the High Priests fire, Luke 22.15. It cost him the breach of his conscience, and as one saith well, if wee mark the time when the judgements of God befall men, Note. wee shall find they are cast vpon them when they are out of their callings. 2 again, remember this that the want of consideration of their callings, and the weight of them, is that which makes men careless and unconscionable in doing their duties, for what is it that makes men, either neglect the duties of their callings, or to do them onely for fashion? Surely this, they pull away their eyes from their callings, they look not( as they ought) to the duties of them, and on the weight of them, but they cast their eyes to the example of others, on their own ease, profit, or estimation in the world, and thence it comes that they are careless and unconscionable in doing the duties of their callings. If then thou wouldest not go beyond the limits of thy calling, and so lay thyself naked and open to the judgements of God, if thou wouldest not bee careless and unconscionable in doing the duties of thy calling, but rather do them with care, and good conscience, and with comfort to thine own soul, then do thou consider thine of fice, and calling, take thou heed and haue an eye to the duties of it, and to the weight of it: ever meditate and think thus with thyself, this is mine office and calling, these are the duties that belong to it, and they are of this weight, and consequence, that the neglect or careless doing of them will bring down Gods judgements vpon me, and I shall one day answer for the same. Let this bee thy meditation and consideration in respect of thy place and calling whatsoever it is. In the next place we are to mark that the Apostle bids the Colossians say to Archippus, take heed to the ministry that thou hast received in the Lord that thou fulfil it, using as we shewed, a word taken from a vessel that ought to be full and is not, meaning this, that Archippus should( as it were) fill up the vessel of his ministry, that he should as he had begun to do something in his ministry, to accomplish it to the full in every respect, and leave no part or duty of it vnfulfilled, unperformed. Where wee may easily see thus much laid before vs. It is not enough for a minister of the gospel to perform one part of his office alone, but he must execute and fulfil all and every part of his office. That it is not enough for a Minister of the word to begin and to continue doing some thing that belongs to him in his place and calling, but he must accomplish and perform all things that pertain to him in the same, it is not sufficient for a Minister of the gospel to take pains in one part of his office alone, as in teaching onely, exhorting onely, or that he live free from any special scandal or offence, but he must execute and fulfil all and every part of his office and ministry, he must teach, improve, correct, instruct, exhort, comfort, &c. as any occasion is offered unto him; and he must watch over his people, and go in and out before them unblamably, and so carry himself in the discharge of his ministry; as it may truly be said of him that he filles up the vessel of his ministry, and so performs his duty in every respect as there can be no further duty required of him, as he is a Minister. And this is further taught plainly, 2 Tim. 4. Where the Apostle having laid down the special duties that belong to a Minister of the word, with a weighty charge pressing Timothy to the practise of them, I charge thee before God, and before the Lord Iesus Christ, which shall judge the quick and the dead at his appearing, and in his kingdom preach the word, be instant in season and out of season, improve, rebuk, exhort with all long-suffering and doctrine: he adds verse 5. do the work of an evangelist: make thy ministry fully known: as if he had said, these are the duties that belong to thee in thy ministry, and think it not sufficient to do some of them, and leave the rest undone, but do them all and every one, fulfil thy ministry, and make it fully known. I might easily insist further on this point, Repr●fe of Ministers altogether careless of their duty, and of such also as do their duty but in part. and for the use of it I might hereby tax and reprove many ministers of the word, some being altogether careless, such as labour not in any part of their ministry, either in teaching or living unblamably, and so are far from labouring in every part of it. Some again, labouring in some duties of the ministry, and not in all, as( happily) teaching, but not exhorting, or exhorting without ground of doctrine, or teaching and exhorting well, but living ill, and giuing just cause of scandal and offence, or living in good order without touch of any notorious crime, yea( happily) showing forth some virtues, as mercy, love, pitty towards the poor, and such as want help, but not able to teach and to do the most needful duty of their place and calling: these and many other ways I might show, how some Ministers of the word fail in not fulfilling their ministry, they leave as it were an emptiness in that vessel, they fill it not up, as it ought to bee filled, they perform it not in every respect as it ought to bee performed, but to extend the point a little further and that vpon the ground before delivered, Ro. 13. That such as be in place of civil government, public or private, haue a ministry given them of God, as therefore the Minister of the word must not hold it enough for him to labour in some duties of his ministry, and leave the rest undone, that is to fill his ministry but in part, and not to fulfil it, and if he will fulfil his Ministry, it must be by doing all the duties that belong to that office. So( doubtless) ought it to be with such as haue any other place or office in public or in private, Such as bee in any place of civil government must fulfil their office, executing and doing all& every part and duty of the same. they must not content themselves in doing of some duties that belong to that place, and leave the rest undone, that is to leave a gap, and an empty place in their office, and place but they must fill it up in the execution and performance of all and every part and duty of the same, for why? every man in his place& lawful calling whatsoever it be, is to be faithful; we find it given to Moses by the Lord himself in way of commendation Num. 12.7. That he was faithful in his office: and to Christ himself, Heb. 3.2. and it is the Apostle rule, Rom. 12.7. Let him that hath an office attend on it with diligence, and faithfulness. Now a man is not faithful, if he do some duties that belong to his place and calling though he do them with great diligence and pains, and leave other duties of it undone; and therefore in every place and calling, there must be a performance of all and every duty belonging to the same. again, all and every duty of every lawful calling are enjoined by the commandement of the Lord, and men are as strictly bound by the commandement of God, to the doing of one part of their office, as another, successively and at times fit for the doing of it, and therefore men must not content themselves with the doing of some duties that belong to their place and calling, but they must perform and do all and every duty of it, that is the fulfilling of their office, and their ministry. reproof of such as rest in the doing of some of the duties of their place and calling, and neglect others. Now this is a thing little thought on by most men in the world, most men content themselves in the doing of some duties that belong to them in their place and calling, though they neglect others: yea some exceedingly please, themselves in this, that they are diligent and painful in doing only some things that concern them in their particular office and calling. To instance but in one or two particulars. Some Parents( it may be) suffer their children to want nothing belonging to their bodies, they give them meat, drink and clothing, and provide all outward things needful for them: yea sometimes they make themselves drudges to scrape up abundance of wealth for them against after-times, and yet all this while neglect that duty laid vpon them, Ephes. 6.4. of bringing up their children in instruction and information of the Lord, that duty they perform not; and so some masters( happily) lay no more on their seruants than they are able to do, they provide for them wholesome and sufficient meat and drink, and in season, and they give them leave to refresh themselves at times convenient, but as for the duty of teaching and instructing them, and praying for them, those things are not thought vpon: and yet such Parents and such Masters please themselves in that which they do, and think they haue done that which concerns them towards their children and seruants: yea sometimes they stick not to say it, they haue done the part of Parents and Masters: sometimes such Parents say to their children, wee haue spared from our own backs and bellies for you, wee haue fared hardly, and gone thinly clad, for you, and we haue laboured night and day for your good, &c. and such Masters say to their seruants, what can you complain of? haue you not had your meate and drink wholesome and good, and your wages paid you? haue wee laid too much vpon you, &c. thus many Parents and Masters content themselves in doing only some things that concern them as they are Parents and Masters, and think that in so doing they haue discharged their office: but know thou whosoever thou art, thou being a Father or a Master, it is not enough for thee to do some duties, but thou must do all that concerns thee in that place and calling, thou must fulfil thine office, and leave nothing undone in it, that ought to be done. And to this purpose, A motive to stir up men to fulfil their office in any place or calling. Consider that every duty in thy place and calling more nearly concerns thyself, then those to whom it ought to be performed, for the doing of it may bring good to them, but much more good and comfort to thyself, in testifying thy faith, and sealing up comfort to thine own conscience: and the neglect of it may hinder their good, but it makes thee liable to the iudgment of God and deeper condemnation, and therfore look thou fulfil thine office. Alas will some say, I am not able to fulfil it, and to do all the duties that belong to mine office, I am not able to teach my family. Art thou not? that is thy shane, labour that thou maiest bee able, and according to that ability thou hast, perform that duty, and know for thy comfort, the Lord requires not the fulfilling of thine office, in doing the duties of it in perfect measure, that is impossible, it is but a conceit of the Papists, that men regenerate may fulfil the law of God in the time of this life, and may do more than they are commanded, even works of supererogation: that is but a fancy: do thou therefore all and every duty of thy place and calling, and though thou do some of them in weakness and much infirmity, yet the Lord will not cast away those duties so performed, if thou do them in truth and sincerity of heart, but will accept them in Christ, and let that be thy comfort. Now touching the argument the Apostle would haue to be used to persuade Archippus to take heed to his ministery, and to the fulfilling of it, in that he would haue him stirred up thereunto, because he had received it from the Lord, that the Lord of his grace and goodness had committed that office to him, it is easy to be concluded from hence. That it is a notable and very effectual argument to stir up a minister of the gospel to a careful and comfortable performance of his duty in that he hath received his ministry from the Lord, In that a minister of the gospel hath received his ministry from the Lord, it is of great weight to persuade him to a careful performance of his duty. in that the Lord of his grace and mercy hath reputed him faithful, and put him in that office, as the Apostle saith, 1 Tim. 1.12. it is a very powerful and smile argument to stir up a minister of the gospel, to be diligent, careful, faithful, and zealous in fulfilling his ministry, yea it serue● notably to comfort him against the storms and persecutions that are or may bee raised against him in doing his duty. For he having received his ministry from the Lord he knows the Lords arm is long and strong enough both to sustain and uphold him, and to render vengeance to those that shall unjustly disturb him. These things might be further stood on, but let it suffice to haue name them. Now here a question is to be answered,( i.) this. How shall a minister of the word, know that he hath received his ministry from the Lord, and that the Lord hath put him in that office. Answ. By three things. First, if the Lord haue given him a competent measure of gifts fit for the work of his ministry. Secondly, if he vpon trial and examination being found fit for that office, be designed to it by the governors of the Church. Thirdly, if( he exercising those gifts bestowed vpon him and faithfully discharging his duty) the Lord give a blessing unto his labours. By these shall a minister know that he hath received his ministry from the Lord. They of the separation, say our ministers are no true ministers, why so? Forsooth onely because they are not rightly called( as they suppose) by men. They cannot deny but that many of them are sufficiently qualified with gifts fit for the ministry, and that exercising those gifts, the Lord gives a blessing of their labours in the true conversion of many souls to God. But( say they) they are not rightly called by men, and therefore no true ministers. Admit this to be true( which they are never able to prove) shall an error and failing in men, make void the calling of God? grant this that there is some defect in the maner of their calling by men, for that is all they stand vpon, yet they having a competent measure of gifts fit for the ministry, and exercising those gifts by allowance from men that are in place and authority, and the Lord vouchsafing a blessing vpon their labours, it is a sufficient approbation of their calling. oh but they would haue the consent of the people in calling of ministers: who sees not their consent, in as much as they willingly submit themselves to their ministry, and are effectually wrought vpon by it, to their calling and conversion, yea therein the Lord doth( as it were) set his hand and seal to their ministry, and approve it. A false teacher may convert others( this is said by them but they are not able to prove it.) No surely, if this were true, then the argument of the Apostle was not good, whereby he proved himself a true Apostle, 1 Cor: 9.1.2. Am I not an Apostle? am I not free? haue I not seen Iesus Christ our Lord? are ye not my work in the Lord? If I be not an Apostle unto others, yet doubtless I am unto you, for y●e are the seal of mine Apostleship in the Lord. The question was whether he were a true Apostle or no: how doth he prove it? surely thus. That he was the instrument and means of their conversion, and therefore a true Apostle; Now if it were so, that a false teacher might convert souls, they might haue said, this is no good argument, but the Apostle knew well they could not so reply, he knew his argument to be sound and good, and if it was a good argument to prove Paul a true Apostle, then much more is it a good argument to prove an ordinary minister, a true minister, and called of God, that the Lord gives a blessing to his labours for the conversion of souls. From this argument ( thou hast received in the Lord) we may further gather. That in every office and lawful calling that men hold in Church or common-wealth, they are to haue an eye to the Lord, In every lawful calling, wherein men are, they must remember that they haue received it from the lord. and to remember that they haue received it from him, that the Lord of his grace and goodness hath vouchsafed to set them in that place and calling, be it never so mean, and if it bee a place of greater eminency and dignity, men are the more to look up to the Lord, and to consider the greatness of Gods grace in that their aduancement. Thus did Paul, Rom: 12.3. I say through the grace that is given unto me. and 1 Cor: 15.10. by the grace of God I am that I am. and hence it is that the Lord is wont to set out the greatness of the sin of men in high place, with the aduancement he had vouchsafed them. Thus he set out the sin of jeroboam, of Saul, yea of david himself, 2 Sam: 12 17. I haue annoynted thee King over Israel, and delivered thee out of the hand of Saul, &c. And this is of excellent use and special consequence: if men in any place and calling, to which they are lawfully called, ever look up to the Lord, and remember that he of his grace and goodness hath brought them to that place, doubtless, it will make men content with it, be it never so mean, and if it be a place of greater eminency, thankful to God for his mercy, Men having an eye to the Lord, from whom they haue received their places and callings, it makes them contented and thankful, and humble, and faithful, and conscionable, in discharging their duties. and it will make them walk humbly in that place, yea faithful and conscionable in doing the duties of it, knowing that as they haue received it from the Lord, so one day an account of it, is to be made to him. Kings and other great men, may make their under officers, but wee must remember that the offices themselves are from the Lord, and though the Prince may give thee an office, yet he cannot give thee a quietus est for thy unfaithfulness in that office, that is above his power, therefore ever look thou to the Lord, from whom thou hast received thine office, and thus think with thyself: surely the Lord of his goodness and grace hath brought me to this office, he ordained it before all times, that I should haue this office, he hath chosen out my Fathers house,( happily) base and obscure, and me the meanest of my brethren, he hath prepared a way and means for me, to come to this place, in my iudgment, weak and unlikely, and he hath prevailed over many great lets and impediments, that stood up against me, and hath put me into this place and office. Thus think with thyself, and thus consider the grace and goodness of the Lord in bringing thee to that place thou now holdest, and thou shalt find it will be a notable means to make thee contented with thy place, and thankful to God for it, and humble in thyself, and faithful and conscionable in doing the duties of it. VER. 18. The salvation by the hand of me Paul: Remember my bands. Grace bee with you, Amen. In this Verse we haue the closing or shutting up of this Epistle, The shutting up of this Epistle. and the Apostle shuts it up both with his own salutation to the Colossians, and that not written by the hand of his secretary( as the other were) but with his own hand, The salutation by the hand of me Paul. and with his prayer to God for them, that the grace of God might bee with them, ( Grace be with you) to which is added the usual word commonly subjoined to petitions made to the Lord ( Amen.) and between these two, between the Apostles salutation and prayer, is inserted and interlaced a short precept, that they should be mindful of him, and remember his bands. I will first clear the words of this verse, touching the sense and meaning of them; The salutation by the hand of me Paul: Interpretation. that is I Paul salute you under mine own hand; or, I Paul sand salutations to you written with mine own hand. ( Remember my bands.) By bands, we are to understand his imprisonment, which he suffered for the gospel of Christ: and the Apostle would haue the Colossians mindful of his imprisonment in praying for him, and in making use of his sufferings for the gospel to themselves, that they should both commend him to God in their prayers, and pray to the Lord to give him patience, strength, and constancy in his troubles, to stand fast in defence of the gospel, and to give him whatsoever his prisoners estate might stand in need of, and that they should make use of his patient and constant suffering for the truth of the gospel to themselves, and thereby themselves be more confirmed in the truth of the gospel, and encouraged to bear the like troubles for it, if they should bee called unto it. ( Grace be with you.) that is, the free and vndeserued love and favour of God in Christ, with all the fruits and tokens of it, be with you. ( Amen.) The word Amen being here added to the Apostles petition, it signifies his wish and desire of that he prayed for, and it is also a testifying of his assurance to obtain that which he prayed for; for that is the use of the word ( amen) at the end and shutting up of prayer, and so it is as much as if he had said, so be it, I wish it so, yea I do fully beleeue it shall be so, I assure myself that the Lord in his good time will grant my request. Thus then are we to conceive the apostles meaning in the words of this verse as if he had said. I Paul sand salutations to you written with mine own hand, and I would haue you mindful of my imprisonment, both in praying to God for me, that he would give me patience, strength, and constancy in my troubles, to stand fast in the defence of the gospel, and that he would give me whatsoever my prisoners estate standeth in need of, and in making use of my suffering for the truth, thereby the more to confirm you in the truth of the gospel, and to encourage you to bear the like troubles, if you be called unto them. And the free and vndeserued love of God in Christ, with all the fruits and tokens of it, be with you; so I wish and desire, and do fully beleeue and assure myself it shall be so. Come we now to speak of the things here laid before us, in that order they are propounded by the holy ghost, and first of the Apostles own salutation sent to the Colossians: he sent salutations from himself to the Colossians,( no doubt) as a token of his true and unfeigned love to them, the point from hence offered. That wee in like sort may salute others, and thereby testify our love unto them. I haue already handled, and therefore I pass by it, and the thing we are especially to mark in these words is this, that the Apostle sent his own salutations to the Colossians, written not by the hand of his secretary, as the foregoing salutations were, but with his own hand. Now what might be the reason of this?( for thence we shall gather the doctrine,) the reason of it is given by the Apostle himself, 2 Thess. 3.17. where he thus writes, The salutation of me Paul, with mine own hand, which is the token in every Epistle, so I writ: as if he had said, I sand salutations unto you written with mine own hand, and in this manner of writing, written in these characters, and after this form of letters ( so I writ) as a token and certain mark that I use in every Epistle of mine, whereby men may know them to be( indeed) my Epistles, and that they come from me, and are not counterfeit. Wee see then the reason why the Apostle here writ salutations to the Colossians with his own hand, It is an old slight of Satan and his instrument▪( if they can to thrust vpon the Church forged and cou●terfet writings in stead of true, to corru t religion and to deceive Gods people. it was this to prevent the danger of counterfeit Epistles that might pass under his name, that all might know by that his hand-writing, that it was Pauls own Epistle, and not one foisted, and thrust in instead of his. Hence we may easily gather thus much. That it is an ancient slight of Satan, and his instruments, to thrust vpon the Church( if possibly he may) forged and counterfeit writings in stead of true, thereby to corrupt religion, and to deceive the people of God, it is an old stratagem, and trick of the devill( if he can) to foist into the Church, bastardly writings, under the names of Apostles, and other Ancient writers, thereby to spread many errors, and for the corrupting of sound and wholesome doctrine. Thus it was in the Apostles time, and therefore he writ salutations with his own hand, to prevent the danger of such counterfeit writings; yea this further appears 2 Thes. 2.2. Where he doth beseech them of that Church, by the coming of our Lord Iesus Christ, and by their assembling unto him, that they should not be suddenly moved from their mind, nor troubled, neither by Spirit, nor by word, nor by letter, as from him and the other Apostles, as if he had said, there be some that carry about counterfeit letters under my name, but be not you suddenly moved from your mind by such letters, bearing my name, or the name of some other Apostle. And this being so in ancient times, even in the time of the Apostles, wee are not to marvell at it in times succeeding, especially in the daies of Antichrist, We are not to be troubled at this that many Popish Canons, Decrees and determinations are fathered vpon Apostles, Fathers, and councils. and when he was in his ruff, wee are not then to think it strange, that then many counterfeit writings were thrust vpon the Church, and we must know it is of no force, and nothing worth, which is commonly in the mouths of our aduersaries the Papists: these are the Canons of the Apostles, these are the Decrees of the Fathers, these are the determinations of councils; for many times such Canons, Decrees, and determinations, carrying the names of Apostles, Fathers, and councils, if they bee duly examined, prove no better then the idle dreams of fat-bellied Monckes; we find many counterfeit writings fathered on men of ancient times, which( indeed) were never known to them, yea from this slight of the devill came those forged Gospels of Nichodemus, of Thomas, of bartholomew, the Acts of Abdias, and many counterfeit Epistles, as that to Laodicea, &c. Now then for further use of this to ourselves. Seeing it is so, hence it follows that it is needful there should be some marks by which men may know Scripture to bee true canonical Scripture, It is needful ●here should be some infallible works by which men should know Scripture to be canonical there must needs be some infallible notes by which the writings of the Prophets and Apostles, may bee discerned, and distinguished from all other writings of men whatsoever, and whereby men may bee certified and assured that they are the writings of the Prophets and Apostles, and so indeed the true word of God. Now what bee these marks may somy say? If the Papists answer this question, they will tell you, the mark by which wee may know Scripture to bee true canonical Scripture, The Popish note& mark of canonical Scripture. is the testimony and tradition of the Church, because the Church saith so, and it is the tradition of the Church, that these and these are the Prophets and Apostles; and therefore we know them to be so; but this cannot bee an infallible note and mark whereby wee may know Scripture to be Scripture, because the authority of the Church is inferior to the Scripture, the excellency and authority of Scripture being above all men and Angels, as appears Gal. 1.8. Therefore the Church cannot authorize the word of God, and certainly assure men, this is Scripture, this is not; The ministry of the Church may induce and move men to assent to the Scripture, Note. but it cannot authorize it in the mind and conscience of any; no, True and infallible marks and notes of canonical Scripture. no, there bee other infallible notes and marks, by which we may know Scripture to bee Scripture, and those perpetual, as namely. 1 The evidence of the Spirit imprinted in the Scripture, and showing itself in every line of it. 2 The purity and perfection of Scripture. 3 The consent of one part with another. 4 The antiquity of it. 5 The majesty of it in plainness of speech. 6 The power of it over the conscience. and 7 The wonderful effect of it; the gospel being contrary to mans corrupt nature, yet hath it in all ages won men to it. 8 The certain prophesies of things to come, which none but God could foretell. 9 The admirable preservation of it against time and tyrants. 10 The devils rage against them that follow it. 11 The judgements of God, that haue befallen such as opposed it. 12 The constant sufferings of many millions that haue shed their blood for the gospel of Christ. These, and many other like, are notes and marks whereby wee may discern, and certainly know the writings of the Prophets and Apostles to bee their writings, and may distinguish them from al other writings whatsoever. And touching these, and the like infallible notes of Scripture, we must find them so to ourselves, they must be means to settle our consciences, and to assure us that the canonical books of the old and new testament, are( indeed) the word of God. It is to bee feared, We are to bee persuaded that the books of the old and new Testament are the word of God. if the Lord should suffer Religion to be altered with the time, that many amongst us would be found unsettled touching this point, and would bee ready to yield consent to any counterset writings in stead of the Scripture, time of trial may come we know not how soon; therefore labour thou to bee settled in this assurance, that the canonical writings of the Prophets and Apostles are indeed the word of the eternal God, and never rest till thou be thereunto persuaded by the evidence of the Spirit imprinted in them, and by the purity, perfection, majesty, power, and spiritual grace, appearing in them, yea, never rest till thou find that Spirit and grace powerful in thine own heart, and then undoubtedly, Note. though never a man in the world aclowledge Scripture to be Scripture, yet thy heart seasoned with grace, will make thy mouth confess it. And so much of the Apostles salutation written with his own hand. Now to his precept ( Remember my bands) bee mindful of my imprisonment in praying for me, and in making use of it to yourselves. Where first wee may observe, that the Apostle did not dissolutely cast off the care of his own estate, he was not secure, as presuming vpon his strength in time of his trouble, but himself begged of God continually, and he requested the Church also to beg for him, whatsoever should be needful for him in that estate. Whence we learn thus much, I will but name it. That Gods children should be far from carnal security, and confidence in their strength and wisdom in the time of their trouble and afflicton, Gods children should bee far from carnal security and confidence in their strength and wisdom in time of their affliction Gods children should be far from presuming and lifting up themselves in regard of their strength in time of trial, by sickness, imprisonment or the like, they should then bee instant with the Lord in prayer themselves, for strength, patience, and comfort, and all graces needful, and also entreat others to bee mindful of them in their prayers to that purpose in time of trouble and trial, even the best and dearest of Gods children haue need of other mens help by their prayers to recommend them to God, craving for them strength, and patience, and comfort. It is an easy matter to see and aclowledge Gods mercy, and good providence in time of health, peace, and plenty, Gods children are to seek to God for strength, power, and comfort in time of their trouble. and to rest contented therewith. But it is hard to the best to do it in time of trouble, and affliction, and to quiet themselves with Gods disposing hand in the day of trouble, sickness, or any other distress, is no easy matter for the best of Gods children: and therefore then they are to call vpon God for strength, patience, and comfort themselves, and to entreat others to do the like for them. This point I further handled, verse the 3. and therefore I pass by it and come to consider the precept itself, ( Remember my bands.) Where we are plainly taught this duty. That we are to take knowledge of the afflictions of our brethren, and to be mindful of them, Wee are to take notice of the afflictions of our brethren, and to be so mindful of them as that we help and relieve them what we are able. yea so mindful of them, as that we reach out our helping hand to them by prayer, by comfort, or otherwise, as occasion shall be offered unto vs. And this is further most plainly taught, Heb. 13.3. Remember( saith the author of that Epistle) them that are in bonds, as though ye were bound with them: and them that are in affliction, as if ye were also afflicted in the body. If ourselves were in prison, or any way afflicted, without question, we would be so mindful of ourselves, as wee would earnestly call vpon God for ease, comfort, release, and deliverance, and we would use all good means we were able to relieve ourselves, so ought wee to do to our brethren in time of their affliction, even to pray for their ease, comfort and deliverance, and to comfort and help them, as if we were in their stead. The reason and ground of this we find, 1. Cor. 12.26. We are members of one body, and therefore should haue a feeling of the hurt one of another, and be touched with it: yea so touched, as that we should bee careful for the good of one another. We haue often had occasion to speak of this point, yet it cannot to often bee remembered, it is a duty wherein we are much defective: it was the complaint of the Prophet Amos 6.4.5.6. that men in his time did lye on their beds, and stretch themselves on their beds, and eat the lambs of the flock, and calves out of the stall; they sing to the sound of the viol, they invent to themselves instruments of music like david. They drink wine in bowls, and anointed themselves with the chief ointment, but no man was sorry for the affliction of joseph, no man remembered the affliction of their brethren, and this complaint may justly be taken up against many in these daies that enjoy health, wealth, liberty and plenty of all things, and they pass their time in feasting and jollity, and haue little or no remembrance, at least no feeling remembrance of the afflictions of their poor brethren, just reproof of those who enjoying many good things pass their time in jollity,& forget the affliction of their poor brethren. well know thou whosoever thou art, this is thy duty, thou enjoying health and prosperity, thou art to haue in thee a feeling remembrance of the miseries of others, we haue a notable example in daniel, though he himself was in great honour preferred above all the Princes of Persia, and second to the King, yet when he saw the captivity of Gods people still continued, and the people of God still oppressed by the heathen, his heart was heavy, his soul melted within him, and he humbled his soul with fasting, Daniel. 9.3. so if thou see or hear that the people of God, or any one of Gods children are in bonds, or any way afflicted, thyself enjoying liberty and freedom from the like affliction, and having cause of rejoicing for thy prosperity, thy heart ought to be resolved into sorrow, for their affliction, and to be touched with a feeling of it, and thou art to express thy sorrow by prayers and tears, and to reach out thy helping hand unto them as occasion shall be offered unto thee, and know thus much, that if thine heart be so taken up with the consideration of thine own prosperity that sorrow for the affliction of others cannot enter into it, yea such sorrow as will break out into prayers and tears, certainly thy hart is not right within thee. One thing yet remaines which is offered unto us from this precept( remember my bonds,) the Apostle would haue the Colossians remember his bonds by making use of them to themselves for their own confirmation in the truth of the gospel, the point from hence is this. Other mens sufferings for the gospel seen or heard of by us should become profitable to us, they should make us more firmly cleave to the truth of the gospel, We are to profit by the afflictions of others that are known to vs. How wee are to profit by them. more soundly to profess it, yea thereby we should be the more moved to renounce the vanities of the world, from which we are called by the voice of the gospel. And consider wee but thus much, haue and do the Saints of God suffer much for the profession of the gospel; yea haue holy martyrs endured extreme torments, and shed their blood for the truth of the gospel? and cannot or do not these things seen or heard of move thee to leave the vanities of the world, and more soundly and sincerely to profess the truth of the gospel? surely then thou hast not profited by the consideration of their sufferings as thou oughtest, and one day the suffering of the Saints, and the blood of the Martyrs shall rise up in iudgement against thee: see more of this chap. 1.24. Come wee to the Apostles prayer, with which he shuts up his Epistle it being( indeed) the last words of his Epistle( grace be with you) his meaning( as before we shewed) in this prayer is thus much, the free and vndeserued love and favour of God in Christ, with all the fruits and tokens of it be with you, so I wish, and I do fully beleeue it shall be so, it may be some may desire for the better understanding of this prayer, to be informed more particularly what be those fruits, and what bee those tokens of Gods free and vndeserued love in Christ, The fruits of Gods free love and favor in Christ. let them know in a word, that the fruits of it are all spiritual blessings as the Apostle calls them Ephes. 1.3. wherewith the Lord doth bless his chosen in Christ, belonging to their eternal life and salvation, as( namely) remission of sins, justification, adoption, sanctification, &c. and the tokens of that free and vndeserued love of God in Christ are these, The tokens of Gods free love and savour in Christ. the holy means of salvation vouchsafed and made effectual to Gods chosen by the operation of his Spirit, the sense and feeling of Grace in their hearts, temporal good things rightly and purely used. One grace or good thing taken away from them, and supplied by an other vouchsafed unto them, affliction sanctified and made profitable to them and the like, and so this prayer of the Apostle( grace be with you) comprehends a desire of much good to the Colossians. And thus more fully understanding the words, come we to the matter of instruction hence offered; and first in that the Apostle concludes with this petition only,( Grace be with you) in that he wisheth to the Colossians no other good thing but this, that Gods free grace& love might be with them, we may easily gather thus much That nothing is more excellent, or more to bee wished for, then the grace of God in Christ, the free and vndeserued favor of God in Christ, Nothing is more to be desired and sought after then the free grace and favor of God in Christ. with the fruits and tokens of it, is to be desired and sought after as the chiefest good thing and above all things whatsoever. Wee haue a notable example to this purpose in david, Psalm. 4.6.7. there be many that say who will show us any good? but Lord lift up the light of thy countenance vpon vs. Thou hast given me more ioy of heart, then they haue had, when their wheat and wine did abound, as if he had said, let others in the world desire, and seek after what they will, as riches, pleasures, honours, and the like, my chief desire is of the grace and favour of the Lord, Lord lift up the light of thy countenance upon me, therein stands my chief ioy and comfort, yea I find more true ioy and comfort in that, then in the increase of corn and wine, and in all the riches of the world. Thus also stood Paul affencted, Philip. 3.8. he counted all things but loss, for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things loss, and do judge them to be dung, that I might win Christ, vers. 9. and that he might be found in Christ, and so in the favour of God through him, and there bee many reasons of this why the grace and favour of God in Christ should be desired and sought after above all other things. First, the grace and favor of God in Christ is proper and peculiar to Gods children: riches& outward good things are common to them with the wicked. Secondly the grace and favour of God in Christ is the roote and ground of all good things profitable and comfortable in this life, and in the life to come, it doth entitle us to all the comforts and good things of this life, and of the life to come, there is no good thing belonging to this life or the life to come, that comes from any other cause or ground but from the grace and favour of God in Christ, without that we haue no title to the least blessing or good thing whatsoever, no not the least crumb of bread: and Thirdly, the grace and favour of God in Christ, is that alone which doth season and sweeten all the outward things of this life, and makes them truly comfortable, and indeed blessings unto us, without which, they are but an heap of miseries,&( as the Preacher speaks in the book of Ecclesiastes) accursed vanities and bitter vexations of spirit, given to make men more inexcusable, and to plunge them into deeper condemnation. These reasons do sufficiently clear it, that the grace and favor of God in Christ is to be desired and sought after above all other things, and let not this be a matter of speculation, a matter of knowledge onely. Let us not onely know it that the grace and favor of God in Christ is a most excellent thing, but let the consideration of the excellency of it affect our hearts and souls, and make us breath and seek after it above all things in the world, Our harts are to be affencted with the excellency of Gods grace& favour in Christ, that we may seek after it above all other things. it is the common course of the most in the world, to toil and moil, to trudge up and down night and day, far and near, seeking after wealth, honour, pleasures, preferment, &c. but as for the favour of God in Christ, they regard it not, they haue little or no care to find any assurance of that at all. Well, wee must not onely bee able to speak of the grace and favour of God in Christ, and to commend it, and say, oh it is better worth then all the riches in the world, but the excellency of it must stir us up to desire it, and to spend both time and strength in seeking after it above all other things, and this wee shall never do till wee find ourselves to stand in need of it, wee must find ourselves to stand in extreme need of Gods grace and favour in Christ. We must find ourselves to stand in extreme need of Gods grace& favour in Christ. Happily some will say, is there any that thinks he stands not in need of Gods grace and favour in Christ? Indeed every one in general terms will say he is a sinner, and will confess that he stands in need of Gods grace in Christ, but yet many find not themselves to stand in extreme need of it, and that may thus appear: do not many in the world account great sins, little sins, and little sins no sins at all? do they not esteem Sabbath breaking, customary swearing, idle and foolish talking, petty trifling sins? and if they be reproved for these sins, be not their answers ready? do you make this so great a matter, a little working in the morning on the Sabbath, selling of a triflle on that day, now and then swearing and jesting a little? why, this is nothing, I pray God I never do worse, and then I hope I shall do well enough, and as for such as make conscience of these things, and carefully seek after assurance of Gods grace and favour in Christ, do they not load them with odious and reproachful nicknames, calling them puritans, hypocrites, dissemblers and the like? Now what bee these things( I beseech you) but plain evidences, and demonstrations, that howsoever many say they are sinners, and they stand in need of Gods grace in Christ, yet they think they stand not in so great need of it as indeed they do? Labour we therefore to find ourselves to stand in extreme need of the grace of God in Christ, and to find ourselves without that in a most miserable case, in respect of the least of our sins, and finding our great need of Gods grace in Christ, let us hunger and thirst after it above all things in the world, and be stirred up carefully to use the means that serve to work and increase assurance of Gods grace and favour towards us, and to seal it up in our hearts, as namely, frequent and diligent hearing, reading and meditating in the word of God, prayer, use of the Sacraments and the like, and yet further to stir us up to affect the grace of God in Christ, and to seek after it above all other things, consider these things. 1 First, if a man bee as wealthy as ever was Salomon, Two motives to stir us up to affect Gods grace in Christ, and to seek after it above al other things. so that gold be as plentiful with him as chips or stones in the street, and he enjoys that wealth all his life, which is very uncertain, as job saith 18.15. brimstone is scattered on the house of the wicked, it is fit matter for Gods vengeance, if the fire of Gods wrath but touch it, it kindles presently and consumes all, but suppose he enjoy his wealth for the space of four score yeares, or an hundred yeares, yet if he want the grace of God in Christ, he is sure to haue hell for ever, and he that loseth his soul for the gain of all the world, hath but a miserable bargain. 2 again, consider wee that it is not all the wealth in the world that can do us any good in time of distress of conscience, and in the pangs of death; no, no, when a man is galled with the gripes of a guilty conscience, it is not all the world( if it were his) that could purchase the least dram of that comfort Gods children find in their sealed apprehension of Gods favour towards them, and it is onely that that will minister comfort in time of distress of mind, and in the hour of death, and therefore learn thou to prise the grace of God in Christ as it ought to bee prized, and let thy heart bee set on it as the most excellent thing in the world. Labour to see thyself stand in extreme need of it, hunger and thirst after it, and seek for it above all things, and never rest seeking till thou find some assurance that it belongs to thee. And that thou bee not deceived remember the tokens of it before spoken of. never rest till thou find the holy means of salvation powerful unto thee to thy true conversion, and to the working of grace in thee, and that thou hast some feeling of grace in thine heart, and that if the Lord give thee temporal good things, thou hast also power to use them aright, and dost use them purely, with prayer, and to right ends; not to riot, pride, and to wantonness, but to the glory of God, and to the good of thyself, and others, and that if the Lord take away some good things from thee, he supplies it another way; as if he take from thee health, wealth, or the like, yet he makes supply, by giuing thee patience, and contentment, and that if thou be afflicted, thy afflictions are sanctified unto thee, and thou art made better by them, and if thou find these and the like tokens, comfort thyself, and assure thyself, Gods grace and favour in Christ belongs to thee; and howsoever these, Note. and the like tokens and signs of Gods grace, and the sense of it in thine heart, may bee lost for a time, yet Gods favour itself can never bee lost, but when all other things fail thee, that will stand by thee, and continue with thee for ever. In the next place note we in a word, that our Apostle begun with his wish of grace, to the Colossians, Cap. 1.2 Grace be with you and peace from God our Father, and from the Lord Iesus Christ: and here he ends with the same wish, Grace be with you. Teaching us thus much. That the free grace of God is the beginning and the end of all, it is all in all in the matter of our salvation. Gods free grace is all in all in the matter of salvation. And this may be easily further confirmed, for why? Election is of grace, Rom. 11.5. Vocation is of grace, 2 Tim. 1.9. justification is freely by grace, Rom. 3.24. Faith is of grace, Phil. 2.13. eternal life and salvation is of grace, Rom. 6.23. And all being thus of grace, where then is any place for mans merit, Mans merit hath no place in that matter of salvation. that our aduersaries, the Papists, hold and maintain? certainly Gods free grace and mans merit cannot stand together; if all bee of grace, there can bee no works of preparation, meriting ex congruo( as they speak) not any work meriting ex condigno, these bee but dreams, and devices of idle brains. I leave them, and come to the last word, ( Amen) In which the Apostle, as we shewed) signifies his desire of the things he prayed for, and testifies his assurance to obtain them. Touching desire in prayer, I haue heretofore spoken. Now concerning assurance of obtaining things prayed for, signified in this word ( Amen) know thus much. That wee must come to the Lord in prayer with assurance to bee heard, We must pray to the Lord with assurance to be heard. wee must be able to say Amen to our prayers: assent and affiance of heart must go with the request of our lips made to the Lord, wee must by faith rest on God, for the accomplishment of the things wee haue hearty dersied. mark 11.24. Saith Christ, whatsoever ye desire when ye pray, beleeue that ye shall haue it, and it shall be done unto you. Iam. 1.6. But let him ask in faith, and waver not. And that wee err not touching this point, know that our faith in prayer must rest on the promise of God, Faith in prayer must rest on Gods promise. and must beleeue the Lord will grant the things wee pray for, as he hath promised them, the good things of this life, if the giuing of them bee for his glory, and our good, and spiritual good things absolutely. Thus must our faith in prayer ever haue relation to Gods promise. Some may object, that faith in prayer is not always needful, for God sometimes hears vnbeleeuers, Psalm. 107. david shows at large, that when men are in distress and misery, both believers, and vnbeleeuers, they cry unto the Lord, and he delivers them out of their distress; he gives there many instances, therefore it may seem that faith is not always necessary in prayer, to make it acceptable to God? Answer: God doth sometimes relieve the oppressed, and hear their groans and cries, though they bee vnbeleeuers, not because their prayers do please him, and are acceptable to him, but for the execution of his iustice vpon such as wrong them. Iam. 5.4. Behold the hire of the labourers which haue reaped your fields( which is of you kept back by fraud) crieth, and the cries of them which haue reaped, are entred into the ears of the Lord of hosts. It is thence clear, that oppression, and defrauding of the poor, bee crying sins, and the cries of the oppressed bring down Gods vengeance on their oppressors, God doth sometimes hear the cries and complaints of vnbeleeuers, Two causes why God sometimes heareth the cries of vnbeleeuers. regarding their cause( namely) their wrongs, and oppressions, not their persons, or prayers: and this he doth for two causes. 1 First, to set forth the greatness of his mercy, that reacheth even to vnbeleeuers, as he suffers the sun to shine, and the rain to fall on the just and on the unjust, Math. 5.45. so he doth not contemn the tears of them whose cause is just, and calls for iudgement, though themselves be wicked. 2 Secondly, God sometimes hears the complaints of vnbeleeuers, regarding their cause, not their persons, or prayers, thereby to stir up true believers to call on him more earnestly, when they see that even the cries and the tears of the wicked are not fruitless, it is a notable inducemcement to stir up true believers to bee earnest in prayer. And let the consideration of it stir thee up that art a true believer, even to come to the Lord in the prayer of faith. Gods mercy to vnbeleeuers considered must stir up true believers to come to the Lord in the prayer of faith. Doth the Lord sometimes hear the cries and complaints of vnbeleeuers, which haue no promise made unto them? Then do thou remember the promise of God made to thee, and rest vpon it by faith, according to the tenor of it, say Amen to thy prayers. Let the assent and affiance of thine heart go together with thy voice, and then undoubtedly the Lord according to his promise, will hear and grant thy request. From the word Amen, some object on this manner. Say they, it is an Hebrew word, and so a word of a tongue unknown to the common sort, and yet it is used by them in prayer; why then may they not use many words of an unknown tongue, and a whole prayer in an unknown tongue? Answer: Though the word ( Amen) bee a word of an unknown tongue, yet by use it is become as familiar as any other English word, and therefore this makes nothing for the defence of Popish prayer in an unknown tongue. Soli Deo gloria. FINIS.