An exposition of the Epistle of St Paule to the Colossians deliuered in sundry sermons, preached by Edvvard Elton minister of Gods word at St Mary Magdalens Bermondsey neare London. And now by him published intending the further good of his charge, and the profit of as many as shall please to reade it.

THE FOVRTH CHAPTER.

VERSE I.

Yee Masters, doe vnto your Seruants that which is iust and equall, knowing that yee also haue a Master in heauen.

IN this first verse of this Chapter, the Apostle doth still continue his exhortation, begunne verse the 18. of the foregoing Chap∣ter, containing speciall dut••es of Christians, as they stand in relation one to another, in some particular state and condition of life, and hauing before pro∣pounded, and vrged the dutie of Seruants towards their Masters.

Heere hee sets downe on the other side, the dutie of Masters towards their Seruants; and he tels Masters, here be two things required of them towards their seruants; as (namely) that they doe to their seruants.

That which is iust. And That which is equall.

And these two things, the Apostle doth vrge on Ma∣sters by way of exhortation, generally propounded in these words (Yee Masters doe to your Seruants that which is equall.) And then hee strengthens this exhortation, and moues 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 subiect to none, but that they also haue a Master aboue them, to whose censure they are subiect, and to whom they must one day yeeld an account (as of all their doings) so of their dealings with their Seruants.

And this argument the Apostle doth amplifie.

First, by their own knowledge, (or at least, they ought to know, and consider it) Knowing (saith the Apostle) that yee also haue a Master.

And then, by setting downe what Master it is they haue aboue them (namely) not an earthly, but an hea∣uenly Master

And so the generall things before vs in this Verse, are these two.

First, a generall exhortation to Masters to doe to their seruants, that which is iust and equall.

Secondly, a reason to strengthen that exhortation, and to presse these duties on them (namely) this, because Masters know (or at least, ought to know) that they are not absolute Masters, and subiect to none, but haue also an heauenly Lord and Master aboue them, to whose cen∣sure they are subiect, and to whom they must one day render an account.

Of these two things in order.

What we are to vnderstand by Masters and Seruants we heard before in the 22. Verse of the foregoing Chap∣ter, (namely) such as are masters according to the flesh,

and such are seruants for wages, terme of yeeres, or how∣soeuer. (Doe) the word properly signifies, exhibite, or yeeld▪ (that which is iust) that is, that you are bound vnto, and of right ought to yeeld vnto them, and cannot deny them, vnlesse you deale vniustlie with them; (and equall) that is, that which is meet and fit for you to yeeld to them euen that which it beseemeth you to yeeld to them, in regard of equity, piety, and a good conscience. Thus then conceiue the meaning of this exhortation.

You that are Masters according to the flesh, yeeld to your Seruants, that you are bound vnto, and of right ought to yeelde vnto them, vnlesse you will doe them wrong, and deale vniustly with them, and that also that becommeth you to yeeld to them, e∣uen in equity, piety, and good conscience. [Doct. 1]

Now, first the duty of Masters towards their seruants heere expressed comes to be further considered.

In handling of it, I will first lay foorth the particulars wherein the iust dealing of Masters towards their seruants consisteth.

First, the particular things which Masters are of right [ 1] to yeeld to their Seruants.

Secondly, the speciall things wherein stands their e∣quall [ 2] dealing with their seruants; and what bee the par∣ticulars that Masters are to yeeld to their Seruants in equi∣tie and good conscience.

Thirdly, I will shew the extent of the dutie touching [ 3] the persons, (namely) who bee the Masters that are to deale iustly and conscionably with their Seruants.

And then after some examination, I will bring some [ 4] motiues to stirre them vp whom this dutie concernes to the practise of it.

First therefore, know we, that Masters are of right to yeeld to their seruants three things, their iust dealing with their Seruants stands in three things.

[ 1] First, in requiring of them, not onely lawfull things, but things proportionable to their power and strength.

For as the Master must looke, that none of his seruants be idle, so he must see that none of them bee oppressed; if either of these things come to passe, that the Seruant bee ouerburdened, or idle, it is a fault in the Master, and hee dealeth not iustly with his Seruant. Salomon saith, A righ∣teous man, a iust dealing man, regardeth the life of his beast, hee will not load his poore dumbe beast, with too heauie burdens, but hee 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 businesse and worke.

[ 2] Secondly, Masters are of right to yeeld to their Ser∣uants prouision of meate, drinke, and cloathing, or com∣petent wages to prouide the same, and that they haue their meate, drinke, and wages in due season; for that, the law of God, the law of nature, and the law of nations, and cu∣stome among all men; yea, among the very heathen re∣quires: and it is a iust 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 Sauior 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 huswife wee reade, that shee riseth whiles it is yet night, and giueth the portion to her hous∣hold, and the ordinarie to her maides; though shee raise vp her seruants betimes to worke, yet shee is not cruell toward them, but giues them their foode in due season. Shee feares not the snow for her family, for all her fami∣ly is cloathed with Scarlet, or with double, &c. shee prouides warme and thicke cloathes for her seruants that they may be defended against the extremity of cold.

[ 3] Thirdly, masters are of right to yeeld to their seruants, iust censure and correction for their faults, they must not censure and correct them without iust cause, or exces∣siuely,

but they must proportion out their admonitions, rebukes, and chastisments, according to the offences of their seruants, and to that ende, they must wisely consi∣der the nature and qualitie of the offence, and of light, and small offences, and little ouersightes, not to tak notice. Giue not eare to all the words that men speake, lest thou heare thy seruant cursing thee. This reason is giuen of it. For often times thine heart knoweth that thou hast cursed others: thine owne heart can tell thee, thou hast spoken as bad words against thy betters, and if the fault bee greater, deseruing admonition, or rebuke, or correction, to measure it out according to the nature and qualitie of it; hee must also consider, how often, or seldome, the Seruant hath fallen into that fault, and whether hee will bee bettered by word onely, or no, and if hee finde, that hee will not bee chastised with words alone, Though hee vnderstand, yet will not answer, as it is Prouerb. 29.19. then to vse further chastisement.

And hee must euer take heede of passion in time of his censure, that he neither rebuke nor correct his seruant in rage and passion, for that will certainely carry him be∣yond iust measure, but hee must doe it in compassion euen mourning in his heart for the sinne of his seruant, with desire to helpe him out of it.

And these three things spoken of are the particu∣lars, that Masters are of right to yeelde to their Ser∣uants.

Now in the second place, the speciall things that Ma∣sters are to yeeld to their Seruants in equity and consci∣ence, are these three.

That is,

First, moderate rest from their labours, lawfull recrea∣tion, without which seruants cannot continue with any [ 1] cheerefulnesse in the duties of their callings; and hence it is often said in the Lawe that thy seruant and hand∣maide may rest as well as thou. Especially Ma∣sters

are bound in equity and eonscience to giue their ser∣uants liberty to sanctifie the Sabbath, and to keep an holy rest to the Lord on his day, both publikely and priuate∣ly; for they being created and redeemed as well as their masters, are as highly endebted to the seruice and wor∣ship of God as their Masters, this is plainely expressed in the fourth Commandement.

[ 2] The second speciall thing that masters are to yeeld to their Seruants in equitie and conscience, is a supply of things needfull (according to their ability) in time of their seruāts sicknes, when the seruant is vnder the hand of God by sickenesse, the master must prouide (as he is able) all good meanes that serue for his health and recouery, and that he may haue good vsage in time of his weakenesse, and not cast him off at large, as the Amalakite did the poore Aegiptian, being sicke in the field. And the Master may not defraude his seruant when he is sicke, of things need∣full, neither may he abridge him of any part of his wages, for the time of his sickenesse; because the seruant is not then restrained from working by his owne negligence, but by the hand of God, and it may bee, hath gotten his sickenesse by his faithfull paines taking in his masters ser∣uice; and therefore his master in equitie is bound to re∣leeue him with things needefull, and to giue him his full wages agreed on betweene them at the first.

[ 3] The last speciall thinge that Masters are to yeelde, to their seruants in conscience, is, according to their power, some further recompence, ouer and aboue their wages, when they depart from them, according to the good and long seruice they haue done them.

The Lord commanded, that when there was a manu∣mission, a free sendinge out of seruantes: they should not let them goe away emptie, but that they should giue them a liberall reward, of that the Lord had blessed them withall, by their seruice. Howsoeuer, that lawe was one of the judicialls belonging to the Iewes regiment: yet the e∣quitie

of it, is perpetuall, and belonges to vs, and to our posteritie for euer. And wee see then what are the speciall thinges, that Masters are to yeeld to their seruants, in equi∣tie and conscience.

Nowe, for the third thing propounded (namely) who bee the Masters, that are to deale thus justlie, and consci∣onablie, with their seruants, that is laide downe in the first word (Masters) The Apostle speaking indefinitely, hee giues vs to vnderstand, that this dutie belonges to all Ma∣sters whatsoeuer, without exception, of what state, calling, or condition soeuer they be: and let not any man thinke that his greatnesse in place and calling, or his meane con∣condition can dispence, with the neglect of any of the forenamed particulars. And let all masters trie and exa∣mine themselues touching the duties deliuered, and lay their practise to the rule: and if they so doe, where is the Master to be found that can cleare himselfe, and can iust∣ly say, hee hath not failed in his dutie towards his ser¦uants: and to passe by them that faile of infirmitie, and a∣gainst their purpose, are there not many Masters that faile wittingly and willingly? Are there not some who are so farre from yeelding that which is iust and right to their seruants, as that many waies they wrong them with hard and cruell seruices, with burdens too heauy, with stripes too many, and which is barbarous, and sauoureth of cru∣eltie, pinch them in their foode? Doe they not (as we vse to say) both backe-beate them, and belly-beate them? And are there not some who are euer finding fault with e∣uerie trifling ouersight? and if the fault bee greater, are there not some who are so farre from considering the na∣ture and qualitie of the offence, and from griefe and com∣passion in correcting, as they fall on their seruants in a rage and violent passion, rate him, and beate him most vnrea∣sonably? And if we looke to things that are to be yeelded to seruants in equity and conscience, how doe many Ma∣sters therein come short of their dutie? Doe they not de∣nie

their Seruants moderate rest and correction, vnlesse on the Lords day when they should bee otherwise exerci∣sed? Then they can be content their seruants should haue free libertie to recreate themselues, wherein it doth more harme to their soules, then good to their bodies. And do not some Masters abridge their seruants of libertie to san∣ctifie the Sabbath? yea, doe they not of a couetous minde compell their Seruants, happily well minded, euen against their wils to breake the Sabbath, and to doe the ordinarie workes of their callings? And is not a vsuall thing for Masters to cause their seruants, almost euery Sabbath to tarrie at home, to dresse meate, and to make readie their dinners, and so indeede, they eate the flesh, and drinke the bloud of their Seruants? And are there not many Masters, who are so farre from recompencing the good seruice of their seruants with some thing ouer and aboue their wages, as many times they stay their wages for their siknesse, or for something they pretend, they haue lost, or some damage they receiued by them? Where is almost a Master that doth carefully prouide things needefull for his seruants in time of sickenesse? Nay, doe not many Masters murmurre and grudge at it, that the poore sicke seruant eats and drinkes, and doth nothing but spend and burden the family, and if they can by any meanes, they will packe him out of the house, and if once they get him out, neuer after regard him; these and the like, are the dea∣lings of many masters, and gouernours towards their seruants.

[Vse.] Therefore thou being a Master trie thy selfe by the things now laid before thee, that finding thy selfe defe∣ctiue and short of that dutie thou oughtest to performe to thy seruants; bee humble for that sinne, it is a sinne a∣gainst thy personall calling, and therefore a greeuous sin, and so long as thou doest liue in that sinne thou canst haue no true peace in thine owne conscience, nor any assurance of Gods speciall potection ouer thee.

Therefore humble thy selfe, and betimes repent of that sinne, and now knowing thy duty, learne euer heereafter to make conscience of it; and to helpe thee forward, con∣sider further these three things.

First know that if a master deale vniustly or vnequally with his seruants, hee doth exceedingly prouoke the Lord to anger and heauie displeasure against him: vniust or vnequall dealing with seruants is a crying sinne, it calles for vengeance. Beholde the hire of the labou∣rers (who are seruants for the time) which haue rea∣ped your fieldes (which is of you kept backe by fraud) crieth, it maketh a lowd crie in the eares of the Lord of hoasts.

We finde a fearefull threatning denounced against this sinne. The King Zedekiah and the people, had made a couenant to proclaime liberty, that euerie man should let his seruant goe free, and euery man his hand-maid, which was an Ebrue or an Ebruesse, and that none should serue himselfe of them, and they afterward repented, and caused the seruants and the hand-maids whom they had let goe free, to returne and hold them in subiection as seruants and hand-maids, ver. 11. Then followeth the threatning & a fearfull speech, vers 17. ye haue not obeyed mee, in proclai∣ming freedome euery man to his brother and euery man to his neighbour, behold I proclaime 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 kingdomes of the earth. An heauie sentence, and to be thought on with trembling of all that deale vniustly and vnconscionably with their seruants, in deed vniust 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 sinne, and to make confession and ac∣knowledgement of it to God, though with salt teares, and much griefe of heart, but hee must also make some sa∣tisfaction to his seruant, Exodus 21.26.27. wee finde that a Master for pulling out his poore seruants eye

or smiting out his tooth, must not content himselfe with saying I am sorry for it.

Or being truely greeued for it, but he must giue his seruant his libertie and freedome for it, for the rule is true, wrong in deede must be recompenced indeed with some reall recompence, otherwise the Lord accepts not of any humiliation for it, which is a thing little thought on by manie masters, who in their rage, beat their seruants or cast things at them, euen what comes next to hand, to the wounding or laming of them, and then thinke it enough to say, I am sorry, I was too rash, I wish, I had not done it, I pray God forgiue me, or the like, but alasse, that is not sufficient, thou must know the Lord accepts not thy con∣fession and humiliation for that sinne, vnlesse thou make some satisfaction to thy poore seruant, for his hurt or maime receiued by thee. Therefore doubtlesse vniust dealing with seruants, is a great and greeuous sinne, farre greater then some conceiue it.

Againe, vniust dealing with seruants is a plaine eui∣dence of the want of Gods feare, Leuit. 25.43. Thou shalt not rule ouer thy brother being thine hired seruant cruelly, but [ 2] shalt feare thy God.

Where we see an opposition betweene hard and cruell vsage of seruants, and the feare of God. If the people of God vnder the Law, dealt cruelly with their brethren be∣ing their seruants, they shewed plainely they had no feare of God in them, and the reason is giuen verse 42. because they were the Lords seruants, whom hee brought out of the land of Aegypt.

[ 3] And is it not a more plaine euidence of the want of Gods feare, cruelly and vniustly to deale with seruants vnder the Gospell brought and bought out of spirituall Aegypt, and the bondage of sinne and Satan by Christ, and redeemed with his precious bloud, aswell as our selues, without question it is.

Last of all, consider what Iob saith, 31.13. hee prote∣steth

he did not contemne the iudgement of his seruant, and of his maide, when they did contend with him, and thinke themselues ill entreated by him. Marke his reason verse 14.15. Hee that made mee in the wombe, hath hee not made him, and if I should deale vniustly or cruellie with them; What then shall I doe when God standeth vp? and when he shall visit me, what shall I answer? as if hee had sayd, if I wrong my poore seruants, how shall I stand before him that is Lord and master of vs both? and how shall I come to him, and call on him with comfort, when his hand shall bee on mee, and when hee shall visit mee with anie affliction? a reason of waight and to be throughly con∣sidered.

Wee see by this, if a master deale vniustlie or cruellie with his seruants, hee shall bee at his wits end, and not know what to doe, nor how with anie comfort to looke vp to the Lord, and call on him when the Lord stands vp against him, and visits him with anie trouble, especially if the Lord crosse him, by the vndutifull or vnconscionable dealing of his seruant, as it is iust with the Lord so to doe, the master hauing dealt hardly with his seruant, either pressed him with too heauie burdens, pinched him in his food, cruellie corrected him, or anie waie wronged him, it is iust with the Lord that such a master, some∣times suffers punishment at the hands of his seruant, and is crossed by the vndutifull and vnconscionable dealing of his seruant; yea, sometimes smitten with that seruants tongue, the seruant telling abroad to his shame and discre∣dit his hard vsage, and it may be adding some thing to it, as that he hath not a good meales meat in a yeere, or the like: When an vniust and cruell master, is thus crossed and smitten, he cannot appeale to the Lord, and haue recourse to him, and pray to him, that he would release him from that crosse; his owne vniust and vnconscionable dealing with his seruant, sets a barre betweene him and heauen, and he cannot praie to the Lord with comfort.

If then thou that art a Master, wouldest not exceed∣ingly prouoke the Lord to anger against thee, and com∣mitte a crying sinne, a sinne calling for vengeance, and for which the Lorde will not accept thy humilliation without some satisfaction to thy poore seruant. If thou wouldst not make it euident, that thou hast no true feare of God in thee: if thou wouldst not set a bar betweene thee and heauen, and not bee able to pray to the Lorde, with comfort or any assurance of release, when the Lord doth visite thee with any affliction; especially when thou art crossed by the vndutifull, and vnconscionable dealinge of thy seruant, and smitten by the tongue of thy seruant, and happilie wronged by him. Then in the feare of God bee admonished to yeeld to euery one of thy seruantes, that which is just and equall: require of them things proportionable to their strength, giue them foode and raimente, or competent wages, to prouide them, and that in due time; haue care to measure out to them, just censure and correction for their faultes; yeeld them moderate rest from their labours, and lawfull re∣creation, and in time of their sicknesse prouide (as thou art able) all good meanes that serues for their health and recouerie, and that they haue good vsage in time of their weakenesse; and giue them also according to thy pow∣er, some further recompence ouer and aboue their wages, at their departure, according to the good and long seruice they haue done thee; and if thou make conscience of these thinges, doubtles the Lord will blesse thee in thy seruants, and blesse their labours to thee.

And if thou bee crossed by the vndutifull or vnconscionable dealing of thy ser∣uant, yet thou maist haue recourse to the Lord with com∣fort: powre out thy complaint into his bosome, and hee will heere thy prayers.

One thing more may be gathered from this exhortati∣on of the Apostle, considered together with some thinge goeing before.

Wee are to marke that the Apostle hauing saide in the chapter before, that seruantes truely beleeuing in Christ, and doeing their dutie to their Masters, as they ought: in singlenesse of heart; they shall receiue of the Lord, the reward of euerlastinge inheritance: the LORD doth esteeme them as his sons and heires, of his eternall king∣dome of glorie, and will rewarde them as his sonnes and heires. Yet heere hee exhorts Masters, to deale justly with them, and to yeeld vnto them, meate, drinke, and thei•• just wages: and heere Masters are bound, and of right, ought to giue their seruants these things: and seruants may lawfully receiue, & injoy them, and still looke for the pro∣mised reward of eternal life, the point hence arising is this.

That right and title to heauenly inheritance, doth not [Doct. 2] hinder, nor bar any one for hauinge part in the outwarde good thinges of this life, that is a child of God, and joint heire with Christ of the kingdome of heauen, may not∣withstanding, haue, hold, injoy, and posses wordly things, euen those thinges it pleaseth the Lord to giue him, in his place and calling: and yet certainely looke for the promi∣sed reward of eternall life. It is a fancy and dreame of the Papists, which they thrust on their followers, that to lacke propriety in worldly goods, and willfully to refuse the possession of them, shall haue reward in heauen aboue o∣ther states of life: a true beleeuing seruant doeing his du∣tie in his place and calling, and receiuinge his wages from his master, holding and vsing it as he ought: [Vse.] shall doubt∣lesse receiue of the Lord, the reward of euerlastinge inhe∣ritance, when such proud Popish votaries, who willfullie refuse to posses any wordly goods vpon conceit of greater perfection: and indeed refuse labour, and all other good excersises and liue on the sweat of other mens browes: shal∣be shutte out of heauen, and throwne downe to hell.

Come we to the second generall thing laid down in this verse (namely) the reason, the Apostle vseth to perswade all masters, to yeeld to their seruants that which is just and

equall, taken from their subiection to an higher master, amplified by their owne knowledge of it, or that they ought to know it, and by setting downe what master it is (namely) not an earthly but an heauenly master (knowing) the word is the same we had verse 24 chap. 3. and so to be expounded (knowing) that is, certainely knowing (yee also) that is, euen yee as well as your seruants (haue a ma∣ster) that is, haue one aboue you, who as a master hath power and authority ouer you, to call you to an account for things done or left vndone, to whom you must yeeld a reckoning and account, as of all other things, so of your dealing with your seruants (in Heauen) the meaning of that amplification is not that they haue a Lord and ma∣ster in Heauen, locally circumscribed as the Epicure thinkes, Iob 22.14. but the meaning is a great, mightie, and most powerfull Lord and Master, euen the Almighty Lord of Heauen and earth, who is heere sayd to bee in heauen, because he is most glorious and most powerfull, able to punish offendours most seuerely, and as the Apo∣stle sayth, Rom. 1.18. to reueale and manifest his wrath against them from heauen, euen to poure and to raine downe his iudgements on them, as a mighty storme that fals with violence from heauen on the earth.

Thus then conceiue wee the words, as if the Apostle had sayd.

Certainely knowing that your selues as well as your seruants haue one aboue you, as a master, that hath power and authority ouer you, to call you to an account for your dea∣lings with your seruants, euen the Almighty Lord of Heauen and earth, who is most glo∣rious, mighty and powerfull, able to punish you (if you offend) most seuerely, and to throw downe his iudgements on you, as a mighty storme from heauen.

We are heere first to marke and consider the argument of the Apostle: he reasons thus with Masters, ye Masters yeeld to your seruants that which is iust and equall, for you your selues are vnder another, you haue one as a ma∣ster aboue you, who hath power and authoritie to call you to accompt for your dealings, and to punish you if you deale vniustly and vnconscionably with your seruants, where wee see the Apostle perswades masters to doe their duetie to their seruants by an argument from their subie∣ction to an higher Lord and Master, who sits aboue them as a Soueraigne Lord, hauing poure to call them to an ac∣count and to punish them for their neglect of dutie, or a∣nie abuse of their authority, and they are to consider it.

Hence we may gather this conclusion.

That a speciall meanes to keepe masters, and indeede [Doct. 3] men in anie place of eminencie and superioritie in good order, and to make them carefull of their dutie, and to do it as they ought, is for them to haue an eye vpward and e∣uer to looke, and to fixe their eyes on a soueraigne Lord that is aboue their Masters & all superiours, men in any place aboue others are euer to carry in mind and remem∣ber that they haue a supreame heauenly Lord and master aboue them, to whose censure they are subiect, and to whom they must one daie render an account of all their dealings, & they shall finde it will be a notable meanes to worke in them a conscience of their duty, and to make them euer carefull to do it aright, we haue a worthy exam∣ple of this in Iob, he cleeres himselfe (being in place aboue others) from abusing his power & authority, to the wrong of anie poore helplesse person vnder him, and he wisheth that if he lift vp his hand aga••nst the fatherlesse, that is, v∣sed his power and authoritie against the fatherlesse, when he might help him in the gate that is in the place of iustice that his arme might fall from his shoulder, and be broken from the bone, and marke his reason what moued him to take such heede of abusing his authority and to abstaine

from doing wrong, and dealing vniustly with any? surely this, he had his eye euer vpward, his eye, euen the eye of his minde, was euer on the great and glorious Maiesty of the Lord, he knew and remembred that he had a Lord a∣boue him, and if he did wrong to his inferiours, hee was subiect to his punishing hand, as himselfe saith verse 23. for Gods punishment was fearefull vnto mee, and I could not be deliuered from his highnesse, we read Gen. 50.19 that Ioseph reasoned thus, with his brethren fearing (their father being now dead) that hee would haue payd them againe all the euill which they had done to him, & came vnto him, and craued pardon of him, and sayd, wee pray thee forgiue the trespasse of the seruants of thy fathers God, Ioseph made them this answer, Feare not, for am not I vnder God? as if he had sayd, do not think that I will deale with you as you doe imagine and take on me (now I haue power) to vse my power to that end, to requite the wrong you haue done to me, no, no, my brethren, I know I am subiect to an higher power, I am vnder God and I haue mine eye on that great and mightie Lord that is a∣boue me, and therefore feare no such matter; a plaine e∣uidence and proofe of this point that it is an excellent meanes to keepe masters and all superiours in order, and from dealing vniustly and vnconscionably with their in∣feriours, euen to lift vp their eyes and to look vpward and to remember that they haue a supream Lord aboue them to whose censure they are subiect, and to whom they must one day giue an account.

The reasons of this is plaine.

[Reason.] First, that the looking vpward, and euer hauing an eye [ 1] to that great & mighty Lord that is aboue them, wil work in them a reuerent awe and feare of his glorious maiesty, and that feare will temper and season their courage, and cause them to carrie in them a conscience of dooing right, and keepe them from dooing wrong to anie.

And,

Secondly, it will worke in them humility, an humble minde, and humble carriage, and not suffer their mindes to swell, nor to bee lift vp in them aboue their brethren, which the Lord would not haue in the King himselfe; which swelling indeed is the cause of scorne and contempt and of oppression and wrong.

Heereby then wee may see, whence it comes to passe [Vse. 1] that many Masters, and other superiours abuse their power and authority, and make no conscience of dea∣ling iustlie and conscionably with their seruants and in∣feriours, they feare not to wring them and wrong them, and to deale hardly with them in many respects, heere is one speciall cause of it, they looke not vpward, they haue not an eie and due regard to that great Lord that is aboue them.

Would Masters and other Superiours if they had an eie to heauen, if they did behold the high and glorious Maiestie that sits aboue them, with vengeance in his hand to bee throwne downe vpon them, if they deale vniust∣lie and vnconscionably with their Seruants; would they then, as sometimes they doe, not care to doe open wrong to their Seruants, that all men see, and crie shame vp∣pon? Or would they couertly and cunningly wrong them, happily vnder colour of law and iustice, equity and conscience? As Iesabel dealt with Naboth, 1 King. 21. Certainely no, if they had any sparke of grace in them, they would not, but many Masters and Superiours looke only downward, and their eie is only on the poore seruant, and such as are vnder them, and thence comes much vniust and vnconscionable dealing towards them, and that makes them swell and lift vp themselues aboue them, and their owne corruption helped forward by the Deuill, teacheth them to thinke and say with them∣selues.

What? Am not I a man of place and authoritie? am not I in this or that office?

Yea, to say as it is Psalm. 12 4. Who is Lord ouer me? Who shall checke and controle me for my dealing with my ser∣uant, or my inferiour? Who hath any thing to doe with it? with many like speeches.

[Vse. 2] And therefore thou that art a master, or in any place of superiority aboue others, euer lift thou vp thine eie, and looke vppe to that great and glorious Lord that is aboue thee, and remember that he hath power ouer thee, to call thee to an account, and to censure thee, yea to throw both bodie and soule into Hell for sinne, and it will be a nota∣ble curbe to thee, and hold thee backe from vniust and vn∣conscionable dealing with any that is vnder 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 worke iniustice and to doe wrong? certainely that sinne cannot escape the sharpe punishing hand of God.

Come we to the amplification of the Apostles argu∣ment in the word (Knowing) that is, certainely knowing, being perswaded of it as a certaine truth, where we see, the Apostle speaketh to Masters among the Colossians, as to men certainely knowing, and nothing doubting, but that they had a master aboue them in heauen; the Apostle made no question, but that it was a knowne truth, where∣of Masters among the Colossians were assured, and fully perswaded: and he doth enlarge his argument, and fur∣ther presse this duty on them from their owne knowledge of this, that they had a Master aboue them, as if hee had said.

Yee Masters doe that which is iust and e∣quall to your seruants, forasmuch as you are not ignorant, but you certainely know it, that you haue one aboue you as a Master, that hath power and authority ouer you, to call you to an account for your dealings with your seruants.

Hecne we gather thus much. [Doct. 4]

That certaine knowledge of the truth of that which is brought in way of argument to perswade to any dutie, or to diswade from any sinne, is of great waight and force to preuaile with them in whom that knowledge is; when a man can say to any person or persons, doe this, for you know how you are bound to doe it, or what will follow the doing of it, or auoide that, for you know the danger of it, it giues great aduantage for the seating and setling of that perswasion, or diswasion on the hearts of them to whom it is directed.

Hence it is that our Apostle doth often vse this kinde of enforcement, either to presse some dutie, or to disswade from some sinne, 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. Doe not yee know that the Saints shall iudge the World? Verse 9. Know yee not that the vnrighteous shall not inherite the kingdome of God? and in many other verses of that Chapter. Ephes. 5.5. He vseth the same kind of am∣plification; For this yee know that no Whooremonger, &c. And hither I might bring many other places, wherein the same enforcement and amplification is vsed, being indeede of great force to settle an argument on the hearts of them to whom it is directed, and the reason is plaine, (namely) this.

The minde and iudgement beeing conuinced of the truth of an argument, [Reason] the will and affections are more ea∣sily wrought on by the same, and more easily moued to embrace or refuse, and consequently, the whole man to practise or decline, according to the drift and purpose of it. [Ʋse.]

Now this serues to discouer the exceeding hardnesse, and (as I may say) the searednesse of of the hearts of ma∣ny in the world, who will not be perswaded to that which is good, or disswaded from that which is euill, though they know that to be most true, yea, truth it selfe, that is

brought as an argument to worke on them; as let this vndeniable a••gument be brought to disswade the swearer, the drunkard, or any other prophane person from his sinne; that one day he must appeare before Gods iudge∣ment seat and come to iudgement for his sinne, and it moues him nothing at all, no, though it be sharpened and driuen downe with this enforcement, that hee knowes it to be true and his owne conscience tels him so, yet the edge of it is many times turned backe, and blunted on the hardnesse of his heart.

Wilt thou say thou swearer, thou drunkard, or thou prophane person, whosoeuer thou art, that thou knowest not this, or thou art not perswaded of the truth of it, that thou must one day come to iudgement for thy sinne? Why there is one within thee, euen thine own conscience will tell thee the contrary. Some knowledge of a iudge∣ment to come is implanted in nature: the very heathen in the darkenesse of nature had some glimmering light of it, and therefore set vp Minos, Rhadamanthus, and Aeacus, as iudges in Hell.

And hence it is, that euen meere naturall and carnall men, though they sinne in a corner, no eye of man looking vpon them, yet they tremble and are afraid, and the word of God is pregnant and plentifull to this purpose, and it hath often sounded in our eares, and therefore thou canst not plead ignorance, that thou knowest it not, and yet wil 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) worke on thee, and disswade thee from thy sinne? Oh then thou must needes confesse thou hast a most hard and benummed heart, and that is the greatest plague that can befall any in this life, that is greater then the ten plagues of Aegipt, and therefore now take notice of thy fearefull condition, and with speed hasten out of it, and take this with thee, and thinke on it, if thy knowledge of this truth that there is a Lord aboue, and a iudge of all

the world, who will one day bring thee to iudgement for thy sinne, doe not now preuaile with thee to disswade thee from thy sinne, thou shalt one day finde and seele the truth of it, yea, thou shalt seele the waight of his wrath to thy eternall woe and confusion for euer.

The Apostle addes (in heauen) a master in heauen (that is) a most glorious, mighty, and powerfull Master.

Hence it is cleare. [Doct. 5]

That Masters and all Superiours haue a most mightie and powerfull Lord and Master ouer them, therefore they are to serue him in feare, and to reioice vnto him with re∣uerence, Psal. 2.11. And to feare the stroake of his hand it must needes be an heauie stroake that comes from the highest heauens. The greatest man in the world, can fetch his blow but from his head; his crowne, [Ʋse.] his power and au∣thority, which is only to kil the bodie; but the stroak of the Lords hand comes downe from heauen, yea, from aboue all heauens, and if it light on thee it killes both body and soule, it strikes thee downe to hell, and therefore take heed of it.

Note we in a word thus much further that the Lord is said to be in heauen, not because he is there circumscribed, but because he is most mighty and powerfull. Heereby is mette with the foolish opinion of some blind people, who thinke that God sits in heauen like an old man, with a Crowne on his head, and a Scepter in his hand: and this must teach vs, when we come before the Lord, to pray vn∣to him, to heare his word, or the like, to come with al reue∣rence and feare, this is the argument of the Preacher, Eccl. 5.1. Be not rash with thy mouth, and let not thine heart be hasty to vtter 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 lightnesse and vnseemely behauiour in the presence of God.

VER. 2. Continue in praier, and watch in the same with thankesgiuing.

I haue not yet laid foorth the parts of this Chapter, though I haue handled the first verse of it, because (in∣deede) the first verse of this Chapter belongs to foregoing matter, being a continuance of the Apostles exhortation to speciall duties that concerne Christians, and so rather to be reserued to the former Chapter then to this.

But now for the generall resolution of this Chapter, into the parts of it, leauing that verse as belonging to the third Chapter. Know we that it containes in generall two things.

[ 1] First, a regression, and a returne made by the Apostle, from speciall duties of Christians to generall, and that by way of exhortation, from the beginning of the 2. verse to the 7. And

[ 2] Secondly, the conclusion of this whole Epistle from verse 7. to the end of the Chapter.

Now the conclusion containes in it these more speciall branches.

[ 1] First, a declaration of the Apostles owne loue, and care of the Colossians, by sending certaine Messengers vnto them,. vers. 7.8.9.

[ 2] Secondly, a declaration of the loue of others towards, them, both by their salutations sent to them, and by their praiers for them in the 10.11.12.13.14.

[ 3] Thirdly, a setting downe of some speciall things the A∣postle willed the Colossians to doe, and should cause to be done, both to the Church of Laodicea, and to some par∣ticular persons in the 15.16.17. verses, and

[ 4] Lastly, the shutting vppe of the Epistle with the Apo∣stles owne salutation, and his prayer to God for them, with a short precept interlaced between these two things▪ verse 18.

Now then the first generall (as we said) is a regression, a turning from speciall to generall duties, the Apostle ex∣horting thereunto in 2.3.4.5.6. verses, and his exhortati∣on is twofold, and may thus be branched out.

First, an exhortation to prayer and thanksgiuing in 2.3.4. verses. [ 1]

Secondly, to a wife cariage and behauior towards them [ 2] that are without in the 5. and 6. verses.

For the first of these the Apostle doth exhort to prayer and thanksgiuing, both for themselues and for others ge∣nerally vers. 2. and then also for him and Timothy in parti∣cular, expressing what he would haue them to aske 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 thanks∣giuing) where we haue the Apostles exhortation to prayer, not barely propounded, but amplified by two qualities which he requireth in prayer, (namely) continuance and watchfulnesse; he exhorts to prayer, and that continuall and earnest, (continue in prayer and watchfulnesse in the same) and then to ioyne to prayer thanksgiuing.

Continue (that is) go on, perseuer, and be incessant (in prayer) the word translated prayer, in this place doth pro∣perly signifie adoration, or an humble entreaty for any thing at the feete of another, when a man doth prostrate and humble himselfe at the feet of another and intreat for some thing at his hands, and so this worde is heere to bee taken in a large sence and signification (namely) for any humble and holy request made and offered vp to God by faith in the name of Christ, for things needfull, either for our selues, or others, the word (praier) in this place, is to be taken as comprehending vnder it both request made to God, for good things for our selues, properly called peti∣tion, and request made for the auoiding, or remouing of euill from our selues, called supplication, or deprecation, and also request made for the good of others, or the tur∣ning

away of euill from others, called intercession, as they are distinguished by the Apostle, 1 Tim. 2.1. I exhort there∣fore, that first of all supplications, praiers, intercessions, and gi∣uing of thankes be made for all men.

(And watch in the same) The meaning of these words is, and bee feruent in that holy excercise of Praier, let it bee performed of you with earnest intention of soule and bo∣die, for watchfulnesse (as we know) is opposed to drowsi∣nesse, and sleepinesse; and so heere, being applied to prai∣er, is opposed to a cold, carelesse, drowsie, and sluggish performance of that dutie: (with thankesgiuing) that is, with returning praise, and thankes to God, for good things receiued, whether they bee obtained by your re∣quests, or freely bestowed vpon you, without, or aboue your supplication.

Thus then conceiue we the meaning of the Apostle in the words of this verse, as if he had said.

Perseuere, and be incessant in making and offering vp to God by faith, in the name of Christ, humble, and holy requests for things needfull, both for your selues and others, and be feruent in that holy exercise, perfor∣ming it, with earnest intention, both of heart, minde, and body, and returne praise for good things receiued, whether they be giuen vpon your request, or freely bestowed vpon you, without, or aboue your suppli∣cations.

Wee are heere to marke, that our Apostle hauing laide before the Colossians, many excellent duties, both gene∣rall and speciall, both common to all Christians, and pro∣per to some in their particular state and condition of life, he now exhorts them to praier.

Our lesson hence is this.

Although teaching and exhortation bee singular and notable meanes to frame vs to godlinesse and righteous∣nesse [Doct. 1] of life, yet ought prayer also to bee adioyned to them.

It is not enough for vs to heare, and to be enformed of duties that concerne vs, both as we are Christians, and in our particular states and conditions of life, and to be stir∣red vp to the practise of them, but to that enformation and incitement, prayer must be added, both publike and priuate, for why? as the Apostle saith, 1. Cor. 3.6. I haue planted, Apollos watered, but God gaue the increase: so then neither is hee that planteth, any thinge, neither hee that wate∣reth, but God that giueth the increase. Paul may plant, and Apollos water, but God giues the increase, and at his hand it must be sought for, by earnest prayer; the Lorde that hath promised a blessing to his ordinance, hath appointed prayer to be the meanes to drawe it downe to vs, and ha∣uing commaunded vs to heare him speakinge to vs in his word, hee hath appointed that wee should seeke to him in prayer, to make his word effectuall vnto vs.

And the reason [Reason.] of this is, that wee finde 1. Cor. 2.10 it is onely the spirit of God, which searcheth the deepe thinges of God, and as no man knoweth the thinges of a man, saue the spirit of a man which is in him: so no man knowes the things of God, but the spirit of God, no man knowes the meaning of the Lord in his word, vnlesse the Lord giue him his spirit, to open and declare it to him: The outwarde teaching by the worde must bee secon∣ded by the inwarde teaching of the spirit of God, other∣wise it will be vnprofitable, yea hurtfull, and a sauour of death to death, yea, though the spirit ef God doe enligh∣ten the minde, and giue vnderstanding of the comforts of the word, (as hee doth sometimes, euen to wicked men and reprobates) yet if hee worke not further then that, there is no faith in the heart to beleeue those comforts with comfort.

And though the spirit giue knowledge of duties that concerne men both in generall and speciall, yet if hee doe not also bend the will and affections, and frame the whole man to an holy obedience, certainely there will follow no conscionable practise of those dutie••.

Now the spirit is to be sought for by praier, and to the prayer of faith the promise is m••de, that by it we shall ob∣taine the holy Ghost, Luke 11.13. if you which are euill can giue good gifts vnto your chi••dren, how much more shall your heauenly father giue the holy Ghost to them that desire him. And therefore (doubtlesse) to teaching and exhortation out of the word, that they may be effe∣ctuall, prayer must bee added, both publique and pri∣uate.

This then (for the vse [Ʋse.] of it) giues mee iust occasion to reprooue many persons who haue no manner of care nor conscience in them of this duty, many there be, who ••re so farre from adding praier to that which they haue heard taught, and to which they haue beene exhorted out of the word of God, as they neuer so much as once thinke on things deliuered; if once they get out of the Church the things spoken are to them as though they had neuer heard them. They suffer the Diuell to steale the seed out of their hearts, and to take vp their mindes with other thoughts, yea, if (happily) some doe a little thinke or speake of things they haue heard, and will freely confesse that Paul may plant, and Apollos may water, but God giues the encrease. Yet where is almost the man or wo∣man, that doe so humble themselues in prayer, and pri∣uately call on God to make the things they haue heard profitable to them, and to worke in them faith and holie obedience, such a man or woman is rare for to bee found.

What? doest thou dreame of anie strength in thy selfe, to beleeue or to doe the things thou hast heard out of the word of God? Art thou so vnacquainted with the corrup∣tion

of thine owne heart? that is a grosse blindnesse in∣deede, and if thou so thinke, thou shalt neuer doe anie good dutie made knowen to thee out of Gods worde: good duties are discouered to thee out of the worde of God, that thou mayest see thine owne weakenesse and wants, and bewaile them, and humbly beseech the Lord, aswell to make thee obedient to his will, as to reueale to thee the rule of life.

And for want of this, because men doe not adde pri∣uate praier to that which hath beene taught, and to which they haue beene exhorted, it comes to passe that the word is vnfruitfull and vnprofitable to them, though both generall and speciall duties haue beene layd before them, and they haue beene stirred vppe to the practise of them, yet most men are still in their sinnes, and as vnreformed as euer they were, and heere is the cause of it, to teach∣ing and stirring vppe to their duties, they neuer added prayer, they neuer humbly besought the LORD, as hee had outwardly taught rhem their dueties by prea∣ching, so hee would inwardly teach them by his ho∣ly Spirit, and worke in them a conscience of their due∣ties.

Well, consider (I beseech you) it is a fearefull thing when the holy ordinances of God haue no power with vs, when they are not effectuall to our good, and that comes to passe for want of earnest prayer to God, as∣well in priuate as in publique for a blessing vppon them.

Yea, hence it is, that oft times the LORD doeth powre downe a curse vppon men, and they are made woorse by the holy thinges which they haue hearde and therefore learne we euer heereafter, to teaching and exhortation to adde prayer.

Yea, let such as make conscience to meditate and con∣ferre on the word heard, ioyne to their meditation and conference earnest and hearty praier, it was Dauids pra∣ctise

to meditate in the Law of God continually, Psal. 119.97. verse, and that he sanctified his meditation by praier, it is cleare Psal. 19 14. let the meditation of mine heart be acceptable in thy sight, O Lord my strength and my redeemer, and therefore thinke not because thou art a man fearing God, and thou makest conscience to medi∣tate on the word heard, and thou doest rightly conceiue of thinges deliuered, therefore thou needest not adde praier to thy meditation; no, no, the more godly thou art, the more need hast thou to praie, because Satan wil be bu∣siest against thee, & thou art the readiest to bee puffed vp with a conceit of thy knowledge & remembrance of holy things therfore do not thou forget to ioine to thy hearing to thy meditation & conference, earnest & humble praier.

Nowe touching the Apostles exhortation to prayer, much might be sayd of praier in generall, but I hold that not so pertinent to the purpose of the Apostle, I will ra∣ther speake of the qualities heere required to bee in prayer.

[Doct. 2] First therefore the Apostle requires continuance and perseuerance in praier, that wee continue and perseuere in calling on the name of the Lord in praier, and pray continually, and this the Scripture much exhorteth vnto, 1. Thessal. 5.17. Pray continually, Ephesians 6.18. Pray alwaies with all manner of praier and supplication in the Spirit, Luke 18.1. Our Sauiour spake a Parable vn∣to them, to this end, that they ought alwaies to pray, and not to waxe faint, and this I might further prooue by many examples, and make it cleare that wee are not to thinke the exercise of prayer, needlesse or vnseasonable at any time.

The reason [Reason.] is plaine, praier is to bee vsed as oft as oc∣casion is offered, nowe all times minister occasion of praier, for what time is it, wherein wee ought not to praie that the LORDS name may bee sanctified, his Kingdome erected, his will performed, our necessities

supplied, our sinnes remitted, we supported in temptati∣on and deliuered from euill?

And if wee haue all things that heart can wish, belon∣ging both to bodie and soule, yet wee haue neede to craue Gods blessing on them, that they may doe vs good.

All times therefore ministring occasion of prayer, wee are to pray continually.

If this bee so, may some say, [Object.] then no time is to bee giuen to the preseruation of life, and to follow the workes of our callings, this was the errour of some verie an∣tient.

To answer [Answ.] it, so as wee may avoyd this errour, and yet preserue the true meaning of the Scripture, know we that the exercise of prayer is twofold, ordinarie and extraordi∣narie.

Ordinarie, to bee vsed daily: Extraordinarie, at some times, as occasions requires, as for the auoyding or remo∣uing of some great affliction, or heauie iudgement, or for the obtaining of some needefull grace or temporall bles∣sing, and for the performance of this, a man may for a time omit the workes of his calling, and giue himselfe whollie to prayer, but ordinarie praier, that may stand with the performance of all dueties belonging to a mans calling, a man may both serue God by ordinarie prayer, & that continuallie, & do whatsoeuer his calling (though it bee most laborious) doth require, and that this may be conceiued.

Know we further.

That ordtnarie prayer is either set and solemne, in am∣ple manner to be performed, and that vpon set and certen occasions, as at the beginning of workes, at the receiuing 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 suddaine lifting vp of the heart vpon any occasion; and this kinde of ordinarie praier may be vsed

in the midst of necessarie businesse, it doth neither hinder it, nor is hindred by it.

Thus wee see how wee may pray continually, ei∣ther by set, or by suddaine prayer, and yet not omit the dueties of our callings, nor the preseruation of life.

[Vse.] Now then to perswade to this duty, to which wee are hardlie drawen: 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 spirituall sword, the word of God, and some there bee, who heeretofore haue vsed praier in their houses, and now haue either altogether left off that exercise, or seldome vse it, and so indeed shew themselues to be hypocrites, Iob doth so brand them, Iob. 27.10. will the hypocrite call vpon God at all times or continually; as if hee had sayd, certainely no, hee will not.

Now then to perswade vs to the practise of this duetie: consider the necessitie of it, and the sweete and comforta∣ble fruits of it.

For the necessitie of it, to passe by our owne wants of bodie, and soule, which (if we feele) will bring vs on our knees, there is a necessitie lying vpon vs in regard of Gods commandement, praier being a speciall branch of his wor∣ship required in his word, and his will is, that this com∣mandement should be as well kept as any other, and con∣demnation will befall vs, as well for the neglect of this, as of anie other? And for the fruits of praier, they are ma∣nie and great. Praier as a meanes (not as a meritorious cause not by merit and worthinesse in it selfe but by faith in the promise) as a meanes (I say) it obtaines remission of sinnes, it turnes awaie all euils as punishments; and sup∣plies all wants, it doth sanctifie and giue an holie vse of all the good things we enioy, and without which wee are v∣surpers, and doe wickedly abuse Gods blessings. For all

things are sanctisied to our vse by the word and praier, 1. Tim. 4 4.

Yea further, praier giues strength to faith, hope, and o∣ther graces of Gods spirit. And is it impossible (saith one) that either that Christian who is diligent in praier, should bee weake in faith and other graces, or that grace should abound where there is a neglect of praier, Matth. 26.41. watch and pray (saith Christ) that ye enter not into temp∣tation, as if he had said, be vigilant and carefull in the per∣formance of this dutie, that you may bee strong in faith, able to quench the fierie darts of the Diuell, and to with∣stand the force of temptation to sinne.

And hence it is that one saith, praie, and sinne if thou canst, noting how speciall a preseruatiue praier is against temptation, if in time of temptation, we flie to God in the praier of faith, for strength and assistance, we•• shall ei∣ther haue the temptation remooued, or receiue the an∣swer made to Paul, 2. Cor. 12.9. my grace is sufficient for thee.

Oh then seeing such precious fruits come from praier, let vs bee stirred vp to a continuall vse of it, and to hold on a constant and continued course in the practise of it, not onelie publiquelie in the congregation, but priuatelie in our houses, with our families, that so wee may become familiar, and as it were better acquainted with the Lord, for in praier we haue some familiar fellowship with God.

Let vs therefore haue recourse to the LORD by praier, that by it, as a meanes, wee may obtaine par∣don of sinne, freedome from all euilles, supplie of all wants, and further strength and encrease of all graces.

Wee are to take notice of one thing further comprised vnder this first qualitie of continuance and perseuerance in praier, for indeede the word heere rendered (continue) signifieth not onelie continuance in regard of time, but instancie and importunitie, and it is so translated by some, and that truelie, be instant in prayer.

So that hence we are taught.

[Doct. 3] That wee must not onely pray continually in regard of time, but wee must bee instant and importunate with the Lord in praier, with an holie instancie and importunitie, wee must not onely hold on a constant and continued course in prayer, but we must also sollicite the Lord often, for the same things, if our requests bee not granted, wee must pray for the same needfull things againe and againe, till he Lord answer vs graciously, heare our prayers, haue mercy, and helpe vs with such things as wee craue at his hands, or something proportionable, and this our Sauiour hath taught vs by the example of a man that comes to borrow bread of his friend at mid-night, Luke 11.8. I say vnto you, though hee would not arise and giue him because hee is his friend, yet doubtlesse, because of his importunitie, hee would rise and giue him as ma∣nie as hee needed.

So saith Christ, aske and it shall bee giuen you, not onely aske but seeke, neither there rest, but knocke, and and this also is taught by the Parable of the widdow and wicked iudge, who feared not God, nor reuerenced man Luke 18.1.5. and the reasons why wee must bee instant in prayer, and after an holy manner importunate, and euen bold suiters of God, asking and crauing the same needefull things (as yet not granted) againe and againe are two.

[Reason. 1] First, to shew our earnest and hearty desire of the things wee pray for, comming from a true inward feeling of the want of them, that wee heartily desire them as things most profitable, and good for vs, and therefore will not suffer the Lord as it were, to rest till he grant them vn∣to vs.

[Reason. 2] Secondlie, to shewe our patient dependance on Gods good pleasure, that wee beleeue the promises of God, not onely touching the substance of them, but also in regarde of the circumstance of time, that wee waite

and depend on the LORD, not onely in the mat∣ter of his promise, but also in respect of his owne 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 vse, who hauing re∣ceiued repulse and deniall, say they will neuer open their mouthes more in the matter, they will not bee so much beholding to them to whom they sue, that wee may shew our selues farre from this impatient behaui∣our, and that wee are not such as prescribe when the LORD shall heare and grant our requests, but that wee in patience depend vppon him, wee must (our lawefull requests beeing not yet granted) still con∣tinue to sollicite and importune the LORD in our praier.

Many there bee who are iustly taxed as failing in this duty. [Vse.]

Some there bee that will prescribe to the Lord when hee shall heare them, and are impatient of any delay; yea, bee there not some, who, if the Lord doe not heare them, nor and answer them according to their de∣sire, after once or twice calling vpon him, and asking of some needefull thing at his handes, euen secretly shrinke 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 shewes it plainely: for let the hand of God be vpon them, and let them be vnder any affliction, in their bodies, children, or goods, and what doe they? Happily at the first they seeke and sue to the LORD by praier, themselues, and desire others to pray for them, but if comfort and deliuerance come not when they would haue it; Doe they still continue seeking and suing to the LORD? Are they impotunate suiters, in patience waiting for the Lords answere? Nothing lesse. They fall from seeking to the Lord, euen to seeke to the

Deuill and his instruments, to Witches, Wizards, and such like: Surely such persons shew 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 certaine (say what they will) they trust him not for comfort in the life to come, and for the saluation of their soules; yea, euen the deare chil∣dren of God doe sometimes faile in this dutie, and shew their infirmitie in this kind, when they liuing vnder some great affliction, powre out their suits to the Lord for ease, comfort, and deliuerance, and the Lord seemes to haue a deafe eare, and after some good space of time, their re∣quests are not granted, what shall yee heare sometimes from them? Surely this, or the like speech, sauouring too much of their owne weakenesse, alas, I haue many times called on God, and made my humble suit vnto him for comfort, but as yet, I finde none, or the Lord seemes to hide his face from me: and as the Prophet saith, Lament. 3.8. When I crie and shout, hee shuts out my praier? What would you haue mee to doe? Shall I still continue pray∣ing? I feare mee, the Lord is angrie with mee. Thus doe the deare children of God, sometimes discouer their weak∣nesse.

And wee must learne to strengthen our selues against it, and if thy lawfull request bee not granted after many times calling vpon God, yet doe thou still persist in prai∣er, and comfort thy selfe with the consideration of these things.

First know, that the Lords delay to grant thy request, [ 1] is not a token of his anger, if so bee hee giue thee perseue∣rance in praier, if the Lord giue thee grace still to persist in praier, and still to sue to him, he deferring to grant thy request, that perseuerance is a more excellent gift and greater mercy, then the thing thou suest for, it is exceeding pleasing to the Lord.

[ 2] Againe, consider it is the Lords manner, many times to deferre to grant the request of his children, and that

for the speciall good of his children.

As first, that by deferring hee may trie their hope, and exercise their faith, that he may see whether they thorow∣lie beleeue his promise, and will depend on his good∣nesse, euen then when hee seemes to hide his face from them: thus dealt Christ with the Canaanitish woman, [ 1] Matth, 15. from 22. verse to thy 28.

First, she cried, Haue mercy on me oh Lord, the sonne of Dauid, my daughter is miserably vexed with a Deuill, hee answered not a word, made as though hee heard not.

Secondly, his Disciples besought him for her, then hee [ 2] answered (cutting them short) hee was not sent but to the lost sheepe of the house of Israel. Yet shee came againe, worshipped him, and said, Lord helpe me; hee repelled her againe with this; It is not good to take the childrens bread and to cast it to whelpes: hee cald her dog, a bitter repulse, yet shee still persisted in praier; and then he an∣swers, O woman, great is thy faith, bee it vnto thee as thou desirest.

Secondly, the Lord sometimes deferreth to grant gifts sought by praier, that when they are giuen, they may be more welcome to vs.

Thirdly, that his benefits should be esteemed of, more [ 3] reuerently, and not regarded as things of course.

And last of all, that our feruency in praier might in∣crease.

Thus the Lord dealt with Moses, Exod. 32. The Lord [ 4] purposed to spare his people, and not to destroy them, yet when Moses praied for them he seemed not to regard his praier. Nay, he said to him, vers. 10. Let mee a∣lone that my wrath may waxe hotte against them, for I will consume them; this was to enflame the affection of Moses, to make him more instant for the safety of the peo∣ple, as (indeede) hee was, verse 11. O Lord (saith hee) why doth thy wrath waxe hot against thy people which

thou hast brought out of the land of Aegypt.

Thus we see that repulse must not discourage vs from perseuerance and importunity in praier, no, no, if thy lawfull 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 giue thee grace to perse∣uere in praier, hee 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 owne corruption preuaile with thee, and cause thee to cease calling on God, because he seemes not to heare thee for a time, thinke not that the Lord is therefore angry with thee, that is but thine owne weakenesse, still persist in praier, and the Lord in his appointed time will heare thee, and giue thee that thou callest for, or some thing proportionable, euen that which shall be most for his glo∣rie, and thine owne comfort.

Come we to the second qualitie heere required in praier (watch in the same.)

[Doct. 4] The second thing our Apostle requires in praier, is watchfulnesse, (that is) feruency, that the holy exercise of praier bee performed with earnest intention of heart, minde and body, it is not inough that we pray, and that we continue and perseuere in praier, vnlesse wee bee also watchfull and feruent in praier, and therefore our Apostle heere ioines these two together; Continue in praier, and watch in the same: So likewise Ephes. 6.18. requiring that wee should vse our Spirituall armor with all praier and supplication vpon all occasions, in, or by the Spirit, he ad∣deth, and watching thereunto withall perseuerance and supplication. And 1. Pet. 4.7. saith the Apostle, Bee yee therefore sober, and watching in praier; and that praier must be feruent.

The reason and ground of it, is the Commandement of God, who hath inioined vs, to feare, loue, and serue him, with all our heart, soule, and strength, hee requires

vehemency and feruency in all duties both towards him∣selfe and towards men, therefore praier being an excellent seruice of God, it ought to be feruent, and to be powred out with earnest intention, both of soule and body. Hence it is called, a powring out of the soule, 1 Sam. 1.15. and of the heart, Psalm, 42.4. And indeed, the heart and in∣ward soule is the chiefe seate of feruency in praier, howso∣euer feruency in praier bee for the most part, expressed by outward signes and gestures of the body, as by shedding of teares, by lowdnesse of voice, by bowing or prostrating of the body, by lifting vp the hands, eies, and such like, yet sometimes, no doubt, there may bee a feruent praier made to God, where these signes and gestures are wan∣ting, as in case of extreame weakenesse of body, when the body through rage, or extremity of sickenesse is ex∣ceedingly weakened, the senses decaied, speach taken a∣way; so that the heart and minde are the chiefe seat of fer∣uency in praier, they especially are to be carried to a quick and ready performance of the duty of praier, and to bee watchfull and attentiue in it, yet so, as (out of the case before specified) that feruency be expressed, by outward signes and gestures of the bodie, the exercise of praier must be performed with earnest intention both of soule & body.

Heere then I might iustly taxe many Popish praiers, as lip-labour and displeasing to God, as their praier in an vn∣knowne tongue, their numbring of praiers on their beads vttered without any sincere affection of the heart, and their mumbling vp their praiers in their canonicall houres, &c. But I leaue them, and come to our selues: Is it so, [Vse.] that praier must be feruent, and that the holy exercise of inuocation must be performed with earnest intention of soule and body.

What then shall wee say of such, as haue no sooner kneeled downe and lifted vp hands and eies towards hea∣uen (and some doe scarsely so much) but foorthwith, as if they were a sleepe, or in a heauie slumber, they hau••

forgotten before whom they haue presented themselues, and what is the thing they haue in hand. Others hauing begunne well, by and by forget themselues, and suffer their drowsie mindes to bee carried to some other thing, and as if they were in a slumber speake many times they know not what, or at least they consider not what.

And doe not many come before the Lord, both in publike and priuate, and call on him onely of custome, and for fashion sake, and so vtter out a cold and sluggish praier? These things are too common amongst men. Well, I beseech you to consider things aright, would any man thus behaue himselfe in making his petition to a Prince, a mortall man, and that for trash and transitorie things? Surely, if he had any vnderstanding in him, hee would not, and shall we then be so heauy, and drowsie, so cold and carelesse in supplicating, and making petition to the King of Kings, for things of greatest waight and moment? Doe we thinke to obtaine any mercy or good things at the hands of God by a sluggish and drowsie prai∣er, vttered with yawning, halfe sleeping and halfe waking? No certainely, we shall not, as the praier of faith (if it bee feruent) is an excellent seruice to God, and exceeding plea∣sing to him, and o•• great force to bring downe many bles∣ings from the Lord, Iam. 5.16. So on the other side, cold, sluggish, and drowsie praier, and a praier only of custome and fashion, cannot choose but bee highly displeasing to the Lord, and a meanes to pull downe his curse; for the more excellent the seruice is, and the more acceptable to God: the more shamefull a thing it is, and the more dis∣pleasing to God, to performe it slothfully and drowsily. and therefore take heed thou doe not so performe it. La∣bour thou to be feruent in praier and to put vp thy suppli∣cations and suites to the Lord with earnest intention of soule and body.

And to that end vse helpes, as thou wouldest vse means to keepe the body waking, if thou wert to attend some

waighty businesse in the night: so in the holy businesse of praier, vse meanes to keepe thy minde and thy heart waking, that they may be watchfull and earnestly intend that businesse

And to that purpose,

First, call to minde and remember before whom thou [ 1] dost present thy selfe in praier, euen before that great and glorious maiestie, the Lord, before whom the Angels co∣uer their faces, Isai. 6.2.

Secondly, bring with thee a feeling of thy wants, euen [ 2] those things thou praiest for.

And thirdly, feare iust repulse, that the Lord may iust∣lie [ 3] shut out thy praiers in respect of thy cold and carelesse calling vpon him.

And if thou carefully vse these, and the like helpes, doubtlesse thou shalt find them excellent meanes to rowse thee vp in praier, and to quicken thee to a feruent calling vpon the Lord, and to make thy heart and minde earnest∣ly intent on that holy businesse, and then thy praier will bee a meanes of many blessings, and much comfort vn∣to thee.

The Apostle addes (with thank••sgiuing) I spake of the point of thankesgiuing, Cap. 3.17. and therefore will not now stand vpon it, onely note we, that the Apostle would haue praier and thankesgiuing ioined together. Hee saith not Continue in praier, and watch in the same, and giue thanks, as if they were things to be done at seuerall times, But con∣tinue in praier, and watch in the same with thankesgiuing.

Hence we may gather thus much. [Doct. 5]

That euen then when we haue cause to pray, wee haue also cause to blesse the Lord, and to praise him, when wee are vnder some crosse or affliction, and haue cause to call on the lord for ease, and comfort, and deliuerance, e∣uen then also, haue we cause to open our mouthes to mag∣nify and praise the name of the Lord. And hence it is that our Apostle, 1 Thess. 5.18. exhorts vs to giue thankes in

all things.

[Vse.] It is a common corruption amongst men, that the fee∣ling of some present euil and affliction it steales from them the remembrance of other mercies and blessings, and it seales vp their mouthes that thy cannot blesse the Lord for them as they ought; let a man haue cause to blesse God for many good things, yet if hee bee crossed in any one thing, that crosse commonly takes away the remem∣brance of these good things, and he forgets to blesse the Lord for them.

This is a great corruption, wee must learne to auoide it, and know, that euen then, when wee (lying vnder the hand of God) haue cause to pray, for ease, comfort, and deliuerance.

We haue also cause to giue thanks to the Lord, for ma∣ny good things, for (happily) in thy affliction the Lord giues thee patience, and inward comfort; and this is cer∣taine, that in any affliction that befalles thee, the Lord deales not with thee according to thy deserts, for hee might plunge thee into the pit of Hell for thy sinnes, and if hee mittigate of that iustice, and more easily correct thee; thanke him and blesse his name for that mercy, and bee not onely feruent in crauing ease and comfort at his hands, in time of thy affliction, but at the same time remember (as thou hast iust cause) to bee also as for∣ward in giuing thankes to the LOKD for mercies re∣eeiued.

VER. 3. Praying also for vs, that God may open vn∣to vs the doore of vtterance to speake the mysterie of Christ: Wherefore I am also in bonds.

In this verse our Apostle comes to exhort the Colossi∣ans to pray for him and Timothie in particular, and reque∣steth them together with themselues to remember him and Timothy in their praiers, (praying also for vs) and then he expresseth what hee would haue them to aske of God for them, namely, the gift of speech and vtterance, vnder a borrowed and metaphoricall speech, in these wordes, (that God may open vnto vs the dore of vtterance) and withall he sets downe for what purpose they would haue that gift of vtterance bestowed on them, euen for the publishing and declaration of the Gospell, which (by way of com∣mendation) the Apostle cals the mysterie of Christ (to speak the mysterie of Christ) and he further shewes the excellencie of the Gospell by his sufferings for it, that for the Gospels sake, hee doubted not to expose himselfe to trouble, and was in bonds for it, (Wherefore I am also in bondes) and then hee further requires their prayers for himselfe more specially that such a gift of vtterance might bee giuen vnto him as was fit for the publishing of the Gospell, both in regarde of the excellencie thereof, and of the spe∣ciall trust of Apostleshippe committed to him verse the fourth, that I may vtter it as it becommeth me to speake, these are the generall thinges contained in these two verses.

Come we to speake of them in order.

And first the Apostles request made to the Colossians comes to bee considered, hee requesting their prayers for himselfe and Timothie (praying also for vs) there

is no hardnesse in the words, for the sence of them, the meaning of them is this.

Remember mee and Timothie, together with your selues in your prayers, commending your selues to the LORD in your holy petitions & supplications, and vs also together with your selues.

Now then wee are first to marke and consider that our Apostle requesting the prayers of the Colossians for him∣se••fe and Timothy, did thereby signifie that hee and Ti∣mothy stood in n••ede of their prayers, and what was hee and Timothie? surely men endued with a great measure of knowledge and grace, and men of excellent gifts, Paul (no doubt) a chosen vessell of God, was a man of rare gifts, and adorned with excellent knowledge, wisedome, courage, humilitie, and manie other worthie graces of Gods spirit, and of Timothy, hee witnesseth 2. Timoth. 3.14.15. that hee had knowen the Scriptures of a childe, and was perswaded of the things hee had learned of him, yet these men request the prayers of the Colossians, and thereby implie that their prayers were indeede neede. full for them, and that they stood in neede of their prayers.

[Doct. 1] Hence then we are taught thus much.

That euen the best haue neede of the prayers of others, men that haue the greatest measure of sanctification, knowledge, and gifts, and are in great fauour with the LORD; notwithstanding haue neede of the prayers of others for them: And hence it is that our Apostle not on∣ly heere, but in many other places doth request the prai∣ers of others for himselfe, Rom. 15.30. he entreateth the Romans earnestly, euen for the Lord Iesus Christ his

sake, and for the loue of the spirit, that they would striue with him, by prayers to God for him, Ephes. 6.19. he de∣sires them of that Church that they would make suppli∣cation for all Saints, not onely for the weaker sort, but also for the strongest, and for him in particular, that vtte∣rance might bee giuen vnto him, that he might open his mouth boldly, to publish the secret of the Gospell, 2. Thessal. 3.1. Furthermore brethren (saith the Apostle) pray for vs, that the word of the Lord may haue free pas∣sage, and bee glorified as it is with you. Thus doeth our Apostle often recommend himselfe to the prayers of o∣thers, and thereby plainely shew, that he conceiued, and would haue others to vnderstand, that he stood in need of other mens praiers.

The reason [Reasons.] why men of greatest gifts and grace stand in need of other mens prayers are these.

First, because howsoeuer they haue receiued much, yet [ 1] they still want, not onely some graces that are found in o∣thers, but in the measure and degree of those which them∣selues haue receiued, euen those graces and good gifts they haue receiued may bee further encreased, and there∣fore they stand in neede of the prayers of others to that purpose.

Secondly, they are in danger through their owne corruption to swell, and to bee lifted vppe aboue their [ 2] brethren, in respect of their good giftes receiued, and therefore also haue neede of the prayers of o∣thers.

Thirdly, the Diuell is most busie against them that are more emminent then others in grace and sanctifi∣cation, [ 3] hee labours by might and maine, to ouerthrow them, knowing well, that the fall of such commonly carries many others with it, and that God is more disho∣noured by their fall, then by the fall of many others, and therefore euen the best, and such as are endued with the

greatest measure of grace, haue neede to be helped by the prayers of others.

[Vse.] Let no man then thinke himselfe so excellent and so farre aduanced aboue others in knowledge, or any grace whatsoeuer, as that hee hath no neede of other mens prai∣ers, if anie so thinke, hee deceiues himselfe in his owne proude conceit, and his owne heart deceiues him: if a man haue the spirit of grace, and prayer, and bee able to pray for others, and can boldely goe to the throne of grace, and his calling bee to pray for others, (hee beeing a Minister) yet hee must know that himselfe also hath neede of other mens prayers, it is not a matter of com∣plement and forme onely for a Minister, and one that is endued with an excellent gift of prayer, sometimes to recommend himselfe to the prayers of the people, no, no, hee ought to doe it, hee must consider that the force of prayer is not from the dignitie of the persons that make it, but from faith in the promise, and though they that praie for him, bee farre inferiour to him in knowledge, and other excellent giftes, yet beeing manie, and ioy∣ning together in the prayer of faith, as one man, their prayers are of great force with the LORD, hee hath made a gracious promise to them, Matthew the eigh∣teenth, nineteenth and twentieth; If two of you (sayth our Sauiour) shall agree in earth vpon anie thing, whatso∣euer they shall desire, it shall be giuen them of my father which is in heauen.

For where two or three are gathered together in my name, there am I in the midst of them.

Acts 12. Wee finde that earnest prayer, beeing made by the Church to GOD, for Peter, when hee was im∣prisoned by Herod, the LORD sent his Angell and de∣liuered him.

And therefore let none of vs thinke it is a matter onely of forme, or a needelesse thing for a Minister, or one that hath excellent giftes, and happilie a notable gift

of prayer himselfe, to craue the prayers of others; hee hath neede so to doe, euen in the time of his greatest strength, and in time of sickenesse, or some greate danger hee ought to require the assistance of others in prayer, and to put himselfe on the publique pray∣ers of the Church; and if the best, and such as are endued with excellent giftes, haue neede of other mens prayers, certainelie, then they much more that are of meaner gifts, and haue lesse measure of grace.

Nowe before wee come to the next poynt, it is not amisse to discouer an errour of the Papists; from this and the like places of Scripture, our aduersaries the Papists would gather warrant for their inuocation of Saints de∣parted.

And thus they reason.

Saint Paul here and in other places desireth the prayers of others liuing on the face of the earth, & entreats them to pray for him: therefore (say they) much more may we desire the praiers of Saints departed, and now in glotie, and praie them to praie for vs.

A weake and sillie ground, it followeth not, [Answ. to it.] that be∣cause wee may request the liuing to pray for vs, therefore wee may desire the dead and Saints departed so to doe, when wee answer them, that wee haue commandement, for one liuing man to praie for another, wee finde ex∣presse warrant in the word of God, that one liuing man may request the prayers of another, but no commande∣ment nor warrant for vs to desire the prayers of men de∣parted.

What is there replie?

Forsooth (say they) wee neede no commandement to praie, or desire others to praie for vs, but it is sufficient to know their credit with God, and willingnesse to entreat for vs, when they are therunto requested, [Answ. to that replie.] see I beseech you how shameles these men are, in vnderpropping their bold and

vngrounded affections when they can finde noe warrant for them in the booke of God: then (forsooth) they sticke not to say wee need none, and they fly to other shiftes and speculations of their owne, would a man think that a man of learning (as they will be accounted) would euer breath and publish such rotten stuffe? why? themselues make in∣uocation of Saynts, a part of religious worship, and call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yea they call on Saints departed, as mediators betweene God and themselues: and needs there no com∣maundement nor expresse warrant out of the worde for things so waighty? surely none, but men that care not what they vtter, would auouch it; but it is an vsuall thinge with our aduersaries thus to deale.

In the next place, wee are to marke, that our Apostle hauing made knowne to the Colossians, that hee allwaies prayed for them. Chap. 1.3. Heere hee desires them to pray for him, and for Timothie: hence wee may ga∣ther thus much

[Doct. 2] That it is a mutuall and reciprocall dutie, that ought to bee yeelded, from the Minister to the people, and from the people to the Minister, to pray one for another, as the Minister is bound to pray for the people, so a∣gaine are the people bound to pray for the Minister: and this is not onelie cleare by the euidence of this text, but also from other places beefore cyted, where∣in the Apostle requires to bee helped by the prayers of o∣ther Churches.

And indeede there is greate reason [Reason.] why the peo∣ple ought to pray for their Ministers, especially such as are faithfull. Because such Ministers are the leaders of GODS people that are in Armes againste the Prince of darkenesse, and his instrumentes the worlde without, and the fleshe within; and in that regarde, meete with many sharpe assaultes, and the people are so deeply interessed in them as that their fall is of∣ten tymes the ruine of them-selues, and the cast∣ing

downe of the Ministers is the ouerthrowe of the people, the Ministers are their sheepheardes, and if they bee smitten, the people are commonly like silly sheepe scattered abroade, they are as the watch-men of a castle or cittie, and if they bee either blinded or corrupted the citie or castle may easilie bee surprized by the enemie, by these and manie other names of similitude giuen to mini∣sters in Scripture, euerie man may see what cause the peo∣ple haue to seeke to sustaine and strengthen them by their praiers, and that they ought to striue in praier to God for them continuallie.

Wee see then what we ought to doe touching this par∣ticular.

Let vs duely consider it, [Vse.] and learne to put this dutie in practise, men sometimes complaine of the defects and wants that are found in those that serue in that waightie calling of the Ministry, but fewe there bee, that seeke supplie to their wants, and strength to their weakenesse, by their often and feruent praier to God in their be∣halfe.

No doubt thou maiest (if thou wilt bee curious) spie manie wants and imperfections, in the best and most faithfull Ministers, and if thou so doe, rest not in seeing and complaining of them, but vse that same meanes which the LORD hath put in thy power for the redresse of them, and praie to the LORD that hee woulde re∣mooue them, and giue supplie of that which is wanting, that is their duetie, and if thou be one that doest praie for the Minister, remember to praie for him chiefelie for his workes sake, euen in respect of the word of comfort hee brings to thee, (happilie) manie praie for the Minister in regard hee is a quiet man, and not contentious, and his outward carriage giues them contentment, (which indeed are things commendable) and men are to blesse God for these things, and pray for a Minister endued with them, but looke that thou doe as the Apostle hath taught thee

1. Thess. 5.13. Haue the Minister in singular loue for his workes sake, and testifie thy loue in praying for him, chiefelie for his workes sake, and for the worde•• sake; and pray thou that the LORD would more and more, fit and enable him to the worke of his ministrie, and that the LORD would open his mouth to speake to thy profit and comfort, and know that it is one great cause that men finde no sweetenesse in the comforts deliuered by the Minister, because they praie not for the Minister, that the LORD would open his mouth to speake to their com∣fort, and therefore doe thou (when thou commest to heare a faithfull Minister) praie to the Lord that he would direct his heart, and open his mouth, that hee may speake to thy good, and thy comfort, and to take this as a sure rule.

The best waie to finde comfort in our friendes is to praie for them, so certainelie the best waie to finde com∣fort by the Minister, is to praie for him, and therefore bee carefull to practise this duetie, and praie to the Lord that hee would mo••e and more fit and enable his Minister to the worke of his calling and that hee would giue him strength, courage and power, to stand against men and diuels, that seeke by force and subtiltie, to daunt and dis∣courage him, or to driue him awaie, or to hold him backe from the faithfull discharge of his ministrie, and whenso∣euer thou commest to heare him lift vp thy heart to the Lord for him, that the Lord would so guide his heart and tongue by his Spirit, that he may speake to thy profit and comfort, and then doubtlesse thou shall finde much good by his teaching.

Marke wee further, that in this request of the Apo∣stle, hee saith not barelie praying for vs, but praying also for vs, praying for vs together with your owne selues.

Heere then wee doe plainelie see, that in praying for our selues, wee must remember others, as mem∣bers

of one and the same body with vs: this pointe I haue heeretofore handled, and therefore I now onely name it.

And know we thus much briefely. [Doct. 3]

In that the Apostle saith, praying for vs, together with your selues; wee may gather that he that will pray for another, must pray for himselfe, and hee must bee able to pray for himselfe, and if thou canst not pray for thy selfe, how canst thou pray for another.

Wicked, prophane, and loose persons, [Ʋse.] vse it as a com∣mon argument, to perswade others to doe that which they request at their hands, that they will pray for them, doe this or that for me (say they) and I will pray for you, being indeed not able to pray for themselues, with comfort for as Salomon saith, Pro. 28.9. He that turneth a∣way his eare from hearing the Lawe, euen his praier shall bee abominable. Hee that is hardned in his sinnes, and willingly, and wittingly, turnes away his eare, from knowing or obeying the will of God, reuealed in his word, he cannot pray for himselfe with comfort, his praier doth incense the Lord to further wrath against himselfe, and how then can hee pray for another with comfort? doubtlesse hee cannot, and therefore labour thou to bee able to pray; and to put vp the praier of faith for thy selfe, otherwise neuer thinke that thou art able to pray for an∣other.

Come wee to speake of the second generall thing laid downe in this verse (namely) the thing the Apostle did wish the Colossians to aske and craue of the LORD in their praiers for him and Timothy, expressed in these words, That GOD may open vnto vs the dore of vtterance, hee entreateth the Colossians to pray for him and Ti∣mothy, and he tels them what hee would haue them to aske of GOD for them (namely) this, That GOD might open vnto them the doore of vtte∣rance.

That forme and phrase of speech (the dore of vtterance) in this place is a Metaphoricall and borrowed speach vsed by way of similitude, wherein the Apostle compareth the mouth, the instrument of speech, and vtterance, vnto a dore, or gate, of it selfe shut, which none is able to set o∣pen, but the Lord; indeed the word (doore) vsed Meta∣phorically, and by way of similitude, is sometimes put to signifie occasion, as Paul saith, 1 Cor. 16.9. A great doore and effectuall is opened vnto me, (that is) a great oportunity or occasion of preaching, and spreading of the Gospell is offered vnto me, but heere being put with the addition (of vtterance or speach) we are to vnderstand by it the mouth, the instrument of speech, which is as the dore or passage of speech, and the opening of that doore, which is onely from the Lord, as the Apostle heere saith, (that God may open unto vs the word of vtterance) doth imply two things.

First, a giuing of a power and abilitie of speaking, and of vtterance, all naturall impediments beeing remooued; and taken away, a facultie to speake and vtter things with∣out any impediment, and a giuing of liberty of speech and vtterance without any outward let or hinderance.

Thus then wee are to vnderstand these words, as if the Apostle had said; Pray for mee and Timotheus, that the Lord (who is onely able) would vouchsafe to set open our mouthes, that of themselues are shut, and not able to vtter a word, and that hee would make them as open gates and dores, thorow which speach and vtterance may passe, that our mouthes may be able to speake and vtter foorth things without any naturall impediment, and that they may speake freely without any outward let or hin∣derance.

First, heere consider we, what it is that the Apostle de∣sired the Colossians to pray for that the Lord would giue to him, and Tymothy, (namely) this, that God would o∣pen to them the dore of vtterance, that hee would giue

them ability, and liberty of speech, and vtterance to preach the Gospell of Christ; he desires them not to pray that the Lord would giue them power to worke miracles, that they might be able to heale the sicke, or the like, but that they would pray, that the dore of vtterance might be opened to them.

Hence then we may easily see.

That an open doore of vtterance, a mouth able to [Doct. 4] speake, and vtter foorth the secrets of the Gospell, is most needfull for the Lords Minister, yea it is a thing of abso∣lute necessitie, without which, none can be a good Mini∣ster; let a man haue neuer so much learning, and know∣ledge in his head, yet if hee want ability, conueniently and with some grace to vtter, and expresse the same, hee is not fit for that holy function, and for the seruice of the Ministrie of the Gospell. Malak. 2.7. The Prophet said in time of the old Testament, That the Priests lips should pre∣serue knowledge, it should not be onely in his head, but in his lips, and they should seeke the Law at his mouth, and his mouth should be able to vtter it.

And he giues this reason of it; For he is the Messenger [Reason. 1] of the Lord of hostes: and if that reason were then good, as doubtlesse it was, then must it needes bee now much more a good reason, to proue that the lips of the Minister of the Gospell ought to preserue knowledge, and that his mouth should bee able to vtter foorth the secrets of the Gospell, because he is the Ambassador of Christ, 2 Cor. 5 20. And being the Ambassador of the Lord to his peo∣ple, it followeth necessarily that he must be able and apt to deliuer his ambassage vnto them.

Againe, the people attaine their faith ordinarily by hea∣ring, [Reason. 2] Rom. 10.17. Faith is by hearing, and therefore it must needes be, that the Minister must be able by speaking, to beget faith in them, and to confirme the same, as the A∣postle speakes plainely, Verse 14. How shall they heare without a Preacher, without one to open and to vtter forth

to them the doctrine of the Gospell.

And hence it is, that the Apostle in the description of one that is to be chosen to that great office of the Mini∣strie, requireth chiefly, that he be apt to teach, 1 Tim. 3.2. It is then a cleare point, that an open doore of vtterance, a mouth able to vtter foorth the secrets of the Gospell, is a thing most requisite, and ought to be found in some mea∣sure in euery Minister of the Gospell.

[Vse. 1] How then can they bee held sufficient Ministers of the Gospell, who are altogether destitute of the gift of vtte∣rance, are dumbe and cannot speake, and haue no manner of abilitie to vtter foorth the secrets of the Gospell? Ad∣mitte they haue all the vertues and good properties that can commend a man in the world besides, yet wanting this they want that which is most needfull, yea absolutely needefull, without which they cannot be fit for the worke of the Ministrie; yet many such haue crept into that cal∣calling, and still lurke in the Church, and it being a mat∣ter of such great and absolute necessitie to vtter foorth the secrets of the Gospell.

[Vse. 2] Wee for our parts, are to blesse God for his mercy to∣wards any people, where we see a Minister set ouer them that hath knowledge and a competent gift of vtterance fit for the publishing of the Gospel, and conscience to vse it, the Lord hath visited that people with a speciall fa∣uour. And we are to pitty that people to whom the Lord hath denied that mercy, and suffered them to liue vnder a Minister that hath no manner of abilitie that way: there case is pitifull indeed, for howsoeuer Christ hath done suf∣ficient for the saluation of all the world, yet they want the ordinarie meanes 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 pitti∣full, and we are to put on tender bowels, and in pittie and compassion toward them, to pray to the Lord as our Sa∣uiour hath taught vs, Matth. 9.38. that hee would send

to them such workemen, as for knowledge, vtterance, and other gifts are both fit, able, and willing also, to make knowne, and to open vnto them the secrets and sweete comforts of the Gospell.

In the next place in that the Apostle doth intreate the Colossians to pray for him and Timothy, that the Lord would set open their mouthes, and that hee would make them able to vtter the secrets of the Gospell.

We are further taught.

That GOD onely doth open the doore of vtte∣rance, [Doct. 5] hee onely giues ability and libertie of speach; not onely the knowledge of holy things, and of the Myste∣ries of Christ, but euen words to vtter them is from the Lord.

Let a man haue neuer so much knowledge, and be as full of good matter, as was Elihu, Iob 32.18. Yet vnlesse the Lord put words into his mouth, hee shall bee dumbe and not able to vtter it, Exod. 4.11.12. Wee finde that Moses pleading his infirmity, and that hee was not elo∣quent, but a man of slow speech, and slow of tongue, the Lord said vnto him, who hath giuen the mouth? As hee had said, dost thou not consider, that I onely giue ability and power to speake, to whom I will, and that I take it away at my pleasure? Therefore goe thy way, and I will be with thy mouth, and will teach thee what thou shalt say. Psalm. 51.14. Dauid intreating the Lord to deliuer him from bloud, hee promiseth that his tongue should sing ioifully of his righteousnesse. Yet in the next verse, as if hee had forgot himselfe, and not said well, in say∣ing, my tongue shall sing ioifully of thy righteousnesse; hee makes his prayer to the LORD, that hee would open his lippes, that his mouth might speake to his praise.

Plainely shewing.

That though the LORD should, according to his

request, giue him the matter of praise, and thankesgiuing, and he should conceiue it in his minde, yea put matter in∣to his mouth; yet, vnlesse the Lord did adde a further grace and mercy, euen to open his lips, he should not bee able to vtter it.

[Reason] And the reason of this is, that wee finde, Act. 17.28. In the Lord wee liue, moue, and haue our being; euery motion of soule and bodie, (as it is a motion) is from the Lord; without his helpe and assistance we are not able to mooue the least finger to the doing of any outward ciuill thing, and therefore much more doth he alone vnlose the strings of our tongues, and giue ability and liberty of speach to vtter foorth holy things, and the mysteries of the Gos∣pell.

Hence I might take occasion to shew the errour of the Papists, the patrons and defenders of free will, who teach a freedome of will, euen in the will it selfe, and of it selfe in spiri••uall things; but if euery mo∣tion of body and soule be from the Lord, and wee are not able to moue 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 freedome of w••ll, in the will it selfe, and by it selfe, in ciuill good things; indeed, we willingly acknow∣ledge a liberty of will, to will spirituall good in the state of grace, after regenerat••on; yet not a liberty in the will it selfe, but by the continuall assisting grace of God, the will truely changed and renued, hath freedome to will that which is good, yet not by it selfe, but by the continu∣all [Ʋse 1] assistance of Gods grace.

Now is it so, that God onely doth open the dore of vt∣terance▪ and that a man hauing neuer so much knowledge cannot vtter it vnlesse God open his mouth.

Surely then, the Minister of the word must not rest in his knowledge and meditation, but hee must humbly craue it of the Lord, that he may be able to vtter the holy things he hath thought vpon.

And heere (by the way to touch it) if the Minister of the word cannot vtter the holy things he hath studied and thought vpon; vnlesse the Lord giue him vtterance, how then is it possible, that one being not a Minister, nor euer cald on to that office should be able to vtter them? 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 thinke, that hee shall bee able to vtter holy things, and to speake as a Minister in a Congregation, or in a meeting of Christians.

Obiect: The Lord can enable him so to speake,

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 indeede, such an one doth thrust himselfe into an office to which he is not cald, and therefore cannot pray to the Lord to open to him the doore of vtterance, to speake as a Minister with any assu∣rance te be heard.

Admit this, [Object.] (which happely will bee further obiected) that such a man hath the allowance of them that ioine with him, hee thinkes himselfe able, and they allow him, and designe him to the office of teaching.

What then, is he therefore rightly called to that office? [Answ.] I doubt of that also, because hee cannot ordinarily haue that abilitie, and those gifts that are necessarie for the fur∣nishing of an ordinarie Minister of the Gospell, he being brought vp to a Mechanicall trade, and so wanting the helpe of Arts and tongues, cannot ordinarily haue the gift of true interpretation of Scripture, and right diuiding of the word, in a publike meeting of Christians, which is a matter of great difficultie, and of the greatest learning. The Lord (if he please) can giue gifts extraordinarily, but (as one saith well) at the first comming of the Gospell, the Lord did stirre vp simple men extraordinarily, when the Vniuersities were the greatest enemies of Religion; but now hauing restored to vs the plenty of Canaan, we must

know that the date of extraordinarie calling is expired, and therefore such a man as comes suddenly from a manuary trade to preach the word, cannot looke that the LORD should open to him the doore of vtterance to publish the secrets of the Gospell. No, no, a Minister of the Gos∣pell, lawfully called, and fitted for that office, must craue it at the Lords hands, that hee may bee able to vtter the secrets of the Gospell. 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 minde, and those by long medi∣tation orderly disposed, yet the vttermost of his minde is, as God shall open his mouth, he cannot vtter aright any part of that matter he hath thought on, vnlesse the Lord giue him the gift of vtterance, and at his hands it must be thought for.

[Ʋse 2] Againe, is it so, that God onely doth open the dore of vtterance, and he onely giues ability and liberty of speach to his Ministers? Then wee may easily conceiue, where wee are to seeke and sue for abilitie and libertie of speech, to the Ministers of the Gospell, euen at the hands of the Lord by earnest and heartie praier, who onely it is, that must giue it, and withall it behooues vs to take heede wee prouoke not the Lord to shut vp that door•• of vtterance: for as it is, Reuel. 3 7. If he open none can shut, and if he shut none can open. Now we by our sinnes prouoke the Lord to locke vp the dore of vtterance, euen to take away, either abilitie or libertie of speech from his Ministers, when men walke not worthy the Gospell, Phil. 1.27. They iustly pro∣uoke the Lord, either to send foolish teachers, or to stop the mouths of such as are wise and able to diuide the word of God aright, and not to suffer them to speake any more in his name to them. If the Minister haue the dore of vt∣terance, and haue his mouth opened to tell thee of thy sinnes, and the danger of them, and thou hast not a dore of vterance, thou wilt not suffer the word to enter into

thine heart and to worke in thee a reformation, but thou doest still please thy selfe in thy sinnes, and in following the lusts of thyne owne heart. What doest thou? surelie prouoke 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 abilitie and libertie of speech, to the Ministers of the Gospell: let vs heartily and ear∣nestly, sue for it at the Lords handes, let vs take heede, wee prouoke him not by our sinnes to take away these thinges from them: if wee humbly seeke for it, that the Lord would open the dore of vtterance to his Ministers; and if wee open our owne hearts, and suffer the word of GOD to enter into them, then (doubtlesse) where the dore is opened, the LORD will open it wyder, and hold it open, maugre the malice of the Diuell and all the power of Hell.

Note wee one thinge further; Paul (noe doubt) had the dore of vtterance opened to him; hee had abillitie, and some libertie to vtter the secrets of the Gospell, though he was a prisoner, as appeares Act. 28.31. and yet heere he desires the Colossians to pray, that God would open vnto him the dore of vtterance: hence we may gather.

That a man that hath the gift of vtterance ought, not [Doct. 6] withstanding, to pray, and to desire others to pray for the continuance and increase of that gift, that the LORD would continnue it to him and more and more in∣crease it.

If a man haue his house full of foode, and prouision laid vp for a whole yeare, yea for many yeares, yet he must still pray: giue vs this day our dayly bread; and still pray that the Lord would giue him the vse of those things, and giue them power and strength to doe him good. So if a man bee stronge to followe his labour, and bee neuer so able to doe the workes of his callinge; yet hee must still craue strength and assistance from the Lord, that the LORD would blesse his strength and giue

him the right vse of it, and continue it to him.

[Vse.] Now this is a thing either not knowne or little regarded of many. They rush vpon the workes of their callings pre∣suming on their owne strength, the Lord therefore doth sometimes blow vpon their strength and suddenly turnes it to weakenesse.

Hauing now handled the matter which the Apostle in∣treated the Colossians to pray for, in the behalfe of him∣selfe and Timothy, come wee to the end and purpose for which hee desired that ability and liberty might be giuen them in these words (to speake the myst ry of Christ) the A∣postle desired that the dore of vtterance might be opened to him and Timothy, for the publishing and preaching of the Gospell, the excellency whereof hee sets out by two ar∣guments.

First, by the high and heauenly matter of it containing in it heauenly 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 losse of liberty; yea and life too, if the professors of it be thereunto called, and the Apostle saith that hee for the professing and preaching of the Gospell, doubted not to expose himselfe to trouble, and to bee bound with chaines as an euill doer, and so by his owne suffring for it, he proues the excellency of it, in these words (wherefore I am also in bonds.)

Let vs first clear the words touching the sence and mea∣ning of them (to speake) that is, to publish, declare; and by speech to make knowne (the mystery of Christ) that is, the doctrine of the Gospell, for so the Apostle cals it, Ephe∣sians 6.19. The secret of the Gospell. Now the Gospell i•• called the mysterie of Christ because Christ is the sub∣subiect matter of it, and hee is the very substance of the Gospell, the Gospell containing in it the doctrine of Christ his incarnation and offices, his humiliation, his ex∣a••tation, his humanity, his diuinity, his office of me∣diation,

and all things concerning the life and death of Christ.

And againe:

The Gospell is called a mystery, because it is wonderfull deepe, secret and vnsearchable, such an excellent, and withall, such an hidden thing, as the vnderstanding and knowledge of it cannot be attained by anie wit of man, no nor of Angels, who are therefore said to stoope downe to look into the maruellous work of redemption, and the se∣crets of the Gospell, 1. Pet. 1.12. (Wherefore I am also in bonds) these words haue no difficultie in them, the mea∣ning of them is briefly this, for which excellent doctrine of the Gospell I also suffer restraint of my liberty, and am imprisoned and bound in prison.

In the first place obserue we heere that our Apostle de∣sired abilitie and libertie of vtterance to bee giuen to him and Timethie, for this end and purpose, that they might publish and declare, and by speaking make knowen the doctrine of the Gospell, they desired not that gift for their owne praise, that they might seeme learned, (for without the gift of vtterance, a mans learning lies hid as a Iewell in a darke place) or for their owne profitte, that they might bee more liberally rewarded by the Church, but that they might by speech vtter foorth, and declare the secrets of the Gospell, heere then iust occasion is giuen to shew that the gift of vtterance bestowed on a Minister of the Gospell both ought to bee vsed, and not to bee as a talent hid and wrapped vp in a napkin, and that it ought to bee vsed to a right end, not to his owne praise, nor his owne profit, but to the publishing of the secrets of the Gospell, so as may be most for the glorie of God, and the good of his people, but on these things I will not stand, let it suffice onely to haue named them.

In that the Apostle desires the gift of speech to speake the mystery of Christ, and by speech to make knowen the doctrine of the Gospell.

[Doct. 7] We may easily see, that spaeking or preaching of the word by the tongue of man, iustified and prooued to vs, Verbum vocale, (as it is called) a publishing, a making knowen of the doctrine of the word by the voyce of man, is warranted, it is a thing that may and ought to bee vsed, yea, it is a matter of necessity, it is needfull, that the do∣ctrine of the word be made knowen by the speech of man as may easily be prooued.

For as the Apostle saith, Rom. 1.10. the Gospell is the [Reason 1] power of God to saluation, but to whom? to euerie one generally without exception of anie? no, but to euery one that beleeueth, so doth the Apostle limit that power, and how is faith wrought by the bare letter and sentence of the Gospell, recorded in the written word? no, but by the Gospell preached, Rom. 10.14.

How shall they beleeue without a Preacher, for the wor∣king of faith the Gospell 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 applyed by the voyce and speech of man called to that office.

[Reason 2] And there is yet further reason for it, namely this, the sentence of the Gospell is generall, the promises of life, and saluation, are indefinitely propounded in the written word, whosoeuer beleeues in the sonne of God shall bee saued, &c. and they are aboue the reach of naturall vnder∣standing, such as naturall reason cannot comprehend, and generals, of that nature must needes bee vnprofita∣ble, if they bee not vnfolded and applied, and therefore it is needefull that the doctrine of the Gospell should bee published and made knowen by the preaching of men called to that function, and the Lord hath ordained that men called to teach the Gospell, should by speaking vtter foorth the secrets of it, and in his name should expound and applie the same to the persons of their hearers parti∣cularly.

First this crosseth the foolish conceit of the Anabaptists and familists who hould that the publique ministerie and [Vse 1] teaching of the worde by the voice and speech of man is needelesse, they alleadge for defence of their opinion that of Iere. 31.34. where the Prophet foretels that in the time of the Gospell, vnder the new Testament, men should no more teach euery man his neighbour and e∣uery man his brother, saying, know the Lord, but they should all know him from the least of them vnto the grea∣test of them.

Therfore (say they) teaching now by the voice of man [Obiect. 1] is needlesse.

Answer, the Prophets meaning is, [Answ.] that Gods elect in the time of the new Testament sheuld not onely be taught by the outward mistery and speech of man, but inwardly al∣so by the Spirit of God, as appeares in the verse before, I will put my Law into their inward parts, and write it in their hearts, and will be their God, and they shall bee my people.

Oh but saith the Familist, [Object.] if that be the meaning of the Prophet, then saint Iohn 1. Ioh. 2.27. hath shewed it to bee needlesse to be taught by the voyce of man. The annoin∣ting (saith he) (that is) the Spirit which ye haue receiued of him dwelleth in you, and yee need not that any man teach you.

Againe, the meaning of Saint Iohn is, [Answ.] that the elect ha∣uing receiued the spirit need not that any man shold teach them to discerne truth taught, from errour and deceit, but are inwardly taught by the Spirit, and haue their mindes enlightned, and their iudgements cleered, to discerne be∣tweene trueth and errour, and that this is his meaning, it is cleerely affirmed in the verse before, these things haue I written vnto you concerning them that doe de∣ceiue you, and so (notwithstanding these exceptions bee made) it remaineth a trueth, that it is very need∣full that the doctrine of the written word of God be made

knowen by the speech of man called to speake, and that by vtterance and speech it be opened and applyed to the hearers for their instruction and comfort.

[Vse 2] And let this serue to order our conceit and estimation, touching the speaking of the worde, by the voyce and tongue of man, called to that office.

Let vs not thinke and esteeme it as a needelesse thing, or a matter arbitrarie, left to our choyce to heare, or not to heare at our pleasure, it is most needefull for the wor∣king of sauing knowledge and faith, and learne thou to account it as the ordinance of God to that purpose, and if thou know not GOD as hee hath made himselfe known in his Worde, thou knowest him not to thy com∣fort.

Now thou canst not know GOD, as hee is reuealed in his word ordinarily, but by his word opened and ap∣plied by the speech of man called to that office, and therefore bee not thou either so vnthankefull to God for his mercie in appointing man like to thy selfe, to teach thee, or so iniurious to thy selfe, as lightly to regard the word spoken to thee, by the ministry of man.

Now this is a thing wherof the Ministers of the word, haue iust cause to complaine in this decrepit and wicked age of the world, some thinke they know as much as hee that speakes can tell them, and men now (for the most part) if they come to heare the worde preached, make small reckoning of the doctrine of the worde, made knowen to them by the speech of man called to that office, especially of the doctrine of the Law, if their sinnes bee discouered, and the danger wherein they are by rea∣son of their sinnes, and the iudgements due to their sinne•• bee denounced against them, they thinke those are but the wordes of men, the wordes of their Preachers, and no such thing shall come vnto them, and they blesse themselues in their owne hearts, and still goe on in their sinne.

Now then seeing the speaking of the word is so light∣ly regarded, and vocall speaking doth so little good, wee may iustly looke, that the Lord should cause that to cease, and now come amongst vs with reall sermons, euen his plagues and iudgements, the heauens seeme to threaten iudgement that they shall bee as brasse, and the earth as iron.

Let vs therefore be warned in time, whilest the word is yet sounding in our eares, by the voice of man, to make more account of it, let vs esteeme and reuerence the spea∣king of the word by the ministrie of man, as the ordinance of God, and make conscience of yeelding obedience vnto it, least the Lord seeing our light regard of that soft and fa∣miliar voice of man, hee take that from vs, and send out his fearefull thundering voyce of iudgement, that seeing wee refuse to yeelde our selues flexible to the one, wee may bee broken and crushed, and shattered in pceccs by the other.

In the next place, let it bee obserued that the doctrine of the Gospell containing the doctrine of Christ his incar∣nation and offices, his life and death, is heere called the ministrie of Christ, a doctrine deepe and secret, farre a∣boue the reach of mans witte and vnderstanding, the consideration of this doth offer vnto vs this conclu∣sion.

That it is no easie mattet truely to vnderstand, know [Doct. 8] and beleeue the doctrine of the Gospell, a man cannot easilie come to haue knowledge, and faith in the secrets of the Gospell, in the doctrine of Christ his incarnation; his office of mediation, his two natures, personall vnion of them, and other things needefull to bee knowen and beleeued.

And hence it is that the Apostle saith, 1. Timoth. 3.16. without controuersie, the doctrine of godlinesse, that is, the Gospell containing matter of Christ his person and offices, that doctrine is not onely a mysterie, but a great

mysterie, and an exceeding profoundnesse and depth, and that without all question or controuersie, the word signi∣fieth by all mens confession, that is an axiome or trueth, held and confessed of all, that the doctrine touching Christ his person and offices, is not easily conceiued, no not by the best naturall wits, it were easie to giue instance in particulars, 1. Corinth. 1.23. Wee preach Christ cruci∣fied, to the Iewes a stumbling blocke, and vnto the Gre∣cians foolishnesse (saith the Apostle) Act. 17.15. The Athenians, the wisest of the Heathen, and the wisest a∣mong the Philosophers, when Paul preached to them Ie∣sus, and the resurrection, they sayd he was a babler, a tri∣fler or setter foorth of strange gods.

The reason [Reason] of this is plaine, namely this.

There is no feede of the doctrine of Christ in nature, the morall Law was written in nature before the fall, and since there is some remnants of it in vs, Rom. 2.15. the Gentiles shew the effect of the Law written in their hearts their consciences also bearing witnesse, and their thoughts accusing one another or excusing.

But the doctrine of Iesus Christ incarnate, the media∣tour of the new testament, is aboue the reach of nature created, much more of nature corrupted.

And therefore it is no easie matter truely to know and [Ʋse 1] beleeue the secrets of the Gospell, and this serues to wipe away a vile slander throwen vppon our Church by the Papists. They say wee teach an easie way to saluation, in that we say to men according to the doctrine of the Gos∣pell, repent and beleeue in Christ, and thou shalt be saued, behold (saith the Papist) an easie way to be saued; is it so? can it bee an easie thing for a man by faith to appre- Christ and his merittes, and to apply them to himselfe to his comfort, and yet bee an hard matter for a man, truely to know, vnderstand and beleeue the doctrine of Christ? can one of these bee hard and the other easie, it is not possible, and therefore it is a meere slander cast vp∣on

vs by the Papists that wee teach an easie way to saluation, rather (indeed) they teach an easie way to sal∣uation by implicite faith.

But let vs further thinke on the doctrine deliuered to this purpose, is it so, that it is no easie matter to know and beleeue the doctrine of Christ because there is no seed of it in nature?

Then deceiue not thy selfe, thinke not that thou dost [Ʋse 2] truely beleeue in Christ to thy comfort, when thou hast onely such a faith as may be easily had, a faith conceiued without any hardnes, a faith conceiued only by tradition which (indeed) is the faith of the greatest number in the world, they hauing beene borne and bred, and brought vp in the bosome of the Church, and hauing heard it deliuered in the Church, that Iesus Christ came into the world, tooke our nature vpon him, and in that nature suf∣fered death vpon the crosse, and gaue himselfe a ransome for all men: thereupon they conceiue in minde a motion, and a bare conceit, that Christ is their Sauiour, and they can repeate all the Articles of the Creed, and presently (as they imagine) stedfastly beleeue them, neuer finding any hardnesse, or any vnbeliefe in their hearts, in respect of ane one article. If thy faith in Christ be such a faith, it is no true faith. If thou neuer yet felt the mighty and po∣werfull word of God, or the working of his mightie power as the Apostle speakes Ephesians 1.19. Working in thee vnderstanding and faith in the Gospell, and in the doctrine of Christ, certainely 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 hardnesse, and striuing against naturall vnbeliefe, and knowe for a truth, that thou dost neuer beleeue the Gospell to thy comfort, till thou canst say, with a true feeling of thine owne weakenenesse, and want of faith, as hee said in the

Gospell, Lord I beleeue, Lord helpe mine vnbeleefe. A faith easily conceiued without feeling any hardnesse and strug∣gling against vnbeleefe, is but a loose imagination, in time of triall, either temptation, or great affliction, that faith will faile thee, it is a faith of nature, and reason, and not of the Spirit, and when nature and reason faile that can∣not stand.

Therefore deceiue not thy selfe, neuer rest till thou finde in thee a faith conceiued, by the vse of the meanes, hearing of the word preached, meditation, praier, and such like, and wrought in thee by a supernaturall power, ouermastring thy naturall hardnesse, and vnbeliefe, thou maie••t bee sure, that a faith so wrought, is a faith of Gods Spirit, and that faith will neuer faile, the gates of hell shall neuer preuaile against it.

[Ʋse 3] From the doctrine deliuered we may further gather; Whence it comes to passe that men of finest wits, and greatest learning, yet erre in the doctrine of Christ his in∣carnation, and off ces, and are not able rightly to con∣ceiue them, and they are as a sealed Booke vnto them, Isai. 29.11. Euen from hence, these things are deepe my∣steries, 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 reueale them; and if the Lord haue vouchsafed that mercy to thee, and giuen thee a true vn∣derstanding of them, thou being a simple poore man or woman; Oh blesse his name for that great mercy, he hath vouchsafed that to thee, which he hath denied to thou∣sands besides, as good as thou by nature; yea, to many liuing vnder the same meanes with thee, therefore thou hast great cause to blesse God for his mercy, and to say with Christ, Matth. 11.25. I thanke thee oh Father, Lord of heauen and earth, because thou hast hid these things from the wise and men of vnderstanding, and hast ope∣ned them vnto babes, to mee a poore silly creature, and simple man, or woman; yea, let thy heart, tongue and

life, expresse and set foorth the great mercy of God to∣wards thee in that respect.

Come we to the matter of doctrine offered from the second argument, heere setting out the excellency of the Gospell (namely) the Apostles suffering for it, expressed in the last wordes of this verse (wherefore or for which I am also in bonds.)

Now in that the Apostle saith that the doctrine of the Gospell 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 losse of his liberty, and in that regard also a doctrine of great excellency and dignity we may e••sily conceiue. [Doct. 9]

That the sufferings of such as professe the Gospell, bee they Ministers, or others, the afflictions that are throwne vpon true professors of the Gospell, for the profession, of it, are so farre from beeing an argument against the worthinesse of the doctrine of the Gospell, as that they much cleere, and strongly prooue the excellency of the same, euen through the sufferings of the true professors of the Gospell, doth the excellency of the same ap∣peare,

For why? Therein appeare plainely, the power, [Reason.] the vertue, and the glory of the Gospell, that it is a most pow∣erfull and glorious doctrine. Were it not so, were not the Gospell full of power to vphold the professors of it in the time of their sufferings, doubtlesse they would not suffer for it, with such boldnesse, confidence, and con∣stancy as they doe, sometimes to the shedding of their bloud, and losse of their liues; and were there not a glo∣rie in the Gospell to ouershaddowe the shame of it, and were not men well assured of the excellency of the do∣ctrine of the Gospell, for which they suffer; without que∣stion, they would neuer so cheerefully, and with reioicing (as they doe) endure for it the extreamest torments that their persecutors can deuise to lay vpon them, and there∣fore

we may safely say that the sufferings of such as pro∣fesse the Gospell, euen their suffering for the Gospels sake, doe much cleare and manifest the excellency of the gos∣pell, and shew foorth the glory of it, and tend much to the aduancement of it. The Apostle affirmes it plainely, Philip. 1.12. That the things hee suffered for the Gospell, his afflictions, his bonds, had turned rather to the confir∣mation and aduancement of the Gospell, then other∣wise.

[Vse. 1] Now then, is it so, that the afflictions of the Ministers and others, for the Gospels sake, set out the dignitie and excellency of it? See then, how that which the Deuill thinke•• will be a meanes to disgrace the Gospell, and the profession of it, the Lord turnes to a meanes to bring glo∣rie to it. The Gospell being most repugnant to the ty∣ranny of Satan, the manners of the wicked world, and the corruption of our sinfull flesh, the Deuill and his instru∣ments bestirre themselues against it, and pursue the pro∣fessors of it, with many indignities and much hard mea∣sure, thinking thereby to make the Gospell it selfe odious, and to bring the profession of it into contempt and dis∣grace; but altogether in vaine, the more they labour by afflicting the professors of the Gospel, to disgrace the Gos∣pell and the profession of it, the more doe they cleare the excellency and glory, both of the Gospell, and of the true profession of it, and such as haue their eies opened by the Spirit of God, are able euen through the afflictions of the professors of the Gospell, to see and discerne that excellen∣cie and glory; indeed carnall, and worldly minded men, see no manner of beauty nor glory at all in the Gospell, and the profession of it, being vnder many sufferings, they hold the sincere profession of the Gospell base, and con∣temptible, and why so? Because as it is Act. 28.22. that waies euerie where spoken against, because it lies vnder many nicknames, and reproachfull tearmes, but if thine eies be opened by the spirit of God, thou seest euen tho∣row

those reproches and disgracefull termes, a glorious [Vse. 2] lustre, and bright shining glory of that holy profession, and thou dost not looke on the true profession of the Gos∣spell with a right eie, with an eie opened and cleared by the Spirit of God, till thou see the beauty and glory of it, lying vnder many and great afflctions and sufferings, the more the world seekes to disgrace the Gospell, and the true professors of it, the more the glorie of it appeares, the brighter it shines, and if thou see it not, thou lookest on it with a carnal eie, and there is no more comfort of the Gos∣pell belonging to thee, then to one that is carnall, and therefore if thou wouldest find the comfort that belongs to a true professor of the Gospell, neuer rest till thou be able to see, and discerne the excellency, and glorie of the Gospell, and the sincere profession of it, manifested, and made cleare by the suffering of true professors, yea neuer rest till thou bee, not onely, not discouraged, but as the Apostle said of some in his time, Phil. 1.14 more embold∣ned and heartned to go on in a constant profession of the Gospell, by the sufferings of others for the same. Let not the indignities and reproches throwne on the true pro∣fessors of the Gospell make thee more out of heart, and more out of loue with the profession of the Gospell, if they doe, thy heart is not right within thee.

In the next place obserue wee that the Apostle making mention of his sufferings, and in particular, of his impri∣sonment, hee specifieth the cause of it, he tels the Colos∣sians, hee was in prison and bonds, and that not for any misdemeanor, for any crime committed, by him deser∣uing bonds, but for the heauenly doctrine of the Gos∣pell, that his professing and preaching the Gospell, was the cause wherefore he was imprisoned, and that for it hee was in bonds.

Whence we are taught thus much.

That of the same kinde of calamities, and sufferings

••ha•• befall the godly, and the vngodly, of the same kinde of suffering, that befall the children of God, and the wicked.

[Doct. 10] 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 vngodly, and light on them both: yet the causes for which they suffer are diffe∣rent; the wicked they are punished for their wickednesse, and for their offences, but the godly, they are pressed by the wicked with many vexations, euen 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 read that Ioseph was imprisoned in the place where the Kings prisoners lay bound, and in the 40. Chapter verse 3. We finde also that Pharaohs two officers his chiefe Butler, and his Baker were cast into the same prison where Ioseph was, and so both Ioseph and they suf∣fered the same imprisonment, but the causes of their im∣prisonment were much different one from the other; Io∣seph he was put in prison at the false and slanderous accu∣sation of his mistresse, indeede the true cause was his refu∣sall to commit folly with her, and to sinne against God. But Pharaohs Officers were committed for their offences against their Lord and King, and iustly 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 acknowledge it, verse 41. We are (indeed) saith hee, righteously heere, but this man hath done nothing amisse.

This then is manifest that howsoeuer the godly and wicked bee vnder 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 vniustly, and for a good cause, the wicked they suffer iust∣lie, and for their euill doing.

And this serueth.

First, to iustifie and cleare that common receiued sen∣tence. [Vse. 1]

Not the punishment, but the cause is that which makes the Martyr.

He that suffers the same torments, and the same tortures that holy Martyrs doe, 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 doe, and yet be a wicked man, and suffer for his euill do∣ing, and this is the very case of Popish Martyrs. The Pa∣pists, they canonize some for Saints, and register them for Martyrs, who haue suffered death for no lesse then monstrous treason against their Prince.

Oh, [Object.] but say some (Catholikes) suffer imprisonment and death too, for their conscience, and for religion, and what say you to them? Are not they holy men and Mar∣tyrs?

Surely no, [Answ.] we tell them they must proue they suffer for conscience rightly informed, and for Orthodoxall sound and true religion, else can they not challenge the name of holy men and Martyrs.

Now this they are neuer able to doe, their persecuted Catholikes (as they call them) suffer for superstition, and Antichristian heresie, and therefore cannot bee truly held as holy men and martyrs. [Vse. 2]

But for the vse of this point to our selues, is it so that how∣soeuer the godly and the wicked, both lye vnder the same trouble, and the same suffering; yet if for different causes: the one for sinne, the other for pyetie and religion, and for a good cause. Surely, then it must needs bee weake and

rash judgement, by and by to censure and condemne them for troublesome persons that suffer, neuer examining the cause for which they suffer: that cannot chuse but bee headdy and vntimely judgement, and we must take heede of it. And this must further teach euery one of vs, if wee suffer any thinge at the handes of men, to looke to the cause of our suffering; in thy suffering, look that the cause it be good, and not euill, as Peter hath exhorted. 1 Pet. 4.15. Let none of you suffer as an euill doer: stand not thou on thy suffering, a wicked man may suffer the same, [Vse. 3] that a godly man doeth; but on thy suffering for a good cause, some men being justly smytten with the tongue of others, and hardly spoken of and that justly, they lying vnder an hard censure, and yet just; for their pride, their couetousnesse, their vncleanenesse, their faithlesse dea∣lings in couenantes, their defrauding, their circumuent∣ing, and goeing beyond others in barganing, and the like. What doe they? and how doe they commonly shift off the matter? oh (say they) men speake ill of me; but say all what they will, or can, I care not for it, better men then I haue beene ill spoken off: Christ himselfe had scarse a good word, when he was heere on the earth: it is true in∣deed, good men, and Christ, haue beene ill spoken off. But did Christ, and good men deserue it? did they euer prouoke others to it by their ill deeds? thou wilt say noe. Why then, doest thou not see what a deceiuing argument thou vsest? Good men and Christ, haue suffered in this kind: the hauey beene ill spoken off, I now suffer hard and ill speaches, and therefore I passe not for them, why? but thou thy selfe knowest, Christ and good men deserued not to bee ill spoken off; they haue beene ill spoken off vn∣iustly for well-doing, but thou iustly, for ill-doing, wilt thou then shrowd thy selfe vnder the example of Christ, and of good men, in regard of thy suffering? Thou de∣ceiuest thy selfe, if thou be ill spoken of, and thine owne conscience tell thee thou deseruest it, thinke not to shift

off the matter, and to finde comfort in saying Christ, and good men, haue beene ill spoken of, no, no, though they that speake ill of thee, and reuile thee, sin in so doing: yet there is no comfort in thy suffering. Indeed if thou bee ill spoken of vnjustly, or for a good cause; there is comfort in that suffering: some say some times, oh, if I had deserued such hard speeches, it would neuer grieue me. Thou speak∣est foolishly, if thou haddest deserued them, then were ther just cause of griefe: but not deseruinge them, there is noe cause of griefe at all, but rather of comfort, and rejoyceing, and therefore in thy suffering in this or any other kinde, e∣uer looke thou to the cause of thy suffering: if thou suffer justly, then bee humbled and repent of thy sinne, other wise the Lord will charge it more fully vppon thee, at the last day: if vnjustly, or for a good cause, with meekenes, and patience, possesse thy soule, and rejoyce, in that thou art partaker of Christ his sufferinges. 1. Peter. 4.13. And if thou bee rayled on for pyetie, and for religion (as hee sayeth) Verse 14. there is a blessinge belong∣ing to thee, and through thy sides they strike the spirit of glory.

Obserue yet further, in that the Apostle was impriso∣ned for the Gospel, wee are playnelie taught.

That for the Gospels sake, and for the true profession [Doct. 11] of the same, wee must bee also ready to suffer imprison∣ment, and losse of libertie, yea, and losse of life too, if wee bee called vnto it. If then the case so stand, as wee must either loose our liues, or forsake the true profession of the Gospel. Luke. 14.20. saith our Sauiour: if a∣ny man come to mee, and hate not his father and mo∣ther, and wife, and children, and bretheren, and sist∣ers, yea and his owne life also: that is incomparison of mee, and of my Gospel; hee cannot bee my disciple. Therefore in the preparation of our heartes, wee must e∣uer bee readie to suffer any torture, or torment

for the Gospels sake, if the Lord vouchsafe vs that honor, and we be thereunto called.

Now then is this a truth? ought true professours of the Gospell to be ready to lay downe their liues for the truth of the Gospell, [Vse.] oh then how farre short are many in the world from such preparation? how know you that may some say? surely it is easily knowen, and I can easily make it plaine, are not many in the worlde, so wedded to the sensuall 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 sensuall pleasure, or any vnlawfull gaine that comes in, for the keeping of faith and a good conscience, and can wee then thinke that such persons are prepared to forsake wife, children, house and land, and to suffer the losse of their liues by fire or sword if time of triall should come for the Gospels sake? no, no, there is no such matter, if the Gospell haue not beene powerfull in thee, and wrought in thee a deniall of vn∣godlinesse and worldly lusts, certainely thou art not pre∣pared to lay downe thy life for it, therefore deceiue not thy selfe, thou must be prepared to suffer imprisonment, & losse of libertie for the Gospels sake, if time of trial come vnto thee, and how soone it may come thou knowest not, and if it come, and thou bee not then prepared, a thou∣sand to one (without the extraordinarie mercie of God) thou wilt shrinke from Christ, and from the truth of his Gospell, and then woe bee to thee, Christ will deny thee, and be ashamed of thee, when hee shall come in his glory, Luke 9.26. therefore neuer rest till thou bee prepared to lay downe thy life for the Gospels sake, and to that end, neuer rest till the Gospell haue wrought powerfully in thee, a deniall of vngodlinesse and worldly lusts, and taught thee to liue soberly, righteously, and godly in this present world, Tit. 2.12. and then (doubtlesse) thou art prepared to suffer any thing that shall bee layd vpon thee for the Gospels sake, and if the time of triall come vppon

thee, thou shalt be able (thorow Gods grace assisting thee) to seale thy profession of the Gospell with thy dearest bloud.

VER. 4. That I may vtter it, as it becommeth mee to speake.

In this verse the Apostle requires the praiers of the Co∣lossians for himselfe, more particularly, that they would lift vp their prayers to God for him more specially, that he being now in prison, and suffering for the Gospell, might with boldnesse, and all corrupt feare set apart, be able to vtter forth the secrets of the Gospell (that I may vtter) and withall, he sets downe in what manner he desired that he might vtter it, namely, in such manner as was meete and fit for him to speake.

That I may vtter it the word (it) hath relation to that which went before (namely) the mystery of the doctrine of the Gospell, and the word heere rendred (vtter) signi∣fies to manifest, and to make plaine, and cleare, that I may discouer and lay open the secrets of it, that I may make manifest, plaine and cleere, that deepe and hidden doctrine of the Gospell as it becommeth me to speake, or as I ought to speake, for so the words are translated, Eph. 6.20. which wordes are not to bee taken as some haue taught as a reason of that which goeth before drawen from the necessitie of dutie, as if the Apostles meaning were that I may vtter the doctrine of the Gospell, because I ought to speake it, and because I am bound by necessitie of dutie: but as expressing the manner, in what manner, he desired that he might vtter it, as if hee had sayd; that I may vtter it in such manner as I ought, and as it becom∣meth

mee, and this Decorum and manner of speaking must bee vnderstood as hauing a double relation, both to the excellency of the doctrine of the Gospell it selfe, and to the office and calling of the Apostle.

The Apostle heere meant such a manner of speaking as was meet and fit, both in regard of the excellency of the Gospell, and of that trust or Apostleship that was reposed in him, thus then wee are to conceiue the wordes of this verse, as if the Apostle had sayd.

I entreat you to pray for mee more specially beeing a prisoner, that I may bee able by speech to manifest and make plaine that deepe and hid∣den doctrine of the Gospell, in such manner of speaking, as is meete and fit, both in regard of the excellencie of the Gospell it selfe, and of that trust of Apostleshippe that is reposed in mee.

Now here it is not to be passed by without obseruation, that the Apostle entreated the praiers of the Colossians for himselfe more speciallie, that hee being now in trou∣ble for the Gospell, in prison and in bonds, for the preach∣ing of it, they would he mindfull of him, and recommend him to God in their praiers, especially and aboue others, that now in time of his triall hee might bee strengthened, and not shrinke backe for feare, nor by any sinister and corrupt affection, bee diuerted, and turned aside from a sound and sincere vtterance and manifestation of the truth of the Gospell, but that he might vtter it, and de∣liuer it as it ought to be deliuered; Hence wee may note briefely.

That howsoeuer we are to recommend all, both Mini∣sters and other professors of the Gospell to God by praier, yet

espe∣cially those that are in trouble, those that suffer imprison∣ment [Doct. 1] or in any other kinde, for the truth of the Gospel; we are to remember them in our prayers especially, yea as the Apostle saith, Rom. 15.30. to striue 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 tryall, the Di∣uell will be most busie, both by inward suggestions, [Reason.] and by outward assaults, both of terrours, and flatteryes; and that corruption of nature that is least in the dearest Saints of God; will then bee workinge, and howsoeuer in time of calme: many men hold on a constant course in the pro∣fession of the Gospel, and liue vnblameably in the sight of men, yet many times their weakenes, and sometimes their hipocrysie, shewes it selfe when the storme of persecution is risen, and they are tossed with the winde of trouble; and therefore our part is in praying for others, to remember them in our prayers especially, that are vnder the tryall, and suffer imprisonment, or in any kinde for the truth of the Gospel. We are to pray to the Lord, that hee would vouchsafe to them such wisdome, Christian carriage, and boldnesse, meekenes, patience, constancie, and euery need∣full grace, and such a measure of needfull grace, as they may be able both to speake, doe, and suffer, in such sort as God may be gloryfied, the truth of the Gospel maintain∣ed without impeachment, and their owne soules comfort∣ed: and on the former ground, such as are in trouble must learne not to be secure, in time of tryall vpon confidence of their owne gifts. Admit a mans gifts were not inferiour to the holy Apostle Paul; yet such a man being in trouble for the Gospels sake, ought in feare and humillity to call on God for strength, and to intreate others likewise, to do the same, in his behalfe: but let it suffice to haue poynted at these things offered to vs 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 marke, that the Apostle doth heere desire to bee helped by the prayers of the Colossians, that they would pray for him in particular, that he might vtter foorth and make manifest the mystery of Christ. He heere changeth the terme, in the verse before hee vsed the word (speake) but heere he saith, that I may vtter it, that I may manifest and make plaine. Whence wee are giuen to vnderstand thu•• much.

That the speaking of the mystery of Christ, the preach∣ing [Doct. 2] of the Gospell, ought to bee a manifestation of the se∣crets of it, the Minister in preaching of the Gospell, must manifest & make plaine the doctrin of it, and there ought to be a perspicuity and plaines in the ministrie of the word, yea, the word ought to be deliuered in such euidence and plainenesse, as the meanest capacitie may bee able to con∣ceiue and to vnderstand it, and as if Iesus Christ crucified, were pictured and painted out before the eies of men, as the Apostle sayd by way of reproofe 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 cru∣cified, as if hee had sayd, to whom haue I preached the doctrin of the Gospell in such euidence and plainnesse, as if Christ had beene painted out before your eyes, and had beene crucified among you, and you had seene his bloud distilling from his hands and side.

And hence it is:

That our Apostle calle•• his preaching of the Gospell, a declaration, or a manifestation of the trueth, for so the word signifieth, 2 Cor. 4.2. in declaration of the truth, we approoue our selues to euery mans conscience in the ••ight of God.

The reason of this truth is plaine, namely this.

[Reason] The end of the preaching of the Gospell 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 saluation.

Now this cannot be effected, this end cannot be attained vnlesse men rightly conceiue and vnderstand the doctrin of Christ, therefore it must be deliuered in such euidence and plainenesse as they may conceiue and vnderstand it.

That manner of preaching therefore cannot bee iusti∣fied, that is full of obscuritie, [Vse.] wherein the doctrine is wrap∣ped vp in such words and sentences, as are aboue the reach and vnderstanding of the hearers, wherein there is a mix∣ture of speech, and intermingling of Latine and Greeke with Eng••ish, before hearers that are vnlearned, and how∣soeuer some in way of defence of it, say, that kind of prea∣ching is learned, indeed and truth, there is no such matter, only that teacher shewes learning, that shewes men Christ, he is the learned preacher that is able rightly to vnfolde the mysterie of Christ, and to manifest the secrets of the Gospell, and so to paint out Christ before the people, as they may (as it were) see him crucified and glorified, and that life that flowes out of his bloud, and the comforts that are treasured vp in him;

And againe must the doctrine of the Gospell bee deli∣uered [Vse. 2] in such plaine termes, as men of the meanest capaci∣ty may be able to vnderstand: oh then take heed thou ex∣cept not against the doctrine of the word for the plaine∣nesse of deliuerie, if the doctrine bee sound and true, it is but a cauill of the flesh, and no iust excption to say, it is deliuered in plaine, easie and familiar termes, and yet ma∣nie there be in the world that haue no great liking of the truth of the doctrine del••uered, euen because it is tende∣red vnto them, in a familiar plainenesse and simplicitie; they haue itch••ng eares. 2. Tim. 4 3. they delight to heare things deliuered in more loftie and glorious termes, sure∣ly such persons shew the vanitie and weakenesse of their vnderstanding, and the vnsoundnes of their iudgements. Why shouldest thou except against or dislike the trueth deliuered in plaine and easie termes? art thou offended

with the Lord, for dealing plainely with thee? whence comes that exception and dislike? consider thou whence it comes, and thou shall finde it comes from thine owne corruption, helped forward by strong delusion of the ene∣my of thy saluation, for thou exceptest against that which may bee most for thy good, and likest that which many times turnes to thy hurt, the Lord (iustly punishing the va∣nity of thy mind, & the pride of thine hart) suffers thee to sucke in poison and dangerous errours, lying hid vnder lofty and goodly words, which thou vnderstandest not, & therefore take thou heed of excepting against the doctrin deliuered in plainnesse of words, if thou heare the truth of the word plainly deliuerd, be so far from excepting against it, as euen therfore blesse God for his mercy, that vouch∣safes to discouer to thee the truth of his word so familiarly remembring that speech of the Apostle, 1. Cor. 14.22. strange tongs are for a signe, euen a iudegement and pu∣nishment 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 plainenesse of it, the plainer and the more familiarly the word is deliuered to thee in the publike ministry, the greater token and signe is it of Gods louing kindnesse and fauour towards thee, and yet know we, that this perspicuity and plainnesse in preach∣ing [Doct. 3] of the word, must not be rude, rusticke and vnseemly, and therefore the Apostle addes in this verse, as it becom∣meth mee to speake. And so the next poynt of doctrine laid downe in this verse is this.

The Ministers care and study must be, not only in plain & familiar termes to declare & speak the Gospell of Iesus Christ, but also so to speake 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 looke 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 publike Ministrie of the word, let him speak, not only the words of God, but as the wordes of God, as it becomes him to speake, such words, we finde that the Minister of the Gospell is graced with many excellent titles, hee is called the messenger and ambassador of Christ, he is stiled with the name of Angel, Reuel. 2. & Cap. 3. Hee is said to bee the Lords Steward put in trust by him, 1. Cor. 4.1. all which teach him that he must deliuer 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.

Not to stand on the generall: the particulars of this duty, are many, but especially these two.

First, the Minister must looke, that he vtter foorth and declare the doctine of the word purely, and powerfully; [ 1] for the word of God is pure, and must be purely thought on, and purely deliuered, without mixture of mens deui∣ses, or mens authorities.

Secondly, it must also be deliuered as the Apostle saith, [ 2] 1. Cor. 2.4. In plaine euidence and demonstration of the Spirit, (that is) in such sort as sinne may thereby be rebu∣ked, the conscience rifled, and iudged, and the secret cor∣ruption of the heart made manifest, and that it may bee a meanes) by Gods blessing vpon it) to instill the grace of faith, and repentance, and holy obedience into the hearts of the hearers, yea the word must bee deliuered with such euidence of the spirit, as the hearers may discerne the po∣wer, the presence, and the maiesty of God in the preaching of it, and be forced to say in plain termes 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 shew not words but power, as the Apostle saith, 1. Cor. 4.20.

Now this doctrine might be applied to reproue sundry sorts of teachers, as (namely) such as deliuer the word of God in the intising words of mans wisdome, spirituall things in a carnal manner.

Secondly, such as mingle the word with their own, and

other mens deuises, to make their doctrine haue the more applause, then which, what can bee more vnworthy? as the Lord saith by his Prophet Ier. 23.28. What is chaffe to the wheate?

Thirdly, such as for want of paines, or study, deliuer the word, either in termes vnfit to teach, or perswade, or without order, and so not easie to bee learned, and re∣membred, and so wi••hout power, as it hath no point to pearce the hearts of the hearers, these, and many other, come within the compasse of iust reproofe by the doctine deliuered.

But let vs thinke on it to this purpose; Is it so that the Minister must not only manifest the doctrine of the word, but he must deliuer it purely, and powerfully; yea, with such euidence and demonstration of the Spirit, as the word spoken by him may iudge the conscience, and search the secret corners of the heart; and as the Holy Ghost saith, Heb. 4.12. Enter thorow, euen the deuiding asunder of the soule and the spirit, and of the ioints and the marrow, and discouer the thoughts of the heart, and be a meanes to worke grace in the hearers?

[Ʋse.] Oh then, as the Apostle saith, 2. Cor. 2.16. Who is suf∣ficient for these things? It is no easie matter to preach the word; Men thinke the Ministers of the worde of God speake whatsoeuer comes into their mindes; it is not so, if they speake the word as it ought to be spoken, no, no, Preaching of the word of God requires great labour, stu∣die, meditation, and praier, and the Minister must not onely bee earnest in praier himselfe, but after the example of the Apostle in this place, he must request others to pray for him, that he may vtter the Doctrine of the Gospell as it becommeth him to vtter 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 praied for, that hee might vtter the doctrine of the Gospell as it became him to speake?

How g••eat cause then haue wee that are but ordinarie Ministers to desire the praiers of the Church, we are much more to craue the praiers of Gods people, and they are to helpe vs with their praiers; One saith well, consider that it is the easiest thing to heare, and it is the painefullest thing to preach the Gospel▪ aright; therefore pray thou that the Minister may vtter the doctrine of the word, as it becommeth him to speake, that he may deliuer it in such euidence, and plainenesse, and with a••l such purity and powerfulnesse, as it ought to bee deliuered, and then doubtlesse, through Gods blessing vpon it, thou shalt find it a meanes discouering the secret corruption of thine heart, and working sauing knowledge in thee. Yea, thou shalt find the doctrine of the word so deliuered, or meanes confirming and strengthning grace in thee, and making thee certaine of Gods grace in Christ; yea, making thee reioice in Gods presence in this life, and at the day of iudge¦ment to stand before him with ioy, therefore be minde∣full of this duty.

VER. 5. Walke wisely toward them that are without, and redeeme the time.

The Apostle in this verse proceedes to his second ge∣nerall exhortation, wherein hee exhorts the Colossians to carry themselues wisely toward them that are without, and this he doth generally in this verse, that they carry themselues wisely in all things, and then that they carrie themselues wisely in one particular, (namely) in the wise vsage of their speech, verse 6.

His generall exhortation in this verse is first propoun∣ded.

Walke wisely towards them that are with∣out.

And then, more particularly declared, how they may

so doe in the last words (namely)

By redeeming the time.

(And redeeme the time.) First therefore of the generall exhortation, (Walke wisely toward them that are without.)

(Walke) That is, liue, carry your selues in life and con∣uersation, both in your words and deeds; the word (Walke) is often so vsed in the Scripture. (Wisely) or as the word is (in wisdome, or with wisedome) the meaning is, with good discretion, with religious heede, and circumspecti∣on, as the Apostle saith, Ephes. 5.15. Take heede that yee walke cicumspectly, not as fooles, but as wise.

Now Christian discretion, and an holy warinesse is vsed in life and conuersation, when in euery thing, said, or done, there is regard had of the end of the speach, or action, that the word or deed, be to the glory of God, and the good of others, and that it be without giuing aduan∣tage of iust exception against it, or any iust cause of of∣fence; that is (indeede) true Christian wisdome in life and conuersation: (toward them) that is, among them, or hauing any dealing with them (that are without) by those that are without, we are to vnderstand 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 Gospell, and yet haue not receiued it, but still continue in their naturall hardnesse, and vnbeleefe.

Thus then are we to conceiue these words, Walke wisely toward them that are without. As if the Apostle had said.

Carrie your selues in life and conuersation, both in your words, and deedes, with Christian wis∣wisdome and discretion, with an holy warinesse, and circumspection, looke that in euery thing, said, or done by you, there bee regard had of a right ende, euen Gods glory, and the good of

others, and let your behauiour bee without iust cause of exception, or offence to them that are vnbeleeuers, of what sort soeuer they be, you li∣uing among them, as necessitie requires, or ha∣uing busin••sses and dealings with them.

The dutie heere laid before vs, comes to bee conside∣red in the first place.

And it may thus be conceiued.

That true beleeuers, such as truely professe the Gospell, [Doctr. 1] are to carry themselues wisely, with good discretion, with warinesse, and circumspection, euen toward them that are without, in their walking among the wicked, and vn∣beleeuers, and in their dealings with them, they must haue a wise regard of their behauiour, they must looke that e∣uery thing, said, or done by them, be to Gods glory, and (if it be possible) a meanes to worke good vpon the wic∣ked, and that it be without iust cause of exception, and of∣fence, I say, without iust cause of exception, and offence; for many times the wicked take exception against the ho∣lie religious and godly behauiour of true beleeuers, and are offended at it, 1 Pet. 4.4. And as the Prophet saith, Hosea 14.10. The wicked stumble, and fall in the waies of God; but that is offence taken, not giuen. True be∣leeuers, and professors of the Gospell must be wise in their behauiour, and take heede they giue not any iust cause of exception, or offence, and that not onely to their weake brethren, but euen to the wicked and vnbeleeuing. And hence it is, that the Apostle doth exhort vs, Rom. 12.17. To procure things honest in the sight of all men (that is) wordes and deeds, not onely lawfull, and agreeable to the rule of honesty, and goodnes, & the will of God reuealed in his word, but such also as giue no iust offence to any, as the Apostle saith, 1. Cor. 10.32. Giue 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 ex∣horted them of that Church, that they should study to be quiet, and to meddle with their owne businesse, and to worke with their owne hands; to this ende, that they might behaue themselues honestly, (or as the word signi∣fieth) decently towards them that are without, euen in the sight of vnbeleeuers.

Wee see then there ought to be a Christian wisdome, a godly warinesse, and circumspection in such as are true beleeuers, that in their behauiour among the wicked, they giue them no iust aduantage, 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 behauiour of true beleeuers, ought to bee a visible confutation of the manners of the wicked, that when they looke vpon it, they may bee checked and re∣proued, thereby made to see how they ought to behaue themselues, and may glorifie God in the day of the visita∣tion, 1. Pet. 2.12. And therefore it ought to be far from be∣ing like to the wicked life of vnbeleeuers, in any respect, that so it may giue them no iust cause of exception, and of stumbling at it.

[Vse.] Now then, to applie this, I may say to many professors in this case, as the Apostle said to the Corinthians, 1 Cor. 6.7. There is vtterly a fault among you. There is in many professors of the Gospel too great a yeelding to their own corrupt affections, some that make profession of the Gos∣pell, carrie themselues not as wise, but as fooles, in the sight of the wicked, and vngodly, and as Michal said to Dauid 2 Sam. 6.20. they vncouer themselues in the eies of carnall minded men, as a foole vncouers himselfe, they shew themselues enuious, couetous, selfe-conceited, con∣tentious one with another, censorious and such like, e∣uen in the sight of the wicked, that they are able iustlie to taxe them with these and the like faults.

Oh remember thou hast taken on thee the profession

of the Gospell, and wouldest beare the name of a true Christian, thou must walke wisely euen towards them that are without; in thy whole carriage in thy words and deedes, thou must haue regard to the right ende, Gods glory, and the good of others, and thou must take heede thou giue no iust cause of exception or offence, by any thing thou saiest, or doest, no not to the wicked, and vn∣beleeuing; yea, thou must be so wise in thy carriage, and thy behauiour among them, as that sometimes thou must forbeare the doing of some lawfull thing so farre as may stand with the keeping of faith and a good conscience; if so be, thou in thy Christian wisdome and discretion per∣ceiue, 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. Hee was full two yeeres in Ephesus an Idolatrous Citie, and saw their Idolatrous worship of Diana, yet all that while hee kept silence, and spake not a word in particular against Di∣ana, as he might haue done, onely in generall termes hee said, as it is in the speach of Demetrius verse 26. That they were no gods which were made with hands. And this did Paul forbeare to doe, that hee might doe some good in that Citie by preaching of the Gospell, which could not haue beene suffered if he had spoken against Diana in particular.

And thus must thou that art a true professour of the Gospell doe sometimes, and let it neuer bee iustly said of thee, that wouldest carrie the name of a true Christian, that thou art as couetous, as vnquiet, once angrie, as hard to be appeased, as mercilesse, as ready to catch, as idle, as censorious, and iudgeing, as those that make no professi∣on at all, let none of these things, or the like, bee truely affirmed of thee, let not the wicked bee able iustly to charge them vpon thee.

And to that end consider.

First, that if thou carrie thy selfe so vnwisely, and so [ 1]

with∣out Christian discretion, as thou giuest iust cause of ex∣ception, or offence, thou dost expose thy selfe to the ma∣lice of the wicked, and (as it were) inclose thy selfe with∣in their hands, and if the wicked bee so bold, as that they will assault the names of the harmelesse, with obtrectati∣ons, and slanders, how will they insult ouer thee, hauing iust aduantage against thee?

[ 2] Againe, consider that by thy euill and vnwise behaui∣our in the sight of the wicked, thou dost not onely expose thy selfe to contempt, but euen the Gospell it selfe, which thou dost professe, to scorne and reproach; and through thy vnwise behauiour 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 recouered. Thus speakes the Lord by his Prophet Eze∣kiel 36.20. and the Apostle cites it, Rom. 2.24.

[ 3] And remember further, that thou bearing the name of a true Christian, by thy godly, wise, and warie conuersa∣tion among the wicked, God is glorified, 1 Pet. 2.12. the doctrine of God our Sauiour is adorned, Tit. 2.10. and many times vnbeleeuers are wrought vpon, and wonne as the Apostle saith in one particular; Let wiues bee sub∣iect to their husbands, that euen they which obey not the word, may bee wonne by the conuersation of the wiues. Oh then, thou that dost, or wouldest carry the name of a true Christian, bee thou carefull to walke wisely toward them that are without, let thy words and deeds be ordered by Christian wisdome, in all thy speaches, and actious, haue an eie to Gods glory, and the good of others, and take thou diligent heed, that nothing be said, or done by thee, that may giue iust aduantage to the wicked to speak euill of thee, and to throw disgrace vpon thy holy pro∣fession.

In the next place, wee are to marke, that the Apostle saith not, Walke wisely with them, but toward them that are without; it is one thing to walke with vnbeleeuers, and

another to walke toward them, there is great difference betweene these two: to walke with anie, is to walke as they do, & to hold on the same kind & course of life that they doe, but to walke toward others, is to liue among them, and as occasion is offered, to haue businesse and dealing with them.

Hence then we may gather thus much.

That howsoeuer we are not to walke with the wicked, [Doctr. 2] wee are not to doe as they doe, nor to follow their trade and manner of life, yet wee may liue among them, and haue businesse, trading and dealing with them, as occasi∣on is offered, howsoeuer, wee are to eschew the corrupti∣ons and bad manners of the wicked, yet wee are not alto∣gether to auoyd all manner of dealing with them, the A∣postle hath taught vs, Phillip. 2.15. that wee are to liue blamelesse and pure, and the sonnes of God without re∣buke, but where? apart from all wicked and vngodly men? no, in the midst of a naughty and crooked nation, among whom we ought to shine as lights, and that in the world, euen in the throng of wicked men, and vnbeleeuers. The Lord will haue his children to liue among the wicked, as Lot did in Sodome.

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 euery man as he hath receiued the gift, minister the same to another, as good disposers, of the manifold grace of God.

Secondly, for the exercise of their faith, their wisdome, and other graces that are in them, and for the triall of their strength in striuing against sinne, that their faith and o∣ther graces may bee exercised, and that they may bee tried what is in them, whether they will cleaue to the Lord with a perfect heart, or bee carried aside with the corruption of the worlde, for that is indeede true re∣sistance of sinne, and victorie ouer it most victorious, when wee conflicting and grappling with manie occa∣sions

and allurements to it, striue against it, and ouercome it, and he is truelie good, who is good among such as bee euill, if Ioseph had not beene tempted to folly by his Mi∣stresse, his chastity had not beene so great and glorious.

The Lord therefore will haue vs liue in the world, a∣mong the wicked of the world, in the middest of manie meanes and prouocations to euill, that the strength of Gods grace that is in vs, may bee knowen, and this do∣ctrine might bee applied to shew the error of some of an∣cient time, [Vse.] and of some of our time, who refuse to liue in any fellowshippe with notorious sinnefull men, and I might heereby shew the errour of the Monkes and Vota∣ries among the Papists, who thinke it a state of perfection to liue like droanes fatting themselues in a cloyster, apart from all societie of men, but I rather chuse to shew the li∣mitation of this truth that it bee not misconceiued of vs, and touching the limits of it, know wee that it is thus confined.

We may liue among the wicked, only as we stand in some relation with them, & as we are conioyned with them by some bond of nature, of office, of place or habitation, for

the corruption of men must not driue vs from our stati∣on and from performance of Christian duties that con∣cerne vs in our places and callings, as the Lord hath cal∣led euerie one, so let him walke, 1. Cor. 7.17.

And againe, wee may haue dealing with the wicked, onely as iust occasion is offered, we may not hand ouer head, liue with all sort of wicked persons, and carelesly thrust our selues into anie wicked companie, and thinke as the foolish Familists doe, or as Drunkards and Epi∣cures doe, that it is no matter into what companie wee come, we haue no warrant for that: And there is great danger in so doing, there is no disease so contagious, nor sickenesse so infectious, as is the ill behauior of the wic∣ked, if we sort our selues with them, and there is no age, sexe or complexion, so apt to catch and take a disease

from another, as are the best of Gods children, to take hurt by the companie of wicked persons, and therefore wee are not to liue among them, but according to the limite of our owne particular places and callings, nor to haue dealings with them, but as iust occasion shall be offe∣red vnto vs.

In the last place it is not to be omitted, that those who haue not heard, or not receiued the Gospell, are heere said to be without, wherein the Church is compared to Gods Kingdome, Citie or House, true beleeuers to the subiects, citizens and houshold of God, and vnbeleeuers to stran∣gers, and such as haue no part nor portion amonge them.

Here then appeares the wretched and cursed condition [Doctr. 3] of wicked men and vnbeleeuers, they are disioyned from God, the fountaine of all true happinesse and comfort, they haue no fellowship with God, or the people of God, Ephes. 2.12. they are without Christ, and are aliants from the common-wealth of Israel, and strangers from the co∣uenants 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 subiect to the whole wrath of God, [Vse.] oh that they had hearts to consider their fearefull condition, thou that art a drunkard, a swea∣rer, a prophane person, consider thy cursed state, as yet thou art seuered from Gods comfortable presence, thou art shut out from all benefit of Gods promises of life and saluation, thou hast no part nor title to the blessings of God, belonging to the Saints of God, and that is a begin∣ning of hellish torment, for finall separation from God, and an apprehension of his wrath is hell it selfe.

Now such is the case of all men, that doe not yet truely beleeue in Christ, and such are they that liue in the pra∣ctise of any knowen sinne, yea thinke on it, thou that art a wicked man, and an vnbeleeuer, thou art so farre disioy∣ned from God by thy sinne, as there is greater enmitie,

and contrarietie betweene God and thee, then betweene fire and water, light and darkenesse, and if God be against thee, then who can stand for thee? nay God being thine enemie, all the iudgements of God attend thee, all the creatures of God are armed against thee, and thou liest o∣pen to eternall woe and miserie: Oh then enter into a se∣serious consideration of thy miserable state and conditi∣on, and pray to the Lord, that by the light of his worde, and power of his spirit, thine eies may be open to see that miserie, and seeing it maist be humbled for it, and hasten out of it, and neuer rest till thou be sure thou doest truely beleeue in Iesus Christ, and then without question thou shalt be in Gods fauour, and be one of his owne house and family, 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 owne conscience, with all the faithfull, 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, Iob. 5.23. thou shalt haue accesse to the throne of grace with boldnes, and come into Gods house with ioy & gladnes, thou shalt haue title to all the blessings of Gods Saints in this life, and right to eternall happinesse in the life to come.

Labour therefore for this aboue all things, and count all things losse in respect of this, that thou maist winne Christ, and be found in him and by him bee conioyned 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 redeeme the time) the Apostle hauing required of the Colossians by way of exhortation, generallie; that they should walke wisely toward those that are without, in these wordes (redeeme the time) he shewes how they may so do, & wherin especially standeth their godly, wise,

discreete and wary walking towards them that are with∣out namely in or by redeeming the time, for these words (redeeme the time) are not (as they may seeme) a distinct precept, or an exhortation by it selfe, but are to bee con∣ceiued as expressing the manner of wise walking toward them that are without, the originall text shewes it plainly, for thus runne the words, walke wiselie toward them that are without redeeming the time.

The word heere translated (time) properly signifieth opportunitie or present occasion, that present fit time, wherein anie thing to bee done, may bee done fitly and happily, and it is heere to bee vnderstood with relation to the good that may bee done, euen for that fit opportuni∣ty, and fit occasion offered of well doing, and the word (redeeme) in the proper and naturall signification of it, signifies to buy some thing backe againe, and it is heere vsed metaphorically by way of similitude, it is taken from the custome and practise of wise Marchants, or Trades∣men, who vse to buy their commodities while fit time of buying serues, and while the market holds, and hauing (happily) had great losses, or formerly spent their time idlely or vnthriftily, doe afterwards seeke to redeeme, and (as it were) to buy backe againe the time that is past, not that they are able to call backe againe any one mi∣nute of time past, that is impossible, but by their most carefull and diligent imploying of the present fit time of gaining, that is offered to them, by vsing in that opportunitie more then ordinarie diligence, for recoue∣uering of their losses, euen then breaking of their sleepe, and abridging themselues of lawfull refreshing and delights, they doe as much businesse in that same time, as they might haue done both in that, and in the time formerly mispent, if they vsed onely or∣dinarie diligence; and so to redeeme that opportunitie and fitte occasion offered of dooing good, and of well doing.

Signifieth two things.

First, to obserue, take, and vse it being offered, and not to let it slip, and passe away without vsing of it.

And secondly, to vse it with more then ordinary dili∣gence, yea, to vse it with losse of our owne pleasures and profits.

Thus then wee are to conceiue these words, as if the A∣postle had said to the Colossians.

Obserue, take and vse the opportunity, and fit occasion of well doing, when it is offered, yea, vse it with more then ordinarie diligence, euen with losse of your owne pleasures profits.

Now heere first in that the Apostle saith, walke wisely to them that are without subioyning (as shewing the man∣ner how they may so doe) (redeeme the time) or (redee∣ming the time) I might hence note thus much. That we shew our selues wise Christians, such as carry our selues wisely among them that are without, if so be we omit no opportunitie of well doing, but on that I will not stand, but rather on a positiue point, the dutie hence offered, namely this.

[Doctr. 4] That the time and oportunitie of doing good, both in respect of our selues and others, is not to be neglected, and let passe, when it is offered, we are to obserue the time and oportunitie of doing good, and to take it, and vse it, when it is offred vnto vs, when we haue oportunity for the pra∣ctise of the duties of piety, or for the doing of any good, we may not foreslow it, and let it slip awaie from vs, and this hath our Sauiour taught vs plainely, Ioh. 12.35. where he saith, yet a little while is the light with you, walk while ye haue light, least the darkenesse come vpon you, for he that walketh in the darke knoweth not whether he goeth, as if hee had sayd, you haue now oportunity, and fit time to walke as ye ought, hauing light to direct you, look that you vse it, while you haue it, and let it not passe away from you, least that being gone, and darkenesse

comming on you, you know not then whither ye go, Gal. 6.10. saith the Apostle, while wee haue time let vs doe good vnto all men.

Let vs not suffer any good occasion of doing good to others, slippe away from vs, but let vs take holde of it, while it is offered, and so in one particular the holy Ghost bids vs, Heb. 3.13. exhort one another while it is called to day, and to these I might adde many other testimonies, for the proofe of this point, Ierem. 8.7. the Lord com∣plained of his people, that they did not obserue and vse the time of grace and mercy, for the amendment of their liues when it was offered vnto them yea, in that re∣spect he preferres the verie bruit beasts before them (saith he) euen the Storke in the aire knoweth her appoynted times, and the Turtle, and the Crane, and the Swallow, obserue the time of their comming, but my people know∣eth not the iudgement of the Lord, they obserue not, nei∣ther vse the time of grace and mercy for the amendment of their liues so that wee see by plaine euidence of Scrip∣ture, that we are not to neglect and let passe the opportu∣nitie offered vnto vs, for the exercise of pietie, or for the doing of any good whatsoeuer, the reason and ground of this is.

Because indeede, [Reason] as the Lord in his eternall counsell hath ordained things to bee done, so hath hee appoynted the oportunity and time wherein each thing should bee done; wee are therefore to obserue, and to take, and vse that time and that opportunity of doing good, either in respect of our selues or others, which the Lord doth vouchsafe and offer to vs, and that wee may rightly con∣ceiue this point, and draw it to some profitable vse.

We must learne and marke a difference of good things that are to bee done by vs, 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 bookes, conference, set and solemne prayer, giueinge good councell, admonition, reproofe, giuinge almes and the like.

Though these be good thinges, that we are to doe, yet the doing of them, is not bound to all times, and so the oportuni••ie of doing these thinges, and the like: only then when the Lord doth vouchsafe vs meanes, and abilli∣tie, and just occasion in respect of time, place, person, and other circumstances. Other good thing•• there be that we are bound to doe, which extend and reach ouer the whole life, and are to be continuall acts, to be performed in euery part, and time of our liues. From the doing of which, no part of our life is exempted: as (namely) the excercise of faith, and repentance, of amendment of our liues, of workinge out our owne saluation, with feare and trem∣blinge, of seekeinge reconciliation, with GOD, yea though wee haue assurance of saluation.

And the oportunitie of doing these and the like things, is euery instant and present time, euen euerie moment of our liues, is the oportunitie giuen vs for the amendment and reformation of our liues, yet more speciall oportu∣nitie vouchsafed vnto vs, for the doinge of these thinges: For our turning to God, for our seekinge reconciliation with God, and the like: is that time of the Lords gracious visitation, as our Sauiour calls it. Luke 19.44 That ac∣ceptable time, and that day of saluation, as the Apostle calls it. 2. Cor. 6.2. (that is) that time wherein the Lord doth offer vs mercie in the ministrie of his word, wherein he stands at the dore of our hearts, & knocks by the sound of his word outwardly, and by the motions of his spirit in∣wardly, shewing vs our sinnes, and moouinge vs to repen∣tance, yea that time wherein the Lord calls vs to repen∣tance by his mercies, by his judgements, by his patience, and longe sufferance: thus then wee are to conceiue the doctrine now laid before vs.

Wee are to obserue the oportunity and fit time of doing good and to take that oportunitie when it is offe∣red vnto vs, (that is) we are to obserue and marke when the Lord doth vouchsafe vs meanes to doe good, and iust occasion in regard of time, place, person, &c. for the do∣ing of any good thing that is limited to some particular time, and to take that opportunity when it is offered, and to vse it, and not to let it slip, and wee are to obserue euery part and time of our life, as fit for repentance, and amende∣ment of our liues; but especially, the time of the Lords gracious visitation of vs, by the Ministie of the word, and when the Lord calles vs to repentance by mercies, or by iudgements, and to take hold of that opportunitie, and to vse it, and not to suffer it to passe away from vs.

And now to come a little nearer to our selues, [Vse.] I may say to vs, as the Apostle did in that, 2 Cor. 6.2. Behold now the accepted time, behold now the day of saluation: the Lord hath a long time, and doth still vouchsafe to vi∣sit vs with his word and Gospell, and hath seconded the same both with his mercies, and his iudgments. This then is that opportunitie, this is that fit time of repentance, and of turning from our sinnes to God, in amendment of our liues, and of doing good to our selues. Let vs take notice of it, and obserue it, yea, let euery one of vs in particular obserue it; doe thou obserue, and take hold of this opor∣tunity of the good of thy soule while it is offered, thou knowest not how soone it may be taken from thee.

First, if Christ now knocke at the doore of thine heart, by the preaching of the Gospell, and by his mercies and iudgements, and thou deferre to open vnto him, and to let him in, and let slip the opportunitie of turning from thy sinnes to God, in amendement of thy life; happily heereafter thou maiest pine away with a desire of hauing him, and yet not finde him, nor any place to repentance; remember that exhortation of the Prophet, Isai. 55 6 Seeke yee the Lord while hee may bee found, and call yee vpon

him while he is neare. There will come a time wherein the Lord will not be found; yea, a time will come which hee threatneth, Prouerb. 1.26. When such as now regard not, but despise his calling vnto them, shall crie to him in their miserie, and hee will not heare them, but laugh at their destruction: which is a fearefull sentence, as one saith, the Lords laughter is more to bee feared then his anger; therefore take heede, thou let not slip that opportunity of doing good to thine owne soule that is yet offered vnto thee.

[ 2] Againe, consider the wisdome of men in matters of the world; the Seafaring man he obserues the winde, and the weather, and takes the opportunity of the time; the Traueller he takes the day before him and trauels whiles it light, the Smith he strikes the iron while it is hot, when it it is cold, it is to late to strike; yea euery man of yeeres and discretion, will consider the oportunitie offered for the well-doing of his businesse, and hee will condemne himselfe if he let it slip; and wilt thou then be more care∣lesse in Spirituall matters, and more absurdly foolish in things concerning thine owne euerlasting good? Oh con∣sider thou the opportunity that is offered to thee for the good of thy soule; obserue thou the fit time of well-do∣ing, 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 pe∣culiar to thy selfe, and he sends his iudgements to warne both thee and others: know thou, that that is thy opor∣tunitie of turning from thy sinnes, and amendement of thy life, obserue it, take hold of it, let it not slippe from thee, but vse it so, as it may bee for Gods glory, and the comfort of thine owne soule.

From these words (redeeming the time) vnderstood as before they were expounded; we are further taught thus much.

[Doct. 5] That in vsing the oportunity of well-doing, wee are to

be likewise Marchants or Tradesmen. A wise Marchant or Tradesman hauing heeretofore lost time of gai∣ning, he will (as it were) buie it backe againe, by his more then ordinarie diligence, when time serues him againe; so must wee doe in respect of the oportunitie and time of well-doing offered vnto vs, wee must gaine the time wee haue formerly lost by negligence, with double diligence; yea, we must redeeme it with losse of our ease, our plea∣sures, and our profits, 1 Pet. 4 3. It is sufficient (saith the Apostle) for vs that wee haue spent the time past of the life after the lust of the Gentiles, walking in wantonnesse, lusts, drunkennesse, in gluttonies, drinkings, and in abo∣minable idolatries.

We are to consider our former mispent time, and not to mispend any more, but rather to gaine and recouer that which hath beene lost with future diligence in well-doing. Psalm, 119.32. Dauid saith, I will runne the way of thy Commandements, when thou shalt enlarge mine heart: where we see Dauid promiseth that his heart beeing set at liberty, being set free by grace from the bondage and do∣minion of his own natural corruption, he would not walke and keepe an ordinarie pace in the waies of Gods Com∣mandements, but he would runne in them, hee would make more then ordinarie speed in well-doing, and so re∣deeme the time formerly lost. Thus must euery one whose heart is set free from the bondage of sinne, [Ʋse.] if thou per∣swade thy selfe, the Lord hath wrought in thee by his spi∣rit, and set thee free from the dominion and power of thy naturall corruption, thou must runne the waies of Gods Commandements, thou must gaine time of well-doing with double diligence; it must be farre from thee to spend thy time in trifles, and pastime, and after the manner of the world, in vaine delights to driue away dumpes, though indeed lawfull recreation may bee vsed, if it bee vsed lawfully, and at times meet and conuenient, to make vs more fit for the good duties, yet thou must take heede

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 beleeuer, and set free from the po∣wer of sinne, thou must vse more then ordinarie diligence in doing of good things, thou must not content thy selfe to heare the word, to pray or to doe other good things, as meere naturall men vse to doe them (that is) so as may stand with their credit in the world, with their ease and worldly profit; if hearing of a Sermon crosse their world∣lie commodity, they will none of that, thou must not so doe; no, no, thou must redeeme the oportunitie and time of doing good, thou must buy it with a price, euen with the losse of thine owne ease, pleasure, and pro∣fitte.

And to helpe thee forward, and to stirre thee vp to the practise of this dutie: consider with me onely these two things.

First, marke what the Apostle saith, Tit. 2.14. Christ gaue himselfe for vs, that hee might redeeme vs from all [ 1] iniquity, and purge vs to be a peculiar people vnto himself, zealous of good workes. Whence wee may gather, that if thou be not zealous of good workes, if thou bee not stu∣dious and carefull in doing good, if thou vse not more then ordinarie paines to doe well, and if thou redeeme not time in well-doing, thou canst haue no sound assurance, that thou art redeemed by Christ.

[ 2] Againe, consider thus much, thou must one day come to be accomptant for the spending of thy time, and if thou do not number thy daies, and redeeme the time, and spend the oportunity of well doing, with more then or∣dinarie diligence, thou wilt be farre from a good account, and the Lord will iudge thee as an vnthrifty seruant that hast not gained by thy talent: If then, thou wouldest haue sound and comfortable assurance, that thou art re∣deemed by Christ, and if thou wouldest be able to make a good account of the spending of thy time before the

Iudge of all the world, and haue it said to thee as it is, Mat. 25.21. Well done good and faithfull seruant, enter thou into thy Masters ioy, then looke thou redeeme the time of doing good, doe not thou onely obserue, take, and vse the opportunity of well-doing, but vse it with more then ordinary paines, and diligence, euen with losse of thine owne ease, pleasure, and profit, and if thou so gaine time, no doubt thou shalt then bee richly rewarded with gaine and glorie in the day wherein the Lord shall come to take account of his seruants.

VER. 6. Let your speach bee gracious alwaies, and powdred with salt, that yee may know how to answer euery man.

In this Verse our Apostle comes to exhort the Colos∣sians to carry themselues wisely toward them that are without, in one particular thing, (namely) in the wise v∣sage of their speach, because (indeede) in wise ordering of the speach; spirituall wisdome is singularly discouered, and withall, holy and gracious speach, is a vsuall and ve∣rie effectuall way and meanes of doing good vpon them that are without, and of winning them: therefore the A∣postle doth particularly exhort thereunto.

The generall parts of this verse are two.

First, a dutie touching the right ordering of speach, propounded by way of exhortation in these words, Let your speach be gracious.

• 1 Which exhortation is further enlarged by the extent of that duty, in respect of time, that their speach should be gracious alwaies.
• 2 And then, by a similitude, wherein gracious speach 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 looke that their speech were gracious (namely) this, that so they might know how to answere euery man, expressed in the last words, That yee may know how to answer euery man.

Of these in order.

First therefore, of the exhortation, Let your speach bee gracious alwaies, and poudered with salt.

In the originall the words runne thus, Let your speach be alwaies in grace powdred with salt, Which sentence stan∣ding vpon a comparison, is in generall thus to be concei∣ued; Let your speach be seasoned with grace as other things are with salt: wherein the Apostle compares gracious speach to flesh, or fish, or other things, that are powdered. Now (as we know) things that are powdred with salt, are not onely by that powdring kept from rottennesse, and putri∣faction, but they also taste of that seasoning, and are made more sauorie, and pleasing to the taste of those that eate them, they are made both wholesome, and sauourie, so would the Apostle haue speech and communication, not onely by grace to be kept from rottennesse, and corrupti∣on, that so it be not rotten speech, as hee speakes, Epes. 4.29. But that it also bee so seasoned with grace, as that it carrie with it the taste of grace, and euen expresse the grace that is within in the heart, and that it bee good and profitable to the hearers, and apt to engender and worke some grace in the hearts, and mindes of them that heare it, for (indeed) speach 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 worke some grace in the hearts of those that heare it, as the Apostle saith, Ephesians 4.29. When it is good to the vse of edifying, and doth minister grace to the hea∣rers.

Thus then we are to vnderstand this exhortation.

Let your speach, your talke, and communi∣cation one with another be so seasoned with grace, as other things are with salt, as that it be not only thereby kept from rottennesse, and corruption, but that it sauour of grace, and expresse that grace that is within in the heart, and that it be also fit to worke grace in those that heare it.

Not to speake of that which is offered to vs from this verse, considered together with the former, the Apostle heere exhorting the Colossians to carrie themselues wise∣lie toward them that are without, particularly in regard of their speach, and so implying that holy and gracious speach serues much for the good of our selues, and others, we shall haue occasion to speake of that afterwards.

In the first place, we haue in this exhortation this duty plainely laid before vs.

That our speach must bee gracious, it must [Doct. 1] bee seasoned with the salt of grace, it must sauour of grace, as powdred meates doe of salt, and it must be a manifesting, and an ex∣pressing 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 vseth knowledge (that is) the wise person speakes in such sort, as that his speach doth shew foorth grace, and wee haue example of this in our Sauiour Christ, Luke 4.22. Where wee finde it said, that hee spake with an eui∣dence, and plaine demonstration of grace, that the people wondred at the gracious words which proceeded out of his mouth.

And the reason of this, that our speech must bee seaso∣ned with grace, and sauour of grace that is within, is plaine (namely) this▪

[Reason.] Because not onely the heart and the inward faculties of the soule 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 it selfe to all the parts of the body: yea to all the actions and o∣perations of euery part and member of the body, else is there no true sanctification.

Therefore the speach, which is the exercise of the tong, must be seasoned with grace, and must sauour of grace.

Now that we may better conceiue this duty, wee must know that there be many particular graces, that are to bee sprinkled vpon our speeches, as salt vpon meat, and where∣with it must bee seasoned, and whereof it must taste, and sauour, but especially these fiue (namely)

• ...A reuerent regard both of God and men.
• ...Modestie.
• ...Meekenesse.
• ...Sinceritie.
• ...And a due regard of the good name of others.

I will speake of them a little further in order briefly.

[ 1] First, our speach must be seasoned with a reuerent re∣gard of God, if wee haue occasion to vse his names, and titles, as Lord, God, &c. or those things whereby hee is knowne to vs, as his attributes, his ordinances, his crea∣tures, his iudgements, &c. we are to vse them with all re∣uerence of his great name, and with feare of his glorious maiestie, Deut. 28.58. and contrarie to this, is light and carelesse vsing of any of his titles in our common talke and communication, customable swearing, and forswea∣ring, blaspheming, cursing, making iests of Scripture phrase, and the like.

Againe, our speach must be seasoned with a reuerent re∣gard of men, in our speaking of men, and to men, we are to expresse a regard of that which is to bee reuerenced in them, as (namely) the image of God, and especially the renouation of his image, and if they bee aboue vs in age,

gifts, place, &c. then to speake of them, and to them, with iust titles of reuerence, as Anna did, who being rebuked by Elie, answered him with reuerence, and sayd, nay my Lorde, 1. Sam. 1.15. I might shewe this in other ex∣amples.

Contrarie to this, is scoffing, cursing & deriding speech, and vnreuerent speaking of men, and to men. [ 2]

Secondly, our speech must be seasoned with modesty, and that is thus, if wee bee to mention good things, that are in vs, or good things done by vs, tending to our com∣mendation, we are to speake of them with modestie, 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 meete to bee called an Apostle, if wee bee to mention things that may mooue blushing, wee are to vtter them in as seemely wordes as possibly may bee.

Contrarie to this is boasting and vainglorious speaking of our selues forbidden, Prou. 27.2. let another man [ 3] praise thee, and not thine owne mouth, and contrary to modesty in speaking, is also filthie, obscene and vn∣chaste speaking forbidden by the Apostle, chapter the 3. verse 8. but put away euen all these things, wrath, anger, maliciousnesse, cursed speaking, filthy speaking out of your mouth.

Thirdly, our speech must be seasoned with meeknesse, we are to answer or reprooue those that anie way offend vs, with meekenesse, with calme and quiet speech, free from passion and perturbation, 1. Pet. 3.9. bee courteous (saith the Apostle) not rendering euill for euill, neither rebuke for rebuke.

Contrary to this is miscalling, rating and reuiling one another.

Fourthly, our speech must be seasoned with sinceritie, [ 4] wee are to speake the trueth sincerely, or at least that wee thinke to bee the trueth, and wee are to deale plainely,

and sincerely with others, in speaking of their sinnes, when iust occasion is offred, to tell them of their sins, E∣phes. 4.25. speake euerie man the truth vnto his neighbor Leuit. 19.17. thou shalt nor hate thy brother in thine heart, but thou shalt plainely rebuke thy neighbour, and suffer him not to sinne.

Contrary to this, are lying, glosing, dissembling, and flattering speeches, speeches that sooth vppe men in their sinnes, or extell them aboue measure, whereof Dauid speakes Psal. 12.2. they speake deceitfully euery one with his neighbour, flattering with their lips, and speake with a double heart.

Last of all, our speech must bee seasoned with care of o∣ther [ 5] mens good name, wee are to speake of the sayings or doings of other men in priuate, charitably, either speaking of them, as little as may bee, if they bee euill, or inter∣presing all in the better part, if they bee doubtfull, and where there is no euident cause to the contrary, which is an especiall fruit of charity, as the Apostle shewes 1. Cor. 13.7. loue beleeueth all things, it hopeth all things, it en∣dureth all things.

The contrary to this is rash speaking, and censuring of the sayings and doings of others, slandering, secret whispe∣ring abroad the faults of another, tale-bearing, forbidden, Leuit. 19.16. Thou shalt not walke about with tales a∣mong thy people.

We see then how we are to conceiue the dutie propoun∣ded namely thus, our speech must be seasoned with grace, and it must sauour of grace, (that is) it must expresse a reuerent regard both of God and man, it must be a mani∣festation of our modestie, meeknes, sincerity, & a due re∣gard of the good name of others. [Ʋse.]

Now then if wee examine our selues touching this duetie, how farr will manie of vs bee found from that grace that ought to be in our speeches? are there not ma∣ny

that are so far from seasoning of their speech with a re∣uerent regard of the great names of the LORD as that they carelesly vse them in their common talke, and vpon euerie trifling occasion vse to say, O LORD, O GOD Iesus &c.

And is the number of those few, that powder their speech not with grace, but with oathes, blasphemies, and cursings? I wish it were not so, but alasse, the number of such is exceeding great, manie there bee that scarse speak a word, but they powder it with an oath, yea, little chil∣dren so soone as they are able to speake, their mouthes are full of oathes, they learne them (no doubt) of their el∣ders, and this is so common a sinne, as wee may iustly say as the Prophet did, Ierem. 23.10. because of oathes the land mourneth; and are there not manie whose mouthes are full of scoffing, scorning, and reproachfull speeches? and as for seasoning our speech with modestie, meeknesse, sincerity, and due regard of others good name, are there not many whose mouthes runne ouer with ribald and fil∣thy speaking, with railing, reuiling, with lying, dissem∣bling, flattering, with vncharitable censuring, with slande∣ring, secret whispering, with tale-bearing? as the Apo∣stle saith, 1. Timoth. 5.13. some goe about from house to house, and are pratlers, and clacke in euerie corner, whatsoeuer they know, and so are sowers of dissention, and makers of strife.

Well, let vs take notice of our sinne, and know who∣soeuer thou art, that art guiltie of sinne in anie of these kindes, thou art so farre from gracious speech, as that thy speech is gracelesse and wicked.

And as they that haue their speech powdered with grace haue testimonie to their comfort, that their hearts are seasoned with the spirit of grace; so thou hast euidence and testimonie to thy terrour, that the Diuell sits and rules in thy heart, and that thy tongue is set on fire of hell, Iam. 3.6. Consider therefore thy fearefull condition, and

the greatnesse of thy sinne, and nowe therefore whilest that thou hast time bee thou humbled for it, and labour henceforward to haue thy speech seasoned with grace, and sauouring of grace; and to that end con∣sider with mee further what Salomon saith, Prou. 20.15. there is golde and a multitude of precious stones, but the lippes of knowledg are a precious iewell, as if hee had sayd, the greatest heape of golde and precious stones, is not to be compared with gracious words, and speech sea∣soned with grace.

And againe:

Prouerbs 13.2. a man shall eate good thinges by the fruite of his mouth, what bee those good thinges that a man shall eate, as the fruite 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 fruites which good and gracious speeches bring foorth, as on the contrarie, 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 golde, or precious stones, if thou wouldest not vtter that which is hatefull to God, and loathsome to all good men, and if thou desire the good will of men, and Gods bles∣sing on thee, then bee thou carefull to haue thy speech seasoned with grace, neuer rest till thou finde that thy speech is the verie image and liuely picture of grace, car∣rying in it and expressing a reuerent regard of God and men, modestie, meekenesse, sinceritie and a due regarde 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 [Doct. 2] grace that is within, in our hearts, but it must be fit also to worke grace & some good effect in those that heare it; and to this purpose speakes the Apostle plainely. Ephes. 4.29. Let no corrupt communication proceede out of your mouthes, but that which is good, to the vse of edifyinge, that it may minister grace vnto the hearers: as if hee had said, that which is sound, good, and gracious, and serueth to the vse of edifying, and ministring grace vnto the hea∣rers: our speach must be speech of faith, of hope, of loue, of the feare of God, of patience, of comfort, of admoni∣tion, of good counsell and the like.

May we not speake of worldly matters? [Object.]

Yes doubtles, we may, [Answ.] so as our speaches therin sauour of grace, and be for the good of one another: [Vse.] our speech∣es must bee such, as are fit to minister grace, and good to the hearers; there is no place for fond, and foolish talke, for idle, and fruitlesse wordes. Our Sauiour saith, that of such wordes we shall giue an accompt at the day of judge∣ment. Mat. 12.36.

And if wee repent not, euen for them, wee shallbee condemned: our speech must bee such, as may yeelde some good tast, and effect some good in those that heare it: yea, it must be alwayes such, as the Apostle heere saith. Let your speach be gracious alwaies: happilie some will speake religiouslie, at such time as they are pinched by af∣fliction, then they will speake religiouslie, and graciouslie, or before gracious companie, and yet at other times, and before other persons, let loose the bridle of their tongues. But a true beleeuer, must alwaies season his speach with grace▪ and if hee doe it not at all times, and customarilie, hee doth it not for conscience sake; and therefore looke that thy speech, be euer seasoned with grace, and such as is fitte to minister some good to the hearers, and that it may be so, obserue these two rules.

First, premeditate and forethinke what is fit to bee spo∣ken for the good of others, and let thine heart guide thy mouth, at it is Prou. 16.23.

Secondly, sanctifie and offer vp thy speeches to God in praier, pray that the LORD would guide thy tong, and set a watch before thy mouth, and then (doubtlesse) thou shalt bee ab e to vtter gracious wordes, such as are seasoned and sauour of grace, and thou shalt then adde doctrine to thy lippes, Prouerbs the sixteenth and the twenty three, thou shalt so speake, as that others shall bee bettered by thy speech.

Now to the second generall part of this verse (that is) the declaration of it, to what end the Colossians should looke that their speech should bee gracious, expressed in these wordes (that yee may knowe how to answer euerie man.)

I will briefely deliuer the sence and meaning of the words.

That ye may know (that is) that ye may attaine vnto wis∣dome and discretion, and may be able to know how with wisedome and discretion to answer euerie man, the worde (answer) in our common speech hath relation to some question, or demand going before, and to answer (as wee know) is to returne speech to a question or de∣mand according to the purpose and meaning of the que∣stion or demand, but heere it is vsed in a larger sence and signification, it signifies to beginne and to continue speech whether vppon occasion of some question or demand, or otherwise, without occasion ministred by a precedent question or demand.

And heere it signifies generally to begin and to conti∣nue speech, wee finde the word (answer) so vsed in manie places of Scripture, Matth. 11.25. it is said, at that time Iesus answered &c. wee finde in that place, no question nor demand going before, and so the word (answered) hath not there respect to anie question or demand fore∣going

but is put to signifie that which hee beganne to speake, and say, so Matth. 28.5. wee finde it is sayd, that the Angell answered, yet notwithstanding there went no question or demand before, and so I might shew it in other places, that the word (answer) is many times vsed according to the Hebrew phrase, and doth ge∣nerally signifie to beginne, and to continue speech, and so it is heere vsed, and is to be taken in that generall sence and signification.

Now because an answer (as wee know) is commonly occasioned by a question, or demaund from some other man; and is, or ought to be fitte, and sutable to the questi∣on, or demaund, and made according to the purpose, and meaning of him that makes the question, or demaund: Therefore the Apostle addes (euery man) his meaning is, fitly, and to good purpose, according to the occasion of∣fered from any man. Thus then we are to conceaue these wordes (that yee may knowe how to answere euery man) as if the Apostle had said more plainly thus.

That you may attaine to wisdome and discreti∣on, and may be able to knowe how to beginne, and how to continue to speake fitly, and to good pur∣pose, according to each occasion, that is offered vnto you from any man.

Wee are to marke and obserue in the first place, that the Apostle did heere exhort the Colossians, that they should haue gracious speech in their mouthes; that their speech should bee euer seasoned with grace, to this end: that they might knowe both what, and howe to speake fitly and to good purpose, vpon euery occasion.

Hee saith to them, let your speech bee gracious all∣wayes, and powdred with salt, that yee may knowe howe

to answer euery man that is, how to beginne, and how to continue your speech fitly and to good purpose, hence we may take vp this conclusion.

That gracious speech, speech seasoned with [Doct. 3] grace and sauouring of grace, is of excellent vse, they that accustome themselues to season their speech with grace, as it were with salt, shall bee able to knowe, both what and how to answer euery man, by con∣tinuall custome and course of speaking holily and graciously, men attaine to spi∣rituall wisedome and discretion, and are thereby enabled to speake fitly, and to good purpose vpon euery occasion.

[Reason] 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 affected, and the heart and minde are made either bet∣ter or worse, and not onely the heart and mind of the hea∣rer, but of the speaker, if the speech be vnsound and vnsa∣uorie, it not onely infecteth the hearers, but it sends a stincke backe againe to the heart of the speaker, and makes it fowler then it was before; if the speech be holy and gra∣cious, it is not onely a meanes to worke some good, and to minister grace to others, but it doeth also minister further grace to the speaker himselfe, and his minde is bette•• framed; and he more plenteously endued with spi∣rituall wisedome, for (indeed) the Lord doth so blesse the vse of gracious and religious speech, as it doth bring forth a soundnesse and dexteritie of iudgement, thereby a man is better enabled to iudge what is most meete

to be spoken and to deliuer it in the best manner, and this is grounded on that Parable of the talents, Matth. 25. which being put forth to vse, bring foorth, or rather bring in as many more, as it is verse 16▪ 17. If a man vse the grace that is in his heart, and expresse it by holy and gracious speaches, he shall gaine, and adde more to it.

And hence it is that the preaching of the word is held a very effectuall meanes of increasing all manner of grace in the heart of the Preacher. Howsoeuer some teach others they should not sinne, and yet themselues commit foule sinnes, yet it is not possible, but that one, who is indued with faith, and the Spirit of God, should vtter gracious speeche••, to the edification and good of others, and not be wonderfully strengthned, and much increased in all manner of spirtuall grace himselfe; and in this sense it was that the Apostle said to Timothy; These things exercise, and giue thy selfe vnto them, that it may bee seene how thou profitest among all men: and so (doubtlesse) it can∣not be, but that any, whosoeuer they bee that haue grace in their hearts, and vse it, and accustome their mouthes to vtter gracious speeches, it cannot bee (I say) but that they should be able to speake wisely, and to good purpose at all times.

Wouldest thou then be able to speake fitly, and to good [Vse. 1] purpose on euery occasion, as in one particular case, in time of distresse, in time of trouble, and vexation of body or minde, wouldest thou be able to speake a word of com∣fort, and as the Prophet saith, Isai 50 4. Know to minister a word in time to him that is wearie? Oh then let thy tongue be euer powdered with the salt of grace, haue in thy mouth at all other times gracious speeches, and cer∣tainely then thou shalt not be to seeke of sweete and com∣fortable words in time of neede, many come to their friends whom they loue well, and wish well vnto, in time of their trouble, happily lying on their sicke beds, and are not able to affoord them on word of spiritual comfort,

onely they can vse a common forme of speach, aske them how they doe, and say, they are sorry to see them so, and then they haue done; here is one speciall cause of it, their mouthes are not seasoned with gracious speaches at other times; they vse not to season their speech with grace at o∣ther times, and so it comes to passe that when they should, and (it may bee) would vse gracious and comfortable words, they cannot frame themselues to them, but euen then also, they are out of season with them; learne thou therefore to acquaint thy selfe with holy and religious speaches, let thy mouth at other times be exercised in spea∣king graciously, and then (doubtlesse) though thou canst not speake so eloquently, as some that foame out nothing but goodly speaches, yet thou shalt be able to speak to bet∣ter purpose, because (indeede) it is not mans wit, but Gods grace, that seasons speach, and makes it profitable, and comfortable.

[Vse 2] Againe, is it so, that by vse and exercise of gracious spea∣ches, men are inabled to speake to good purpose vpon e∣uerie occasion? Surely then it followeth on the contrarie, that through the vse of rotten speach, and of gracelesse speach, men are made vnfit to speake to good purpose, vpon any occasion; they that accustome their tongues to speake words gratefull to none, but to the Deuill, and damnable men, what doe they? Surely they make them∣selues vnable to speake to good purpose at any time, and they are not able to speake well, and to good purpose, when there is most need of good speach, as happily when themselues lie on their death beds, they are vnable to vt∣ter one word of spirituall comfort; but (as the Preacher saith) The beginning of the words of his mouth is foolishnesse, and the latter end of his mouth is wicked madnesse. A wicked man whose mouth is ful of wicked gracelesse speaches, his wordes beginne in folly, and for the most part, they end in madnesse; lamentable experience shewes it, that such as accustome their mouthes to vtter rotten and corrupt

speach in their life time, when they come to the houre of death, they commonly know not what to speake, or how to vtter any word of sound comfort, they either lie like stockes, or stones, or they speake idly, and vainely; and (indeede) it is iust with the Lord they should be so puni∣shed; as they loued cursing, so shall it come vnto them, and as they loued not blessing, so shall it bee farre from them: As they loued gracelesse speach in their health, so it is iust with the Lord, that in their sicknesse they should be able to vtter that only which is gracelesse, and voide of all true comfort: thinke on this, and consider it, thou that art a common swearer, a railer, or the like, thy words are not winde, they passe not away with the speaking; no, no, thou that dost belch out bitter blasphemy, and other cursed speaches, thou dost not onely thereby offend God, and grieue Gods children, and make thy selfe liable to the curse of God, as other greeuous sinners doe, but thou prouokest the Lord to follow thee with his punishment in this particular kinde, that as thou hast beene gracelesse in thy speach in thy life time, so thou shouldest not haue a word of grace, and sound comfort in thy death; there∣fore remember thou swearer, thou railer, or the like, by thy swearing, or railing, thou dost euen shut vp thy owne mouth, that thou shalt not know how to vtter one word of comfort in time of thy distresse, and in the houre of death, and as thou dost tender the comfort of thine own soule, in the time of great distresse, put away swearing, railing, and all manner of corrupt and rotten spea∣king.

Now from the wordes themseues, in that the Apostle saith heere, that yee may know how to answer euery man.

Wee are taught in the next place. [Doct. 4]

That a Christian must haue in him a knowledge, hee must know how to speake as occasion is offered, especially if he be demanded any thing pertaining to his Christian faith, and profession, 1 Pet. 3.15. Bee ready alwaies to

giue answer to euery man that asketh you a reason of the hope th•••• i•• in you. A Ch istian must bee euer ready and prepared to giue an account of his faith, and of his hope of saluation.

[Vse 1] This (for the vse of it) first meets with that grosse opini∣on of our aduersaries, the Papists, touching implicite faith, faith infolded in the faith of the Church: the Iesuits 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 whatsoeuer it bee, which is a crosse absurde heresie. If a Christian must know how to answer, and must be ready to yeeld an account of hi•• faith, certainely then hee must know the doctrine of faith, and of Christian hope, it cannot otherwise be.

[Vse. 2] For the vse of this point to our selues; is it so that a Christian must know how to speake of Christian faith, and be able to giue a good answer to one that demands a reason of his hope? Oh then let most take notice of it, that they are farre short of that knowledge that ought to be in them: be there not many, and those, not of the yonger sort, but of great yeeres, that are not able to giue any good account of their faith? If they be examined tou∣ching Originall sinne, iustification in the sight of God, and the like points, whereof they haue often heard? yet they are not able to giue any good and direct answer; and let it shame vs of this, (indeed) we ought to bee ashamed, hast thou liued many yeeres vnder the teaching of the word? Dost thou heare the doctrine of faith, and heauenly know∣ledge from day to day, and is it not a shamefull thing that thou shouldest be vnable to render a reason, and giue any good account of thy faith? Thinke on it, and let it shame thee indeed, and neuer rest, till thou know how to answer any that shall aske thee a reason of thine hope.

[Quest.] Now heere a question may bee moued; it may bee de∣manded, whether a Christian bee bound to answer euerie one that shall aske him any thing of his Christian profe∣ssion.

No, indeed a Christian is bound to make a iust apology of his faith, and ought to defend the truth, [Answ.] and euerie 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 Sa∣uiour 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 aske vs something of our Christian profession, with a manifest purpose to scorne the truth.

From these words (That yee may know how to answer eue∣rie man.) We are further taught.

That our speach must be fitly applied, it must be as an [Doct. 5] answere to a question, it must bee to the present pur∣pose, there ought to bee in Christians an holy discretion, and they must not only know what to speake, but also how to speake fitly, they must not only be able to enforme the ignorant, to rebuke the vnruly, to strengthen the weake, to comfort and encourage the feeble, and fearefull, and such like, but they must doe these things, so, as they may doe most good. To that end, they must haue regard of all due circumstances, they must make their speach fit to the cir∣cumstances of times, persons, and places, Prouerb. 29.11. A foole (saith Salomon) powreth out all his minde: but a wise man keepeth it in till afterward. [Vse.] A wise man obserues due circumstances of time, place, and persons, Pro. 15.23. How good is a word in due season. Some priuate Christians be∣ing able to giue good counsel, or to admonish and reproue others, yet many times faile in fitting their speach to cir∣cumstances, they tell a man of his fault being drunke, or in the heat of his passion, or they admonish and reproue such as are not fit to be admonished or reproued.

Who are they that are not fit to be reproued? [Quest.]

They be of two sorts. [Answ.]

First, naturall fooles, Pro. 26.4. Answer not a foole accor∣ding [ 1] to his foolishnesse, lest thou be also like him.

[Object.] Verse 5. It i•• said, Answer a foole, according to his foolish∣nesse, lest he be wise in his own conceit.

There be two sorts of fooles, naturall fooles, and con∣ceited fooles; naturall foole•• are not to bee answered ac∣cording to their folly, but conceited fooles are to bee an∣swered, their errour is to be confuted, and their misdemea∣nour to be reproued, that perceiuing their dotage and sin, they may be humbled, [Answ.] and so are these two verses to bee reconciled.

Secondly, such as be obstinate scorners, Prou. 9.8. Re∣buke not a scorner least he hate thee. And our Sauiours rule is, Mat. 7.6. Giue yee not that which is holy to dogs, neither cast yee your pearles before Swine. If thou (being a priuate Christian) be certaine that thy admonition, or reproofe will doe no good, but that the parties reproued wil tram∣ple them vnder their feet as things of naught, thou art not to admonish, or reproue them, but rather be silent, or se∣parate from them; for if thou goe beyond thy boundes against the rule of Christ, where is thy warrant of safetie against the malice of wicked and violent persons? Surely it comes to passe sometimes, that a priuate Christian ad∣monishing, or reprouing wicked persons for their sinnes, not obseruing due circumstances, doth expose himselfe to their malice, and they runne on him, and as madde dogges rent him, and teare him; yea, and sometimes put him out of patience, and due moderation; therefore in thy admonition, in thy reproofe, and in all thy gracious spea∣ches haue regard to all due circumstances, and let thy speach bee fitly applied in respect of persons, places, and times, Prou. 25.11. A word spoken in his place is like Aples of gold with pictures of siluer, holy and gracious speach is com∣mendable in it selfe, but when it is vttered in due time, and place, it is exceeding gracious and pleasant, it is plea∣sing to God, and it becomes profitable to others, and comfortable to thine owne soule and conscience.

VER. 7. Tychicus our beloued brother, and faithfull Minister, and fellow seruant in the Lord, shall declare vnto you my whole estate.

8. Whom I haue sent vnto you for the same pur∣pose, that hee might know your state, and might comfort your hearts.

9 With Onesimus a faithfull and a beloued bro∣ther, who is one of you. They shall shew you of all things heere.

The Apostle hauing finished the first generall part of this Chapter (namely) his exhortation to some generall duties.

In this seuenth verse he enters on the second generall part of it, containing the conclusion of his whole Epistle, the particular parts and branches of his conclusion wee haue heeretofore laid foorth.

The first is laid downe in the 7.8. and 9. verse and is a declaration of the Apostles owne loue, and care of the Colossians, expressed by sending certaine messengers vn∣to them, to acquaint them with his estate, and generally with the estate of the Church where he was, and also to vn¦derstand their estate, and to comfort, and confirme 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 emploi∣ed [ 1] in his message.

Secondly, the ends and causes wherefore he sent them. [ 2]

The persons he sent, were Tychichus, and Onesimus, and both these he describes, and commendes to the Colossi∣ans,

to be worthy persons, by certaine excellent quallities. As first, in the 7. verse, hee commends Tychicus both by that which was common to him with all true beleeuing Christians, that hee was a brother, to which hee addes the adiunct and epithite (beloued) (Tychicus our beloued bro∣ther) and then by that which was more proper, and pecu∣liar to him, in respect of his calling and function, as that he was,

• First, a Minister,
• Secondly, more specially, a fellow-seruant with the Apostle in the Lords businesse.

And to both these, he addes the adiunct (faithfull) and faithfull Minister.

Secondly, he likewise commends Onesimus verse 9.

First, by the title (brother) to which hee ioines two E∣pithites (faithfull, and beloued) With Onesimus a faithfull and beloued brother.

And secondly, by the particular relation that was be∣tweene Onesimus and the Colossians, that hee was one of them.

Now the endes and causes wherefore the Apostle sends these two worthy persons to the Colossians, are two.

[ 1] First, to let them vnderstand, both his state particular∣ly, verse 7. (shall declare vnto you my whole state) and the things done where he was, generally, verse 9. (They shall shew you of all things heere.)

[ 2] And secondly, that by them the Apostle might bee certified of the estate of the Colossians, and they be com∣forted by those hee sent vnto them, chieflie by Tychicus, a faithfull Minister; therefore he saith, verse 8. Whom I haue sent vnto 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 con∣text.

In further handling of them, I will first speake of the

persons that were sent, and then of the ends, and causes of their sending.

And fo•• the persons before we come to speake of them seueraly we may obserue thus much in generall.

The Apostle sent not one messenger alone, but two to∣gether, though Tychicus was a worthy messenger, and fit for the dispatch of the businesse alone, yet with him hee sent Onesimus, no doubt in these respects, both to make the message of more authority, the things that concerned eyther party being confirmed by the testimony of two wit∣nesses, and for the mutuall comfort and aid which they might haue of each other, both in their journey, and in their businesse there, and for these causes (no doubt) it was, that our Sauiour sent out his twelue Apostles two by two Mark. 6.7. and so the 70. disciples, two and two be∣fore him, Luke 10.1. Hence we may gather the wisedome and care that ought to bee vsed in matters and businesses of waight and importance, especially in businesses of the Church, both in regard of the busines it selfe, and of the persons imployed in the same, but on that I will not stand, onely obserue we generally touching the persons sent by the Apostle thus much.

That the Apostle did commend the persons whom hee 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 named Tychicus, & an other whose name is One∣simus, but I haue sent to you Tichicus, a man excellently qualified, a b loued brother and faithfull minister with O∣nesimus also a man worthy commendation, beeing a faith∣full ••nd a beloued brother, who is one of you: as if the A∣postle had saide, I haue sent vnto 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 wil speake the trueth, and make conscience of that they deliuer vnto 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 dignitie and goodnesse of the person or per∣sons bee it one or more, that are sent on a message of weight and importance, is of great force to giue enter∣tainment to the message that is brought, when the mes∣senger is knowne to be an honest man, and of good cre∣dit, and one fearing God, the message that he brings, is the better credited, the honestie, fidelitie and good qualities of the messenger commonly makes the message more welcome and better regarded.

As Dauid concluded of Ahimaaz the sonne of Zadoke, [Doct. 1] 2. Sam: 18.27. he is a good man, therefore he commeth with good tidings: and so many times the good opinion that men haue of the honestie and goodnesse of the mes∣senger, that brings them any tidings, it swayes much with them to beleeue his report, and to giue great regard to it: common experience shewes this to be true, euen in ciuill businesses and matters of the world: and no doubt thus it is also in the heauenly message, and in bringing the glad tidings of the gospell, if such as are the Lords messengers, imployed in bringing the comfortable newes of salua∣tion, be knowne to be men well qualified, not onely with knowledge and vtterance, but with sanctified hearts and liues, oh it strikes a great respect of that which they bring, and preuailes much for the entertainment and reuerent regard of the message they deliuer to Gods people: for howsoeuer in that holy businesse, men ought to looke ra∣ther 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 ac∣cording as the messenger is, either good or ill, so they re∣gard the message it selfe. We read Mark: 6.20. Herod did many things that Iohn Baptist taught, not because Iohn was an excellent teacher, but because he was a good man, so

saith the text, Herod knowing that Iohn was a iust man and holy, he reuerenced him, he did manie thinges, and heard him gladly.

Now heere occasion is giuen to reprooue some, who [Vse 1] beeing sent on the Lordes embassage to the people, yet care not how basely, and how offensiuely they carrie themselues in the sight of those to whom they are sent, and to exhort and stir them vp 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 owne soules in the great day of the Lord, so they would bee carefull to shewe themselues not onely able messengers, but good and godly messengers of the Lord, and that they would make it appeare, that they not onely call others to a fellowshippe and communion with Christ, but that themselues also haue true fellowshippe and com∣munion with him, and that it may be truely sayd of them as heere of Tychicus, that they are beloued brethren.

Wee for our parts are to pray for this, that seeing the [Vse. 2] regard of the Lords heauenly message depends much on the quality of the person of the messengers, and is com∣monly greater or lesse, 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 businesse, aswell godly men as good schollers, and that they may be as well sanctified in their hearts and liues, as in their doctrine sound and good, otherwise certainly wo∣full experience will shew it, that they shall pull downe as much with their liues, as they build vp with their doctrin.

Come now we to speak of the persons seuerally, & first of Tychicus & his commendation, in these words (Tychicus our beloued brother, and faithfull minister, and fellow-seruant in the Lord) what Tychicus was by birth, in respect of the country, we find Act. 20.4. that he was borne in Asia, and that hee went with Paul going thither to preach the Gos∣pell, but for his description, heere Paul cals him.

First (a beloued brother) a brother not by birth or bloud, or in respect of country (as the word brother) is often vsed in Scripture, but in respect of religion, and profession of the same true faith of Christ, so are all true Christians, all that professe the same faith of Christ called, Mat. 23.8. one is your Doctor, to wit Christ, and all ye are brethren, so in ma∣ny other places of Scripture, and the Apo∣stle addes (beloued) thereby signifying that hee was worthy to bee beloued of all true Christians, for his piety, religion and godly life.

Secondly, he cals him (faithfull Minister) that is, one who did serue Christ in the mi∣nistry, and preaching of the Gospell, and in that office, he did answer that trust that was reposed in him.

He addes (and fellow-seruant in the Lord) that is, one that serues the same Lord that I do, euen the Lord Iesus Christ in the holy ministry, and laboreth in the ministry of the word together with mee: this then is the meaning of the Apostle, as if he had said.

Tychicus who is one professing the same true faith with vs, one (no doubt) beloued of God, and one whom I loue, and worthy to bee beloued of all true Christians, and one that doth faithfully serue Christ, in the ministry and preaching of his Gospell, yea, and labours together with mee, in the ministrie of the word, he shall declare vnto you my whole state.

Note we heere, in the first place, that the Apostle com∣mending Tychicus, he giues him these titles, as titles of ho∣nour and dignitie, that hee was a beloued brother, and faithfull Minister, and fellow-seruant in the Lord, hee

thought hee could not better grace him, and set him out, then by these titles, a brother in Christ, a Minister of the gospell, and a fellow-seruant in the Lord; hence then it is cleare.

That these are indeed stiles and titles of great honour, [Doct. 2] and it is an excellent priuiledge and preferment to bee a brother in Christ, a Minister of the gospell, and to be spe∣cially employed in that seruice.

It is said, Ioh: 1 12. As many as receiued him, to them he gaue power (or rather as the word signifies prerogatiue and priuiledge) to be the sonnes of God, euen to them that beleeue in his name. Where the Euangelist teacheth, that as many as receiue Christ, as many as truly beleeue in Christ, and are true beleeuing members of Christ, and so brethren one to another in Christ, they haue this priuiledge and preferment, to bee the sonnes of God, the excellencie of which honour is vnspeakable: and if to this bee added, some speciall and proper title, as to bee a Minister of the gospell, it must needs bee an exceeding great honour; I [Ʋse 1] might shew it in particular, that to haue the title of a faith∣full Minister, is a matter of speciall honour and prefer∣ment, and therefore it is an audacious and monstrous im∣pietie, that is found in some scoffing and prophane wret∣ches, who dare turne that which the Lord hath giuen as an honour, and glory to his seruants, into matter of scorne and contempt. To say in way of scoffing, oh he is a bro∣ther forsooth, or he is one of the brotherhood, and what is he but a pild Priest, or a pelting Minister, and such like. Such sonnes of Beliall, and such prophane scoffers there be in the world: well, let it not discourage any that is (in∣deed) [Vse 2] 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 reioycing, (euen as many of vs as are true beleeuers) that the Lord hath vouchsafed to ho∣nour vs not with vaine puffes of worldly honour,

but with such honour as shall neuer bee taken from vs, yea, though wee haue onelie the common title of Gods children, the title of beloued brethren, truely giuen unto vs, it is enough to fill our hearts with ioy, and our mouth with laughter for euermore, that beeing a greater digni∣tie, then to bee sonnes and heires to the greatest Monarch in the world, for then we are the sonnes and heires to the Lord of Lords, and King of Kings, and heires of a King∣dome not earthly, but in the highest heauens.

Now more specially from the first of these titles (belo∣ued brother) in that the Apostle calles Tychicus a brother, and he adioynes (beloued) a brother in Christ, a true Chri∣stian, and so beloued of God, and beloued of the Apostle himselfe, and worthy to be beloued of al Christians: hence we are taught thus much.

[Doct. 3] That if a man be a true beleeuing Christian & so our brother in the Lord, we are bound euen in that respect much more tenderly to embrace him in our hearts, and to loue him, howsoeuer, Christian loue must reach ge∣nerally to all men, as they are men and rea∣sonable creatures, and wee must loue euen 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 speciall manner, and with more en∣tire and hearty affection, are we to loue the Saints and children of God, who haue vni∣on and coniunction with vs in Christ.

For indeed the order of Christian loue is this, wee are first to loue God simplie for himselfe, and then all that beare his image for his sake, and among these, those that beare Gods image, more especially, to loue them that are

renued according to Gods image in holinesse, and excell others in spirituall graces, Psal. 16.3. my well doing (saith Dauid) extendeth to the Saints and to them that excell in vertue, Gal. 6 10. let vs doe good vnto all men, but espe∣cially vnto them which are of the houshold of faith, our doing good is a fruit of our loue, and it must bee extended especially to the houshold of faith, the obiect of our loue is all men generally, it must bee set on all, as they beare Gods image, but chiefely on the members of Christ, the Saints and children of God, in whom are manifest arguments and signes of true and vnfained holinesse and religion.

What then shall wee say to many in the worlde, who [Vse. 1] are so farre from bearing special loue to such as haue Gods image renued in them, or anie sparke of grace wrought in their hearts, and appearing in their liues, as that there∣vpon they hate them, and because they haue brother-hood with the members of Christ, they cannot abide them, but carrie themselues spitefully towards them, and set their chiefe delight and loue on those who beare the image of Satan, and are brethren in euill, and mates and compani∣ons in drunkennesse, in swearing, and the like, surely, I may say as the Holy Ghost hath taught mee, 1. Ioh. 3.12. they are as Kaine was, of that euill one, Satan, they are yet to bee reputed, both in their owne, and other mens iudg∣ments, children of the Diuell, Kaine flew his brother, and why? because as it followeth, his owne workes were euill and his brothers good, the old serpent Satan, hath not yet cast his skin, he still sowes dislike among men, and for the same cause, we finde it too common, where some are true∣ly fearing GOD, and religious, they make themselues a prey, Isai. 59.15. others that are wicked, euen in that re∣spect, hate them, gnash their teeth at them, cannot abide them, but let such know, as they are like Kaine in sinne, so it cannot bee, but if they goe on in that sinne, they shall at length bee like him in punishment, the hand and

curse of God shall ouertake them.

[Vse. 2] Let vs learne to loue men bearing Gods image, be∣cause they beare his image, a beleeuer, because hee is a beleeuer and a godly man or woman, because they are godly, and to perswade vs to it: knowe wee then thus much.

That this is an infallible note of the true childe of God, 1. Iohn 3.14. wee know that wee are translated from death to life because wee loue the brethren, and Dauid makes this a speciall note of him that shall dwell in the Lords tabernacle, Psal. 15.4. that hee is one in whose eyes a vile person is despised, but hee maketh much of those that feare the LORD; would wee then bee infal∣libly assured that wee are the children of God? euery one (no doubt) would haue that assurance, & euery one ma∣king shew of religion, will flatter, himselfe, that hee is a childe of God, but would wee certainely knowe it, then let vs loue them that feare God, and beare Gods image, euen because they beare his image, because they are godly and religious, & that we deceiue not our selues in this.

Let vs loue with speciail loue euerie one, in whom wee discerne anie measure of sanctifying grace, according to the measure of grace, without partiality, and without respect of persons; for (happily) wee may loue some that are renued according to Gods image, some that are holy and religious, because they are kind to vs, and in respect of our owne profit, or some other by-respect, and yet not loue others, as holy and religious as they, be∣cause they are not so kinde, and so beneficiall vnto vs in outward things, that is, to loue as the Publicanes did, of whom Christ saith, Mat. 5.47. that they are friendly to their friends; and that loue may be in them, that are yet in the corruption of nature.

If therefore thou wouldest bee sure that thine heart

is mooued with an holy and sanctified motion of loue, then loue them that are holy, and religious, whatsoeuer they be, yea though they haue many infirmities in them, and though they bee thine enemies, but yet loue them so farre as they beare the image of GOD euen be∣cause they beare his image, loue euerie brother be∣cause hee is a brother in CHRIST, and that will bee to thee an infallible note that thou art a childe of GOD, and it will certainely seale it vp to the comfort of thy soule, 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 obserue that the Apostle com∣mending Tychicus in regard of his calling and function, that he was a Minister, and one that did serue Christ in the ministrie of of the Gospell, and one that labored together with him in that calling, hee giues to these titles the ad∣iunct or epithite, faithfull (and faithfull Minister) wee see he doth not commend Tichicus a Minister for his wit, his learning, his eloquence, his grauitie, &c. that hee was a learned, an eloquent, or great Minister, (though these be good and commendable things in a Minister) but hee commends him for his faithfulnesse, that hee was faith∣full in his Ministrie and did answer that trust that was reposed in him in discharge of his dutie.

Hence then we may gather.

That the chiefe ornament and that which most com∣mends [Doct. 4] a Minister of Christ in regard of the execution of his office, is to be faithfull, it is the best epithite of praise that can be giuen to a minister of the Gospell, that hee is faithfull, and that he is one that doth vse the talent and gift bestowed on him for the best aduantage of gaining glorie to Christ, his Lord, and of good to his people, and that in the performance of such duties as concerne him, hee doth answere that trust that is reposed in him.

1. Cor. 4.2. As for the rest it is required of the disposers that euery man be found faithfull, as if he had said, as for the other things, or howsoeuer hee bee carefull for other things, it is not so much materiall, but it is especially re∣quired of a Minister of the Gospell, that hee bee faithfull, and (indeed) faithfulnesse is required of a Minister in eue∣rie ministeriall action, that in teaching, in exhorting, in comforting, in reprehending, and such like, he bee found faithfull, and without faithfulnesse he can doe no dutie of his calling, pleasing to God, or profitable to men. I haue heeretofore handled this point, Cap. 1.7. and therefore I now touch it in a word.

Now in the last place from this commendation of Ty∣chicus, note we, that the Apostle, though he was an Apo∣stle, and Tychicus (no doubt) but an ordinarie Minister, yet he calles him fellow seruant (Tychicus our beloued bro∣ther, and faithfull Minister, and fellow seruant.)

Wee see then.

[Doct. 5] That euen ordinarie Ministers of the Gospell, such as are truly called to that office and function, are fellow∣seruants with the Apostles of Christ, though indeed, there is difference in degree betweene an ordinarie Minister, and an Apostle: an Apostle being a minister of a higher sort, and that by the ordinance of God, yet ordinarie Mi∣nisters serue the same Lord that the Apostles did, euen the Lord Iesus Christ. [Vse.]

And that is a matter of great comfort to all true Mini∣sters of the Gospell, faithfully labouring in their calling, they are thereby assured of the assistance of Gods Spirit in teaching, of his protection ouer them in their Ministrie, and that they shall be rewarded in the end, with an eternal waight of glorie, as certainly as the Apostles that are in heauen, they serue the same most powerful, good, and gra∣cious Lord, the Apostles did, and seruing him, they can∣not be disappointed of their hope.

Come we now to the description of Onesimus.

VER. 9 With Onesimus a faithfull and a beloued bro∣ther, who is one of you.

This Onesimus (no doubt) was the same man that was seruant to Philemon, who both robbed his master, and ran away from him, whom Paul after that hauing wonne to Christ, and begotten in his bonds, as he saith, Philem: epist. vers. 10. he sent againe to his master crauing pardon for him. Now him, the Apostle calles not onely (beloued bro∣ther) but he addes (faithfull) thereby meaning, that hee was an honest, and trusty brother, and he thus commends Onesimus, lest vpon his former fault, and fraud, the Colos∣sians should take occasion to set light by him, and the A∣postle further commends him, that hee was one of them (that is) one of the same Countrey, and (it may bee) of the same Citie with the Colossians, and a member of their Church.

Now for the matter of doctrine offered vnto vs from this commendation of Onesimus, (passing by that which was common to him with Tychicus, as that hee was a be∣loued brother) wee are to marke heere that the Apostle calles him a faithfull brother; thereby shewing that how∣soeuer he had beene in former time faulty, in deceiuing of his Master; yet now beeing conuerted, and hauing repented of that sinne, the Apostle did not so much as thinke of his former fault, but now esteemed him as an honest, and trusty brother, and so calles him, and would [Doct. 1] haue others so to thinke of him.

Hence wee are plainely taught thus much.

That the falles and faults of men after their true repen∣tance and conuersion to the Lord, are to bee forgotten of vs, no mans sinne which hee hath truely repented of, ought to be any disparagement to him in after time, wee

are not to haue any man in lesse esteeme, or to thinke the worse of him for his sinne in former time committed, if he haue truely repented of his sinne, and good fruits of amendement doe budde foorth, and shew themselues in his life, and conuersation, but we are rarher after the ex∣ample of the Apostle in this place to commend him, as far as truth will beare, and to speake of the graces of God, that are in him.

Luk. 7. We finde, that when a certaine woman that had beene a notorious sinner came to Christ, sitting in the Pharisies house, though she washed his feet with teares and shewed forth token of vnfained repentance, and loue, yet the Pharisie that had bidden Christ, still esteemed of the woman as shee had beene in times past, and said with∣in himselfe, verse 39 Surely, this man is not a Prophet, if he were, hee would haue knowne 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 Phari∣sie, our Sauiour, who knew his heart, brought to light, and he reproued 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 telles him, that hee thought amisse of her: I say to thee, many sins are forgi∣uen her for she loued much, as if he had said, thou iudgest amisse of this woman, thou art not to deeme of her accor∣ding to her former life past, knowne to thee to be wicked, and sinnefull, but as shee now is, truly penitent, and shew∣ing her selfe an humble penitentiarie, iudge of her by her loue, which is an infallible proofe of her acquittance, and discharge from her sinnes, plainely teaching the point I haue now propounded, that we are not to think, or esteem the worse of any one, that hath beene knowne in former times to be faulty, if so be now we see visible and apparant signes of his vnfained repentance, but we are to thinke and speake of him as now he is.

And the reasons of this are these.

First, in regard of God that hee may bee glorified in the conuersion of sinners, for the worse they haue beene be∣fore, the greater is Gods mercy and power in their amend∣ment, 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 himselfe that hath repented, that he may be encouraged, and fully perswa∣ded of the good estimation hee is in with men, for howso∣euer his conscience, after his true repentance, doe assure him of Gods fauour towards him, yet his weakenesse will easily make him suspect, that hee is contemned of men, or that howsoeuer they make shew of esteeming him, yet some hard conceit still stickes in their minde against him.

And lastly, in regard of other men, to whom his labours and endeauours, though neuer so well performed, shall be of little force or fruit, except their bee a good opinion conceiued of him, for these reasons wee are not to thinke, or speake the worse of any that hath beene heereto∣fore knowne to bee guilty of some great sinne, if now hee haue repented, and doe shew euident signes of sound repentance. [Ʋse.]

First, therefore such persons are iustly to bee taxed, and much to bee blamed, who if once they know another to be guilty of some great sinne, euer after that, carry a foule suspition of that partie, and though they see ma∣nifest tokens of repentance, yet will neuer bee satisfied, but are alwaies suspicious, and take it as a maxime or ground, hee or shee, that is once found to bee euill is alwaies supposed to bee euill; yea some are so rash and so vnaduised, that they are ready on euery iarre, and difference, to cast that in the teeth of another, which happily the Lord hath cast behinde his backe, and for∣giuen the partie hauing truely repented.

This ought not so to be, thou art not to thinke, or speake the worse of any, whose sinne hath been open to the sight of the world, if now hee haue repented of his sinne, and now carrie in his body and life, the markes of true repen∣tance; consider with thy selfe, that thou wouldest bee loath to haue that throwne in thy dish, thou hast done a∣misse in former times, if thou haue beene truely humbled for it; remember then to deale with others, as thou woul∣dest be dealt withall thy selfe: and for this point I say no more but this, take heed thou condemne not him, whom (it may bee) God hath acquitted, set not thou a curse where thou seest the print of Gods blessing, and doe not thou load them with heauy burdens, whom (for any thing that thou knowest) Christ himselfe hath disburdened; if thou so doe, thou makest thy selfe odious in the sight of God. Prou. 17.15. Hee that iustifieth the wicked, and he that condemneth the iust, and whom God hath iustified, euen they both are an abomination to the Lord.

[Vse. 2] Againe, is it so, that the falles and faults of men after their true repentance are to bee forgotten by others, and are not to be cast in their teeth, and they are not to bee vp∣braided with them? Heere is then matter of great com∣fort to all such as haue beene heertofore ouertaken with foule sinnes, but now are truly humbled for the same, and doe testifie their repentance by bringing foorth newe fruits, men are not to obiect these sinnes to them, if they doe, it is either malice, or rashnesse in them, it is their sin; yea further, if thou hast beene faulty in some foule sinne in times past, and hast truely repented of thy sinne: know it to thy comfort, the deuill himselfe is not to vpbraid thee with it, he cannot lay it to thy charge, if hee doe at any time obiect to thee thy life past, on this ground thou maist repell his obiection, and maiest boldly say vnto him, tell me not what I haue beene, but tell mee what I am, and what I will bee by Gods grace heereafter, I confesse (in∣deed) to the glorie of Gods power, and mercy, I haue

beene thus or thus faulty, but now as the Apostle saith, 1. Cor. 6.11. I am washed, now I am sanctified, I am iustified in the name of the Lord Iesus, and by the spirit of my God, and the Lord now accepts mee not as I haue beene, but as I am; and therefore auoid Satan, be packing, thou art not to obiect to me my former sinne, thus may euery one that hath truely repented his former grosse sinne, an∣swer the Diuell, obiecting 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 liue in their sinnes, catch at this, it belongs not vnto them, but if thou hast beene a greeuous sinner heeretofore, and now art humbled truely for thy sinnes, and truely repen∣tant, heere is comfort for thee, I speake it for thy comfort alone, neither men nor deuils are to obiect to thee thy former sinnes, if they doe, it is nothing, the Lord doth iustify thee, and who shall condemne thee? and thinke on it to thy comfort.

One thinge yet remaines in the commendation of One∣simus, the Apostle addes (who is one of you) as if hee had said.

Onesimus is on of your owne citie, and a mem∣ber of your Church, therefore you ought the more to esteeme him.

Hence we are taught. [Doct. 2]

That euen naturall and ciuill respects in which men partake one with another, as consanguinity, affinitie, nati∣on, countrie with the like, should be to them causes of greater mutuall loue one towardes another, if men be con∣ioyned not only in fellowship of the same faith and religi∣on, but also by some naturall or ciuil bond, they are in that respect bound more tenderly to loue and regard one ano∣ther.

And on this ground (no doubt) it was that the Apostle said 1. Tim. 5.8. if any prouide not for his owne, namely, for them of his houshold, he denieth the faith and is worse

then an ••••••id••ll; a man is especially to loue, and regard ••hose that are more neerely knit to him, by the bond of nature, [Vse.] or by any other speciall bond whatsoeuer, it is our common fault that we esteeme them least that are of our selue••, in regard of the familiaritie wee haue with them, or because their infirmities are best knowne vnto vs, and it i•• hard to finde neighbours to agree together, euen because they are neighbours, and daily conuerse one with another, what iarres and differences do dailie rise betweene neigh∣bour and neighbour, and betweene such as dwell the next doore one to another, we finde it too common a thing; well, let vs remember, that our neighbourhood ought to binde vs more neerely together in spirituall loue one to a∣nother, and when thou art stird vp by the Deuill, and thine owne corruption, to iarre, and to fall out with thy neigh∣bours, thinke thus with thy selfe. Shall I fall out with him? no; besides the common bond of Christianitie I am bound to him, with a more speciall bond of neighbour∣hood, he is of the same parish, and of the same particular congregation with mee, and therefore I ought the more to loue and regard him, euen in that respect, let vs remem∣ber that we are taught by the same word, fed at the same ta∣ble of the Lord, led along by the same waters of comfort, and we rest in the same fold, and let vs in regard of that neere coniunction, more tenderly loue and regard one another, that so hauing mutuall loue, and fellowship one with another in this life, we may (through Gods mer∣cie) haue eternall fellowship, and communion together in the life to come.

Hauing now spoken of the persons whom the Apostle sent to the Colossians, and of the commendations he gaue them, come we to speake of the ends, and causes, where∣fore he sent them, which are (as I haue shewed) two.

First, to acquaint the Colossian with his owne state par∣ticularly, and with the state of things where he was gene∣rally, as he saith verse 7. (shall declare vnto you my whole state)

And verse 9. (They shall shew you of all things heere.)

Secondly, that he might be made acquainted with their state, and that they might receiue comfort by his messen∣gers, sent vnto them, and especiallie by Tychicus, whom he saith verse 8. that hee sent to them for the same pur∣pose.

Touching the wordes, some thinges are to be cleared, that wee may better proceede in the matter of doctrine verse 7. (shall declare vnto you my whole state) the Apo∣stle by his whole state, meant all those thinges that were done to him, and befell him in prison, for so the wordes do signifie, things done about mee, or done to mee, the Apostle would haue the Colossians vnderstand, what was done to him, and how hee was dealt withall being in pri∣son, then he saith verse 9. they shall shew you of all things heere, by all thinges, he meant not all thinges in generall, whatsoeuer were done at Rome, for there was (no doubt) a multitude of things done, a world of things done in that Citie, but all thinges 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 hee saith verse 8. that he sent to them for the same purpose, that he might know their state, his mea∣ning is, that he might vnderstand the state of their church and how it stood with them in regard of Christian profes∣sion, how the Gospell prospered, and was glorified among them, or otherwise how they were molested, and troubled for the Gospell, heads (and might comfort your hearts) (that is) might encourage you, and cheere vp your harts, happily grieuing, and fainting for my imprisonment, or persecution of the Church, that he might hearten, and strengthen you against imminent dangers, and against the scandall, and offence of the crosse; thus then we are to conceiue the Apostles meaning, in respect of the ends wherefore he sent messengers to Colosse, as if he had said.

I haue sent to you two worthy Messengers, Tychicus and Onesimus to these ends, and pur∣poses, that they may report to you how I am dealt withall, and all things that are done to mee in my imprisonment, together with all things that concerne the state of the Church here at Rome, and may relate, and make report to mee backe againe, how it stands with you, how the Gospell doth prosper, and is glorified among you, or o∣therwise, how you suffer for the Gospels sake, and that they might bee meanes to cheere vp 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 scandall of the crosse.

I might hence (as iust occasion is giuen) speake of the Apostles singular care that he had ouer the Colossians, who being himselfe in prison which could not but giue him much occasion of care for himselfe, yet ceased not, to care for them, and in care of their good, not onely to write, but to send such worthy messengers vnto them, and that for so good ends, yea such men as himselfe (no doubt) had neede of to minister to him in prison, and so, for their good, to neglect (as it were, his owne life, and health, which was an exceeding measure of care, and it ought to be imitated of all that will approue themselues faithfull and carefull ministers in the like case, but vppon that I will not stand.

In that the Apostle sent, forth his messengers to these ends, to acquaint the Colossians with his owne state, and with the state of the Church where he was, and to vnder∣stand of their state, he doth plainely manifest a desire that was in him to know the state of the Colossians, and that they also were desirous to heare and know his state, and the state of the whole Church where he was, and that they did euen long to heare one from another, whence we are

giuen to vnderstand thus much in generall.

That particular Churches may bee desirous to know [Doct. 3] the estate one of another, one particular Church may de∣sire to heare newes from another, yea, particular persons and members of the Church, may enquire after the e∣state of other Churches, yea, of speciall members, and speciall instruments of Gods glory, in other Churches.

Wee haue heere example of it, and elsewhere in other Epistles of Paul, and wee haue a notable example of it in Nehemiah: Nehemiah enquired after the state of the Iewes and concerning Ierusalem, and there is reason for this.

Because (indeed) the Lords dealing with his Church, is not only a part of his reuealed wil, but it is a thing of spe∣ciall note and obseruation, and therefore may be enqui∣red after and knowen.

And so it is lawfull for vs, [Vse.] to desire newes from other Churches, touching such as are eminent members and speciall instruments of Gods glorie in those Churches, but withall know this, that it must not bee for nouelties sake, it is an Heathenish thing to hearken after newes for no∣uelties sake, as the Athenians are noted to haue done, Act. 17.21. who gaue themselues either to tell, or to heare some newes, and manie of vs may iustlie bee taxed also for so doing, wee may lawfully desire to heare newes, but our listening after newes 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 foorth our helping hands to them, either by prayer, or otherwise, as occasion and necessitie shall require, these (indeed) are the principall, and almost the onely causes why wee should bee desirous to heare newes from other Churches, and if wee listen after newes to these ends, it is a testimonie of our communion with them, and that wee are members of the same bodie with them, and haue a fellow-feeling, both of their good, and of their trou∣bles.

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 loue, and care that he had of the good of the Colossians we must needs conceiue thus much.

That it was goood for the Colossians to know the state of the Apostle then in prison, and hence wee may gather this point of instruction.

[Doct. 4] That it is good for vs euer to know the state of Gods children, that are in prison, or that lye vnder any other pressure, or trouble whatsoeuer, it is good for vs to be ac∣quainted with the state of Gods children suffering eyther imprisonment, or any other kind of trouble or affliction, it is good for vs to know, and consider how they are dealt withall, what things come vnto them, how they behaue and carry themselues in their troubles and what issue they haue out of them, what end the Lord makes, as Iames saith Iam. 5.11. ye haue heard of the patience of Iob, and haue knowne what end the Lord made, so it is good for vs to know, yea to marke, and obserue 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 befel the Church and children of God in for∣mer ages, set before vs in the Scripture for examples to looke vpon, but to know and consider the things that are now done to Gods children in time of their troubles, and how they demeane themselues, and what issue they haue out of them, for therein wee shall many times see Gods great mercy and his wonderfull power manifestly appea∣ring, and therein we shall see the malice and fury of Satan, and of the world against Gods children, and how maruel∣lous the Lord is in his Saints, how he many times re∣straines the malice and power of their enemies, how hee supports and holds vp his children, how hee armes them

with patience, and how he is present by the vnspeak∣able comfort of his spirit, when they are most weake, and giues them issue out of their troubles when all hope seemes to be gone, and therefore doubtlesse it is good for vs to know and consider the state of Gods children in time of their imprisonment or any other suffering whatsoeuer, it is good for vs to mark and obserue it, and to be acquain∣ted with it.

To what purpose may some say?

Euen to this purpose, [Answ.] both to teach vs how to carry our selues, Psal. 32.6. and to arme and strengthen vs, [Vse.] and to make vs better able to endure the like triall, yea, the know¦ledge and due consideration of the state of Gods children in time of their pressures and afflictions, and how they are dealt withall, how they carrie themselues, what comfort they finde, and what end the Lord makes of their trials is of excellent vse, to put off, and to make voyd a notorious shift that Satan vseth sometimes against the weake Chri∣stian, as when a weake Christian is pressed with some great affliction, and some to comfort him, and cheere him vp, happily put him in minde of Ioseph, of Dauid, of Iob, and such like, and wish him to consider what end the Lord made of their trials, Satan is readie to suggest to the weake Christian, alasse, what tell you me of Ioseph, Dauid or Iob? what am I to be compared to them? they were men of excellent gifts, & endued with a great measure of strength their examples is not to be vsed and applied to me, which indeed is false, for as Iames saith of Elias, Iam. 5.17. they were subiect to like passions that wee are, they had their infirmities as other men haue, and they are set foorth as examples of comfort, to the weakest of Gods children, but if a weake Christian through the subtilty of Satan, and his owne weakenesse, bee not able to finde com∣fort in consideration of these examples, yet if hee can call to minde, that hee knew in his owne time a childe of God, as weake as himselfe, lying vnder some

great affliction, and hee was acquainted with his whole state in his affliction, and how the Lord vouchsafed com∣fort vnto him, and made a good end of his trouble, hee shall finde that that will bee of excellent vse to repell and quench the fiery darts of Satan, and that will be a nota∣ble meanes to strengthen and to hold him vp, and to giue him assurance, that the Lord will likewise restraine the malice of Satan against him, and giue him patience in his affliction, and will make such an end of it, as shall be most for his owne glory, and his comfort; doe thou therefore acquaint thy selfe with the state of Gods children, suffe∣ring either imprisonment or any other trouble, (thou canst not want examples) consider, obserue, and marke them, how they are dealt withall, how they behaue them∣selues, what end the Lord makes of their trouble, and thou shalt finde it will be a notable meanes to strengthen thee in time of like tryall, and if thou in time of thy affliction canst call to minde, and bee able to say, I know a childe of God, that was afflicted as I am, I remember his whole state, how hee was dealt withall, and what end the Lord made of his trouble, no doubt, thou shalt finde, that this conclusion of comfort will follow. Therefore I make no question, but that the Lord will be likewise good vnto me, and giue me such issue out of my trouble, as shall be most for his owne glory, and my good; Let euery childe of God therefore, labour not onely to arme himselfe with comforts and examples of Scripture, (though with those chiefly) but with examples also of his owne age and time, and thou shalt finde, that in time of need, thou shalt ther∣by haue stronger consolation and comfort.

Now further whereas the Apostle saith, he sent his mes∣sengers to the Colossians, to know their state, and to shew them all things where hee was, meaning this, to know the state of their Church, how it stood with them in respect of christian profession, and things that did concerne the state of religion where hee was, wee may easily conceiue thus much.

That in our listning and enquiring after the state of o∣ther [Doctr. 5] Churches, wee are chiefly to inquire how it stands with them in respect of religion, how it fares with the gos∣pell among them, and how the professors of it are dealt withall; yea in our enquiring after the state of our parti∣cular freinds absent from vs, wee are chiefly to listen and looke after their spirituall state.

It is an vsuall thing, for men in token of their loue, to in∣quire after the health, the wealth, [Ʋse.] the frugalitie of their freinds absent, and far from them, which (indeed) is not to be disallowed, it is both lawfull and commendable: the Philippians inquired after the health of Epaphroditus, cap: 2.26. after he had been sicke, and now recouered, the A∣postle sent him to them that they might see him, and re∣ioyce for his recouery; But we are especially to listen af∣ter them, and desire to know how it stands with them in respect of religion, how they profit and increase in faith, in loue, in repentance, in humilitie, 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 named this point. The Apostle addes further, that hee sent Tychicus to the Colossians, that hee might comfort them, that hee might bee a meanes to cheere vp their hearts, that they should not faint at his troubles.

Whence wee are taught.

That it is a principall duty to bee performed by them [Doct. 6] 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 ouercome of affliction: yea it is one speciall end to be d••iuen at by all such as are sent forth from the Lord to his people, euen by all the Ministers of the gospell, they are in their speeches and ministeriall actions, chiefly to ayme at this, that mens hearts may be comforted, that such as belong to God may receiue spirituall ioy and comfort, 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 themselues or others.

[Reason] For (indeed) for that end, haue they knowledge of the secrets of the gospell giuen them, and the word of the gos∣pell put into their mouthes, which is the word of glad ty∣dings and heauenly comfort: and the end of the prea∣ching of it, is to bring Gods elect to certaine hope of sal∣uation, and as many as are begotten by that liuely hope, are also brought to reioyce with ioy vnspeakable and glo∣riou••, 1. Pet: 1.8. this point I haue handled before, there∣fo••e I now only touch it.

[Ʋse.] It may serue to checke and reprooue many Ministers of the gospell, who in their speeches and other ministeriall actions, ayme not at the comfort and edification of those, to whom they are sent, but at their owne profit; but chief∣ly it discouers the wickednesse of popish teachers, who turne their speeches and their teaching to a cleane con∣trary end, euen to hold men in continuall feare and doubt, and so in stead of comfort they fill them full of discom∣fort, and dispaire in time of great affliction, any man may see that that is to crosse the ordinance of God, and to pro∣phane the holy word of comfort.

Wee are further to marke, that the Apostle saith not, and might comfort you, but, comfort your harts.

Hence we are taught,

[Doct. 7] That comfort of heart, true and sound comfort, that comforteth the hearts of men, is ordinarily deliuered by the Ministers of the gospell out of the word of God, I say (ordinarily,) for extraordinarily it may be deliuered by priuate persons. Iob 33. vers: 19. we finde that when a man is stricken with sorrow on his bed, and findes no comfort, yet if there be with him a faithfull messenger of the Lord, one of a thousand, if hee declare vnto him his righteousnesse, and minister comfort to him faithfully, out of the word of God, that will comfort him, and cheere him vp, and make him see the face of the Lord with ioy, vers. 26. and the reason and ground of this is,

Because (indeede) the Lord that formed the lips hath vndertaken to giue a blessing to the word of comfort de∣liuered by his faithfull Minister, Isai. 57.19. [Reason.] I create the fruits of the lips to be peace. Peace vnto them that are farre of, and to them that are neere (saith the Lord. Peace (that is) true, perpetuall, and constant comfort, vnto them that are farre of, and to them that are neere.

Oh then, [Ʋse.] what account ought we to make of the com∣forts of the word, made knowne to vs by the ministry of faithfull Ministers? How ought we to treasure, and store it vp in our hearts? Worldly wisdome teacheth men to prouide against a storme, and a rainy day (as wee vse to speake) that they may haue some thing to comfort their bodies in time of neede; oh then bee thou wise, prouide some comfort for thy soule against the time of distresse, and affliction, and remember that thou canst not ordina∣rily haue true comfort, vnlesse it be deliuered by the mi∣nistrie of the Gospell, out of the word of God, and the comforts that faithfull Ministers deliuer out of the word, are cordiall indeed, they are such as will stand by thee, and cheere vp thine heart, when all the comforts in the world, faile thee, thou maiest obserue in that, sometimes it comes to passe, that a man that hath had no care to prouide such comfort, when the Lord lets loose the cord of his con∣science, and (happily) now hee lieth on his death bed, though he would giue all the world, (if it were his) for the least dramme of sound comfort, yet hee cannot haue it, therefore bee thou wise, now make precious account of the comforts deliuered to thee in the ministry of the word, hide them and treasure them vp in thine heart, that in time of neede they may comfort thee, and thou maiest finde the sweetnesse and comfort of them in thy greatest af∣fliction.

VER. 10 Aristarcus my prison-fellow saluteth you, and Marcus Barnabas sisters sonne, (tou∣ching whom yee receiued commandements. If he come vnto you, receiue him.)

11 And Iesus which is called Iustus, which are of the circumcision. These onely are my worke-fellowes vnto the kingdome of God, which haue beene vnto my consolation.

In this verse the Apostle comes to a second branch of his conclusion, (namely the declaration of the loue of o∣thers, that were with him towards the Colossians, made knowne both by their salutations, sent vnto them, and by their praiers for them, in the 10.11.12.13. and 14. verses. In the 10 and 11. verses wee haue three persons men∣tioned, that out of their loue sent salutations to the Colossians, Aristarcus, Marcus, and Iesus, and that the Apostle might incite and stirre vp the Colossians, to re∣gard the loue of these men, and to loue them againe, hee describes them, and sets them out after a double man∣ner.

First, hee commends them by such titles as were pro∣per to them seuerally, as that Aristarcus was his prison-fel∣low, Marcus kinsman to Barnabas, his sisters sonne, and that hee was also a man touching whom they had recei∣ued commandements, that if hee came vnto them, they should receiue him, and Iesus, by his surname, that he was surnamed Iustus.

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 circum∣cision.)

Secondly, by their assisting of him, and working toge∣ther with him to the kingdome of God, which commen∣dation is further amplified by the word of restraint (onely) that they only were his workfellowes vnto the kingdome of God. And then,

Thirdly, they are commended by the comfort which they yeelded to the Apostle, that being in part, an effect of their assistance of him to the kingdome of God, in the last words of verse 11. (wich haue beene vnto my consolation) and so we see the generall things contained in these two verses.

Come we to speake of them seuerally, and first of the 10. vers. (Aristarcus my prison-fellow saluteth you, and Mar∣cus, Barnabas sisters sonne.) Touching these two persons, who they were: the first of them we may read 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, descen∣ded of the Iewes, and being conuerted by Pauls preaching, he did accompany him in the most of his iourneies, hee was taken with him in the tumult at Ephesus, and after that hee accompanied him going into Asia, and was carried prisoner together with Paul to Rome, and therefore hee heere cals him his fellow-prisoner.

The other heere named (Marcus) was (no doubt) that Iohn Marke, spoken of, Act. 12.12. who being taken in∣to the company of Paul, and Barnabas, ministred to them in their iourney till they came to Perga, a Citie in Pam∣philia, but then departed from them, and returned to Ie∣rusalem, Act. 13.13. by meanes of whose departure, there arose afterwrd a sharp difference between Paul & Barnabas insomuch as they parted company, and went asunder one from another, Act. 15.39. But after this, Marke repented him of his departure, and was reconciled to Paul; yea, hee became studious, and painefull in promoting the Gospel, and hee was with Paul being prisoner at Rome, and mini∣stred vnto him, as appeares both in this text, and Philem:

Epist. vers. 24 him the Apostle commends vnder the ti∣tle of Barnabas sisters sonne, (that is) nephew, or kins∣man to Barnabas, that worthy seruant of Christ, and hee further addes that touching him they had receiued com∣mandements, meaning that they had beene written to concerning him, and the tenour and effect of the com∣mandement, or writing was, that if he came they should receiue him (that is) that they should entertaine him kindly, and respectiuely, as a true and faithfull seruant of Christ, and the reason of that Commandement, or writing was, lest vpon his former fault, his refusing to goe with Paul, and Barnabas to the worke of the Lord, and there∣upon Pauls refusall to take him to his company, the Co∣lossians should thinke that Paul still carried an hard con∣ceit of him, and that hee was not worthy to bee recei∣ued.

Thus then conceiue wee the meaning of the Apostle in the Apostle, in the words of this verse; as if hee had said.

Aristarcus that hath gone through many brunts of trouble with mee, and now my fellow-prisoner, and Iohn Marke nephew to Barnabas, that worthy seruant of Christ. who (indeed) at one time pulld away his shoulder from the worke of the Lord, for which I was much offended, and after that refused to take him to my company, but hauing repented himselfe of his depar∣ture, and being reconciled vnto mee, I haue written to you concerning him, and tou∣ching him you haue reciued commande∣ments, that if he come to you, you should giue him kinde and respectiue entertaine∣ment. These two out of their loue, send salutalions, they louingly and friendly sa∣lute you.

Now heere obserue we in generall that these persons A∣ristarchus, [Doct. 1] Marcus, and Iesus called Iustus, out of their loue, and in token of it, sent salutations to the Colossians, whence we haue warrant and ground for sending of salu∣tations. That sending of salutations, is not onely a matter of ciuilitie, and good manners (as we call them) but a duty of loue required of Christians, and to be performed one to another, by word, or by writing, we haue example of it not only heere but in other places also Rom. 16. al∣most throughout the whole chapter, 1. Cor. 16.19.20. 2. Cor. 13.12. wee finde it required by expresse precept, greete ye one another with an holy kisse, and therefore sending of greeting one to another, is not onely a matter of common curtesie, but a duty to be performed for con∣science sake, to expresse that loue and good affection that we beare one to another, for the Lord who hath appointed it to be a token of loue, would haue it to proceede from loue, and therfore whom we are forbidden to loue in their euill waies we are forbidden to salute, 2. Ioh. 10. verse. If there come any vnto you and bring not this doctrine, receiue him not to house, neither bidde him god-speede. Wee must then looke with what affection we salute one another, our salu∣ting and greeting one another must bee a testimonie and token of our heartie, and vnfained loue to those which we salute.

No doubt we will easily yeeld that to salute one ano∣ther is our dutie, and we so doe, as occasion is offered, but is thy saluting of an other at all times a fruite of thy true loue to them whom thou salutest? I feare me it is not so in some, they salute others, and seeme kindly and friendly to greete them, but their salutation is many times, (as we vse to say) but from the teeth outward, it comes not from any true loue of the heart, especially if there haue beene a difference, or iarre betweene them and those whom they salute, or they haue conceiued some dislike of them, then their salutation is but as the couetous misers wel∣come,

Prouerb. 23.7. as though he thought it in his heart, he saith to his guest, eate and drinke, but his heart is not with him, so they salute others with whom they liue, and (happily) aske them how they do, but it is like Ioabs salu∣ting of Amasa, 2. Sam. 20.9. they carrie within a wicked purpose, and mischieuous heart against them, yea some thinke it sufficient if they yeeld a verball greeting of those with whom they liue, and sticke not to say, I giue him or her the time of the day, when I meete them, I aske them how they do, and what would you haue more, yes, there is more required of thee, thy saluting of others must pro∣ceede from a true loue of them, it must be a fruite ishuing out of that loue, and to that end consider thus much.

[ 1] That counterfet loue to men discouers fai∣ned and counterfet loue to God. For the first table of the commandements is fulfil∣led in the second, and the duties of the se∣cond, are plaine euidences 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 loueth not his brother whom hee hath seene, loue God whom he hath not seene, 1. Ioh. 4.20.

[ 2] Againe, counterfet loue to men discouers a corrupt heart, an heart not sanctified by the word, and spirit of God, 1. Pet. 1.22. seeing your soules are purified in obey∣ing the truth through the Spirit to loue brotherly without faining, loue one another with a pure heart feruently.

If then thou wouldest be loath to dissemble with God, and if thou wouldest not discouer 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 euer go together in thy saluting of others, take heede of formall saluting of any: Let thy saluting and greeting of others euer proceed from inward affection and be an euidence and testimonie of thy vnfained loue to those whom thou salutest.

In the next place we are more speciallie to marke, that the Apostle to prouoke the Colossians to loue, and honor Aristarcus, as he out of his loue saluted them, describes him by his imprisonment with himselfe, that he had gone thorow many troubles, and now was his prison fellow, whence we may note thus much.

That the constant suffering of men, and namely the [Doct. 2] imprisonment which they suffer or haue suffered for the truth should be a speciall reason to mooue vs to loue and to honor them, yea to honor them aboue other men, yea aboue other professors of the Gospell, we finde that the A∣postle thus set foorth Andronicus and Iunia his Cosens Rom. 16.7. And Epaphras Philem. Epist. vers. 23. and in∣deed ought we not exceedingly to loue, and in loue to ho∣nor, and respect them, who being free, are content to be∣come bound for the Gospell sake, and are most faithfull, and fast to Gods truth, and ought wee not exceedingly to honor those whom the God of glory hath so highly ho∣nored, as to chuse 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? cer∣tainely we ought.

And therefore take heede thy thoughts be not like the thoughts of the world, do not thou thinke they are fooles, [Vse.] and silly fellowes, men of no reach nor wit, that suffer re∣straint of their liberty by imprisonment, for the truth of God; as the world, and as carnall minded men thinke of them, but remember the words of the Apostle Phil. 1.29. To you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake.

The Apostle would haue vs to know that it is a speciall fauour which none attaine to, but they to whom it is gi∣uen and granted by speciall priuiledge from the Lord, and that it is a speciall honour vouchsafed to some, to suffer for the truth of God, and thou art to discerne that honor and to see it shining through the thicke cloud of their suf∣ferings,

and thou art to honor, and to esteeme them the more, whom the Lord hath so honored, otherwise thou lookest not on them with a right eie, and thy heart is not right within thee.

Obserue further in that the Apostle calles Aristarchus his prison fellow we may easily, and we must needes con∣ceiue, 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.

[Doct. 3] That the same afflictions befall diuers of the children of God, that which one of Gods children suffers, another, yea it may be many others suffer the like, the cup of affli∣ction in any kinde, is not tempered, and appropriated to one childe of God alone, but it is made ready for many of them, as the father himselfe shall iudge fit, and many of Gods children drinke of the same cuppe of affliction, no childe of God is singular in his suffering, but he may finde out a fellow sufferer, if he looke 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, plainely shewing, 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 beene tried by mockings, and scourgings, yea moreouer by bonds & imprisonments, giuing vs to vnderstand, that howsoeuer the Saints suffered some one kinde of afflicti∣on, and some another, yet no kinde of affliction was laide on any one alone, but others were fellow sufferers with him, and endured the like, we see it then a cleare point.

[Vse.] That no triall or affliction befals one childe of God a∣lone, but others also with him, he hath fellow sufferers.

And this (for the vse) may serue as a ground of great comfort to a childe of God in time of some grieuous af∣fliction, as the common saying is, it is a comfort to such

as be in miserie to haue a companion in their suffering.

And (indeed) there is matter of comfort to a childe of God in time of his affliction in this, that no other burden is laid on him then was before, or (happily) now is borne by other of Gods children, and that he may (if he will) finde out a fellow-sufferer one that is like to himselfe in suffering, in time of great affliction, Sathan will be busie with a weake Christian, and go about to perswade him, and to fasten it vpon him, that neuer any but he tooke vp that crosse, or at least, was afflicted as he is, and sometimes he doth worke that persuasion into the hearts of some that are weake, and they sticke not to vtter it, and to crie out, as the Church did, Lamen. 1.12. was there euer any sorrow like vnto my sorrow which is done vnto me wherewith the Lord hath afflicted me in the day of his fierce wrath: Oh neuer man nor woman suffered as I suffer, neuer any felt and endured that which I feele, and endure. Thou art deceiued whosoeuer thou art, this is but out of thy weake∣nesse, it is not so, if thou be a childe of God know it for a certaine truth, what thou doest abide, others of Gods children in like sort haue abiden, and thy suffering, and measure of affliction, is no more a token of Gods displea∣sure to thee then this was to them, but both to thee, and them it is his messenger in loue, for the exercise of thy faith, the triall of thy patience, or some other good end, the Apostle Peter speakes plaine to this purpose 1. Pet. 5.9. Resist the (deuill) stedfast in the faith, knowing that the same afflictions are accomplished in your brethren, which are in the world. If then Sathan be busie with thee in time of thy affliction, and tell thee thou art an odde person, and thou differest from all Gods children in thy suffering, and that the Lord neuer dealt so with any of his children, tell him he is a liar as he hath beene. 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 odde person, thou differest not from all Gods children in thy suffering, euer remember it in time of thy grieuous affliction, that no other triall, or af∣fliction, is vpon thee, then hath beene, or now is endured by other of Gods children, and thou art no otherwise chastised then with that rod that hath beene laide on their backes, whose saluation is sure, and thou shalt finde it will be a notable comfort to thee.

We are further to obserue 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.

[Doct. 4] 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 excel∣lent instruments of gods glory.

And hence it is that the Apostle not only heere, but else∣where remembers this title of honor, as Rom. 16.7. An∣dronicus nnd Iunia my Cosins, verse, 11. Herodian my kins∣man verse 21. Lucius, and Iason, and Sosipater my Kinsmen whereby the holy ghost would teach vs to esteeme it as an excellent honor to be of the kindred to a godly man, see then by this briefly, the great force of true pietie and the accoumpt 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 iudge aright, but also to all their kindred, and such as bee [Vse. 1] of the kindred to good and godly men, may reioyce in this, and after an holy manner euen 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 vp to the like godlinesse, else that honor will turne into their shame, both before God, and men, for as Salomon saith of age Prouerb. 16.31. Age is a crowne of glorie when it is found in

the way of righteousnesse.

So to bee kinsman to some worthy seruant of God, or descended of godly Parents, is a crowne of glory, if it bee set on the head of one that is godly & religious himselfe, else it is rather a dishonour vnto him, and without Gods mercy, it shall encrease his condemnation.

Again, is it an honor to be of the kindred to holy men [Vse. 2] and worthy seruants of God? then much greater honour is it to be brother to the son of God himselfe, the Lord Iesus & the adopted son or daughter of God the father, in him, that is the highest degree of honour that can bee vouchsa∣fed to any; worldly men esteeme it great honour to bee of the kindred of noblemen, and great men in the world, but alasse, 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 sonnes and daughters of God, and therefore let thy heart be affe∣cted with that honour, and be thou euen ambitious, in seeking after tbat aboue all things in the world.

The Apostle further affirmes that touching Marcus, the Colossians had receiued commandements, that if he came vnto them, they should receiue him, they had been written vnto concerning him, they had receiued 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 conuenient, so they had receiued letters (it may be) from the Apostle, by vertue of his Apostleshippe, commanding them, if Marcus, now a true and faithfull seruant of Christ came vnto them, they should giue him kinde and respe∣ctiue entertainement: See then in the Apostle an excel∣lent example of Christian behauiour, toward such as ha∣uing formerly offended, are now truely humbled for their offence, and shew foorth euident signes of their repen∣tance for the same. Though Iohn Marke had made de∣fection

not from Christ and Christian faith, but from the labour and worke of it, from going with Paul and Barna¦bas to the worke of the Lord, and therefore greeuously offended, yet now hauing repented himselfe of his sinne, and testified his repentance by his sincere care to promote the Gospell of Christ, the Apostle did put cleane out of his minde, his former offence, and esteemed him as a true and faithfull seruant of Christ, and did commend him to the Church by his letters, he writ letters of commendati∣on on his behalfe, yea (as it may seeme) he vsed his Apo∣stolicall power, in charging them to whom he writ, that if Iohn Mark came vnto them, they should receiue him, we see then no former offences should bee remembred after the heart is truely touched for them, and repentance made knowen by infallible tokens, this poynt wee lately stood on.

I will now onely adde thus much.

[Doct. 5] That no former offence to vs in particular should bee thought vpon, after the partie offending, hath been hum∣bled, and hath made knowen his repentance, and we are mutually reconciled, after mutual reconciliation between parties that haue beene at difference, all former offences ought to bee cleane forgotten, as though they had neuer beene, yea, there ought to bee a commending of good things in the party that hath offended vs, and a dooing good to him, as occasion is offered.

And therefore doe not thou say as commonly men vse to say, I will forgiue him, and I will be friends with him, but I will neither meddle nor make with him, I will nei∣ther buy nor sell with him, I will haue nothing to do with him, [Ʋse.] it shall bee betweene vs as it was betwixt the Iewes and Samaritans Ioh. 4.9. if it be so, there is no sound re∣conciliation; Vpon sound and true reconciliation, there must follow a speaking, and a writing for the good of the partie that hath offended vs, yea, a doing good to him, as occasion shall bee offered, if that follow not, certainely,

there is no sound reconciliation, no reconciliation plea∣sing to God, and comfortable to thine owne soule.

Now further in that the Apostle saith, that touching Iohn Marke, the Colossians had receiued commande∣ments, or letters of commendation, and had beene writ∣ten vnto in his behalfe: we may see.

That letters commendatory may lawfully be giuen vn∣to [Doct. 6] men, certificates and testimonies in writing, touching the vertue, and good life, and conuersation of men, for their better entertainment in strange places may lawfully be granted.

Wee find that the Apostle thus yeelded commendati∣ons to Phoebe in his epistle Rom. 16.1. I commend vnto you Phoebe our sister, an it was an ancient custome in the primitiue Church, to giue to some both professours and Preachers of the Gospell, letters of commendation, as we may gather, 1. Cor. 16.3. 2. Cor. 3.1. which (indeede) the Apostle there saith, he needed not to, or from the Co∣rinthians, because their conuersion was his letter of com∣mendation, need wee (saith hee) as some other, Epistles of recommendation, vnto you or letters of recommenda∣tion from you, verse 2. yee are our Epistle written in our hearts, which is vnderstood and read of all, yet thereby he shewes it was the manner of the Church, to giue letters of recommendation to some in those times: and so it is still lawfull for the Church, and Gouernours of it, to giue and grant letters of recommendation to some in these dayes, if so be they be carefull to certifie nothing but the truth, & to commend none but such as are worthy to be commended, it is a grosse abuse that hath crept into the Church, that many rouers and wanderers, who haue been spued out of some place for some enormious sinne, they come to other places where they are not knowen, bring∣ing with them, letters of large commendation, they bring many goodly vertues written down in their papers, when notwithstanding a man may see many foule vices aboun∣ding

in their liues.

[Ʋse.] It is a foule abuse to grant letters of commendation to such, it doth much hurt in the Church, especially if the persons so commended bee in the ministry, then they 〈…〉〈…〉

giuen him for the notable vprightnesse, and iust dealing vsed by him.

It may bee will some say, [Object.] the Greeke word hath no such signification.

〈…〉〈…〉 indeede▪ [Answ.] but we must know that the 〈…〉〈…〉

name vnder heauen, whereby we must be saued.

[Vse.] And therefore now the name (Iesus) may not be giuen to any childe, at his baptisme: and indeed, it is a presump∣tuous, and bold part, of that pestilent brood of the Iesu∣ites, to take to themselues, the name and title of Iesuites: that being a name, and title deriued from the name (Iesus) the proper name of our Lord Christ, which ought not so much as by deriuation, to be put vpon any creature what∣soeuer. Happilie they will say, that we take to our selues, the name of Christians, which is a name deriued from Christ, and why then may not they take the name (Iesuite) deriued from the name Iesus.

[Answ.] We haue expresse warrant for the one, in the worde of God: but not for the other. Act. 11.26. we finde the name (Christian) was giuen to the disciples at Antioch: not by the deuice of man, but by diuine oracle, as the word there vsed signifieth, but wee finde no warrant for the name, Iesuite, in the booke of God, and certainely, it is a monstrous boldnesse and presumption, to arrogate and assume that name, that being deriued from the most high and glorious name (Iesus) a name aboue euery name, Phil. 2.9.

But to make some vse of this to our selues: howsoeuer we may not now giue the name IESUS to any childe at his baptisme, yet as that name being a name of speciall sig∣nification, was giuen to some in time of the old Testa∣ment: so now may wee giue names to our children, that signifie and put vs in minde of good things: we may giue names to preserue the memory of something, to preserue the name and memory of parents, or kindred: especially if they haue been godly, and religious: or to reuiue the remembrance of the life and profession of good men, by renuing their names.

And wee must know that though our names, that haue been giuen vs at our baptisme, be not of some speciall sig∣nification, yet they should put vs in minde of our new

birth: they were giuen at the sacrament of regeneration, and new birth, and whensoeuer they are recited, they should put vs in minde of that, and of that vow and pro∣mise we made to God at our baptisme, when thy name was imposed on thee, and registred in the roll of Christians, thou didst promise in the sight of God, of his Angels, and of his people, to forsake the deuill and all his works: and whensoeuer thy name is repeated, thou shouldst call to minde that vow, and endeuour to performe it: and if thou doe not, surely, thy very name shall one day be a wit∣nesse against thee, and increase thy iudgment.

Now further in that this Iesus was surnamed (Iustus) or Iust: in that he had gotten such an honorable title among the Romanes, as to be called Iustus, and thorow his nota∣ble vpright and iust dealing amongst them, it teacheth vs thus much.

That the Lord vouchsafeth titles of honour euen in this [Doct. 2] world to his children, such as are true beleeuers, and by their holy and righteous conuersation, seeke glory and honour: the Lord doth crowne them with honour, they haue many times excellent epithites, and titles of true ho∣nour giuen them, euen in this world. We may see it, not onely in this man, but in other examples also: wee finde that Abraham is called (faithfull Abraham) he hath that honorable title vouchsafed him by the Apostle, Galat: 3.9. and hee is knowne by it to all nations. Thus Noah was called a Preacher of righteousnesse, 2. Pet: 2.5. and Lot (iust Lot) the same chapter and 7. verse: and thus the children of God are vsually commended for some excel∣lent vertue in them: yea certainly, by what gift, grace, or vertue soeuer the children of God and true beleeuers, doe most of all glorifie God, in the same doth the Lord com∣monly vouchsafe them honour, and cause them to bee re∣uerenced, and magnified, euen in this world. Thus Io∣seph for his wisdome, by which he much glorified god, was had in honour with Pharaoh, and the prophane Aegypti∣ans,

Gen. 41.38.39. Can we finde such a one as this is, a man in whom the spirit of God is. And Pharaoh said vnto Ioseph, Forasmuch as God hath shewed thee all this, there is none so dis∣creet and wise as thou art. Thus Phinehas for his zeale in executing gods iudgments; was renowmed from genera∣tion 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 infamie, euen in this world, as Ieroboam hath of∣ten that blacke marke set vpon him, Ieroboam the sonne of Nebat that made Israel to sinne, it became as a sirname to him. And Iudas is often branded with that foule blemish of treason, Iudas the traytor, or Iudas Iscariot, that betrayed Christ, and the reason and ground of this is.

[Reason 1] First, that speech of the Lord to old Elie, 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 shame and disgrace on them that dishonour him.

[Reason 2] Againe, glory is an inseparable companion of goodnes: and shame of sinne, and therefore he that hath the one of them, cannot be without the other.

[Ʋse.] Now then dost thou thirst after titles of honour? dost thou desire to haue honour and estimation euen in this present 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 aboue great riches, and aboue gold; why then seeke it not in fleshly courses, but in the loue of God, and of his word, in the loue of his truth, and in approouing thy selfe both to god and man, in well-doing, that is the way to get the title of ho∣nour.

[Object.] It will bee said that is the onely way to get scorne, and contempt in the world, doe you not see that those who make conscience of sinne, and haue care to please god, and to approoue their hearts and liues, to god and man, in

well-doing, they are counted as the basest, and as the off∣scowring of all things; they are pointed at with the fin∣ger, nick-named, and many waies abused.

It is true (indeed,) but wee must know, [Answ.] that it is not a good name and true honour, that is giuen by all men, or vpon all occasions, but then one••y, when it is giuen for iust cause, and by such as are of sound iudgment, and haue their eyes opened by the spirit of god, to see and discerne, who are worthy to bee honoured. The wicked in the Scripture, are called fooles: now who will care what a foole or madde man saith of him? but let vs seeke to ap∣prooue our selues to the Lord in well-doing, and the Lord will crowne vs with honour and estimation amongst all good men, and that is (indeed) a good name, and true honour: yea if thou in vprightnesse of thine heart, labour to approoue thy selfe to God and man, in well-doing, as∣suredly howeuer in this wicked world, thou bee little ac∣counted of, (if it did not so account of thee it were not like to it selfe) yet thou shalt bee honoured in the hearts of all Gods children: yea sometimes thou shalt be honoured in the conscience of some, whose tongues doe smite thee: and there∣fore if thou be one that dost striue to keep faith and good conscience, and to approoue thy selfe in well doing to god and man, bee stird vp and encouraged to doe it more, vn∣doubtedly the Lord will cause thy righteousnesse to shine as the light, Psal 37.6. it shall bee as cleare as the light, to the eyes of all that looke on thee, and shall shine brighter and brighter: thou shalt haue increase of honour, ••n this present world, and thou shalt finde, through Gods mercy euerlasting honour, and an eternall waight of glory be¦stowed vpon thee in the life to come.

The Apostle hauing thus commended and set forth these three, Aristarcus, Marcus, and Iesus, by things pro∣per to them, seuerally: hee comes to commend and set them forth by things common to all three, ioyntly toge∣ther: as first,

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, vnder that name or title, Circumcision. Rom: 3.30. it is one God who shall iustifie circumcision of faith, (that is) the Iewes, as appeares vers: before; so Titus 1.10. There are many (saith the Apostle) disobedient, and vaine talkers, and decei∣uers of mindes, chiefly ••hey of the circumcision, (that is) the Iewes.

Now in that the Apostle commended these three, Ari∣starcus, Marcus, and Iesus, being now conuerted to the faith, & being now beleeuing Christians, that they were of the linage and race of the Iewes, wee are giuen to vnder∣stand thus much.

[Doct. 3] That it is so farre from being any disparagement or disgrace to true beleeuers, to bee descended of the race of the Iewes, as that (indeed) it is a matter of dignitie and honour to them: true beleeuing Iewes may truly chal∣lenge it as a matter of honour to them, that they descen∣ded of such ancestors, that they are come of them, who were a people, with whom the Lord made a speciall co∣uenant.

For howsoeuer the body of that people generally, fell away by their vnbeleife: yet that lets not, but that the remnant of them which belieue, haue some kinde of pri∣uiledge aboue other people. The Apostle demaunding, Rom: 3.1. What is then the preferment of the Iew? or what is the profit of circumcision? hee answers himselfe in the se∣cond verse: much euery manner of way, for chiefly because vnto them were committed the Oracles of God: for what (saith he) though some did not beleeue, shall their vnbeliefe make the faith of God without effect? God forbid. The beleeuing gentiles are become sonnes of God together with the be∣leeuing Iewes: yet so as the Iewes, are (as it were) the first borne, and the elder brother of the two: the gentiles are not true branches of the Lords oliue, but such as of wilde

oliue branches are naturalized: whereas the Iewes were naturall branches: and to the Iewes was the gospell first preached by the commandement of Christ, Matth: 10 6. and from them it proceeded to the gentiles: and the A∣postle reckons vp many priuiledges of the Iewes, Ro: 9.4. that to them pertaines the adoption, and the glory, and the coue∣nants, and the giuing of the Law, and the seruice of God, and the promises. therefore (doubtlesse) it is a matter of honour to true beleeuing Iewes, that they are descended of such progenitors: and this must first teach vs.

Not to hate the Iewes (as many doe) because they are [Vse. 1] Iewes, but to hate their obstinacie, in reiecting Christ, and christian faith: but if they be true beleeuers, then to loue them the more, because they are Iewes: and seeing the Lord made such a speciall couenant with that people, and vouchsafed them such excellent prerogatiues, and that they are descended of the holy Patriarkes according to the flesh: in that respect, we are to loue them, though they bee yet vncalled, and to wish them well, and to pray for their calling, and for their conuersion.

Againe, it is a matter of honour to the true beleeuing [Vse. 2] Iew, to the Christian Iew, that hee is descended of such progenitors to whom many excellent prerogatiues did be∣long.

We may see then, that descent from excellent and wor∣thy ancestors, and from such as haue many priuiledges ioined with true faith, is (indeed) a matter of honour and dignitie; bare discent from such ancestors is no matter of honour at all, vnlesse it be ioined with true faith, but con∣curring, and meeting together with true faith in Christ, it is a matter of great honour, yea certainely, in whom there is true faith in Christ, though the person beleeuing be not of the Iewes (which is our case) yet to him (as one saith well) all the nobility of Christ his auncestours according to the flesh, is communicated, to one that be∣leeues in Christ, be hee Iew, or Gentile, euen 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 plainely, Gal. 3.7. They which are of faith, the same are the chil∣dren of Abraham, but one that beleeues not in Christ, though hee bee a Iew by naturall birth, yet he is not to be esteemed as a true childe of Abraham, as the Apostle likewise saith, Rom. 9.6. All are not Israell, which are of I∣sraell; 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 succes∣sors of Peter, and of the Apostles, yet that personall suces∣sion is nothing worth, that is no matter of honour, except they can shew some good euidence that they likewise suc∣ceed them in the true faith of Christ, which they are ne∣uer able to doe; indeed, personall succession is of some worth, and to be esteemed of, and we reuerently esteeme of it, if so bee true faith in Christ concurre and meete with it, but to vse the bare plea of antiquity, and of per∣sonall succession, without the truth of faith, is but a vaine bragge, and an emptie title without honour.

Come we to the second thing common to these three men, Aristarcus, Marcus, and Iesus, whereby the Apo∣stle commends them to the Colossians that these onely were his worke-fellowes vnto the kingdome of God; that word of restraint (onely) is to be vnderstood with limita∣tion to the Iewes, as if the Apostle had said these onely of the Iewes, or these onely among them of the circumcisi∣on, are my workefellowes (that is) ioine not onely their hearts, but their hands, euen all their force and abilities, with mee to the furtherance of Gods kingdome, and doe (indeed) with me, further, and helpe forward the king∣dome of God, the Apostle speakes in the time present they are my worke-fellowes, (vnto the kingdome of God)

The Kingdome of God in Scripture, hath many accep∣tions,

I forbeare to speake of them, heere it signifies the Gospell, or the whole word of God, the doctrine of the Prophets, and Apostles, and especially, the doctrine of the Gospell.

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 vnto him, and testified the kingdome of God; then presently is added, by way of exposition, and preached vnto them concerning Iesus, taught them the doctrine of the Gospell. And againe, verse 31. Preaching the kingdome of God, and then followes, and teaching those things which concerne the Lord Iesus Christ.

Whence it is cleare, that the Kingdome of God is sometimes put for doctrine of the Gospell, for (indeede) the doctrine of the Gospell is the Scepter of Gods king∣dome, and the speciall meanes whereby hee raigneth a∣mong vs, in which respect the Gospell is called the Gos∣pell of the kingdome, and the rod of his mouth, and the breath of his lips to slay the wicked, and the arme of the Lord.

Thus then we are to conceiue these words, (these one∣lie are my worke-fellowes vnto the kingdome of God▪) as if the Apostle had said.

These onely among the Iewes, ioine their hearts and hands, euen all their force, and abilities with me, to the furtherance of the Gospell, and doe (indeed) with me further, helpe forward, and promote the doctrine of the Gospell.

Now, first in that the Apostle thus commended these three men, Aristarcus, Marke, and Iesus, that they were his worke-fellowes to the kingdome of God, in that hee gaue them this commendation, that they ioined hearts and hands together with him, in furthering and aduan∣cing the kingdome of God, in helping forward, and pro∣moting

the doctrine of the Gospell.

[Doct. 4] We may easily gather thus much in generall.

That it is an excellent and commendable thing, when men ioine together in the worke of the Lord, when men ioine their hearts, and hands, euen all their force, and abilities together, in aduancing the kingdome of God, in helping forward, and promoting the doctrine of the Gospell, it is a matter most excellent and commenda∣ble.

For why? We know that a combination, and associ∣ation, and ioining together of men, in any good worke, is an excellent thing, deseruing commendation, and the better the work is the greater commendation is it for men to ioine their hearts and hands together in the furthering of it.

[Reason.] Now the aduancing of Gods kingdome, and promo∣ting the doctrine of the Gospell, is a most excellent worke, for that beeing aduanced, God is most glorified, and his name euery way most of all sanctified; therefore it must needes be a most excellent thing, when men ioine toge¦ther in helping forward, and furthering the doctrine of the Gospell; and specially when master-workemen, mini∣sters of the Gospell, ioine hearts and hands in that busi∣nesse: when they (as the Apostle saith) Gal. 2.9.) Giue the right hand of fellowship one to another, and ioine to∣gether as one man in aduancing Gods kingdome, when they ioine their studies, their labours, their learning, their vtterance, their teaching, their writing, and all their abili∣ties to the furtherance of the Gospell.

[Vse 1] That is an excellent thing indeed, and that is a speciall thing that we are to pray for, yea that is a speciall thing we doe pray for, if we pray aright when wee vse that petiti∣on, Let thy kingdome come. We are to pray to the Lord that the differences amongst the Ministers of the Gospell may bee compounded, and that they may ioine hearts and hands and all their forces together, for the aduancement

of Gods kingdome, and for the beating down of the king∣dome of sinne, Satan, and Antichrist, that they may ioine together as one man against the enemie of our saluation, and against all the aduersaries of our comfort.

Againe, is it an excellent thing when men ioine hearts [Vse 2] and hands together, for the aduancement of Gods king∣dome, and furtherance of the Gospell? Surely then, wee must needes conceiue on the contrarie, that it is a vile and discommendable thing for men, to ioine hearts and hands together, to hinder the doctrine of the Gospell, that is a fearefull high degree of sinne, that is to be work-fellowes, not to the kingdome of God, but to the Kingdome of the Deuill: Dost thou ioine hands with othets, to hinder the doctrine of the Gospell? Dost thou together with others oppose the spreading of the Gospell, and course of good things? A thing too common in the world, if the grace of the Gospel do but peere out, & begin to appeare in any, presently men band themselues against it, they discoun∣tenance it, and they ioine all their force and strength a∣gainst it? dost thou, I say, ioine hand with such persons? Surely then, thou makest thy selfe guilty of a fearefull and high degree of sinne, and thou prouokest the Lord to hea∣uie 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 Gospell to the Gentiles, fild vp the measure of their sinne, and it was a token that the wrath of God was come on them to the vtmost; woul∣dest not thou then fill vp the measure of thy sinne, and make it euen ripe and ready for iudgement? Wouldest thou not seale it vp to the terrour of thine owne soule, 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 Gospell, and doe not thou ioine hands with them that oppose the grace of the Gospell, and good things, take thou heede of so foule a sinne.

Now more specially in the next place we are to mark, that the Apostle calles not these men his fellow-wellwi∣shers, or such as had onely as good a will to the furthe∣rance of the Gospell, as himselfe, but hee calles them his fellow-workers, he saith, they were such as did some thing together with him, to the aduancement of Gods king∣dome, and to the furtherance of the Gospell.

Hence we may gather this conclusion.

[Doct. 5] That it is not enough for vs to wish well together with others, to the kingdome of God, but wee must doe some thing together with them that labour that way, wee must put our helping hands to that worke, we must ioine hands with them th•• tendeuour and labour to aduance the king∣dome of God, yea though we be but priuate persons, yet must we doe something together with the Minister, that may serue to helpe forward the kingdome of God, and may further the Gospell.

This we finde that Aquila and Priscilla beeing tent-ma∣kers, and one of them a woman, yet were they the Apo∣stles fe••low-workers, so hee calles them, Rom, 16.3. The originall word is the same that is heere vsed, they laboured together with the Apostle: so againe, verse 9. of that Chapter, he calles Vrbanus his fellow-helper in Christ, and thus Marcus, Aristarcus, Demas, and Luke, his fellow-hel∣pers, Philem: Epist. vers. 24.

[Ʋse.] To make vse of this; A man may heare sometimes ma∣ny amongst vs, wishing that things were well, and saying, oh that men would yeeld to the Doctrine of the Gospell, and to the things they are taught in the publike ministrie of the word, then it were an happy thing, then all would bee well, but alas, few there bee that helpe forward any thing at all that way, few there bee that ioine hands with the Minister, to helpe forward the kingdome of God.

And it may be, some thinke it is a matter not belong∣ing to them, to helpe forward the Doctrine of the Gospell, but that it pertaines onely to the Minister: indeed princi∣pally

it belong to him, but thou must know, it belongs to thee also, being a priuate person in thy place and cal∣ling, thou must within the compasse of thy calling, bee a fellow-worker with the Minister to the aduancement of Gods kingdome, and promoting of the Doctrine of the Gospell.

Alas, how shall I that am a poore man be a fellow-wor∣ker with the Minister, and helpe forward, [Object.] and promote the doctrine of the Gospell?

Thou maiest be so many waies, by instruction, [Answ.] by coun∣sell, by admonition, by consolation, by good example, and the like; but especially by these two things.

1 First, by remembring the doctrine deliuered by the Minister, and conferring vpon that, and euen whetting that vpon thy children, seruants, friends, or neighbours, as the Lord commanded his people, Deut. 6.7. And thou shalt rehearse (the word signifies to sharpen) them conti∣nually vnto thy children, and thou shalt talke of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest downe, and when thou risest vp.

2 Secondly, by earnest and hearty praier to God for a free passage of the Gospell, 2. Thess. 3.1. Pray (saith the Apostle) that the word of the Lord may haue free passage, and be glorified euen as it is with you.

These two waies, thou art especially to ioine hands with the Minister, and become a fellow worker with him, in the aduancement of Gods kingdome, and to further the aduancement of the Gospell.

And to stirre thee vp to this duty, consider onely these two things.

1 First, where there is conscience of this dutie, expe∣rience shewe i, there is much profit by the publike mini∣strie of the word, and where this is neglected, there is lit∣tle or no good done by the most faithfull, and powerfull ministry of the word, the Minister may spend his heart out of his body, and doe little good, if he haue no worke-fel∣lowes

to helpe forward the doctrine of the Gospell.

2 Againe, consider that thou praiest to the Lord that his kingdome may be aduanced; thou saiest, Let thy king∣dome come, and yet hast thou no care to helpe forward Gods kingdome? What is this but to mocke God, who cannot bee mocked, and to deceiue thine owne soule? Thou doest by that praier of thine (thou not caring to helpe forward Gods kingdome) prouoke the Lord to wrath against thee, and of thine owne lippes hee will one day iudge 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 pro∣uoke the Lord to punish thee, as a mocker of his maiesty, and of thine owne mouth to iudge and condemne thee. Then be thou stird vp to carrie in thee a conscience of this dutie, bee thou a fellow-worker with the Minister to the kingdome of GOD; ioine handes with him, to helpe forward the doctrine of the Gospell, by counsell, by admonition, by consolation, by good exam∣ple, and the like, but especially, by whetting the doctrine deliuered by him in the publike ministrie of the word, vp- thy children, thy seruants, and others, and by earnest and hearty praier for a blessing vpon the preaching of the Gospell, and thou shalt finde much comfort in so do∣ing.

Further obserue we (in a word) the Apostle saith, these onely among the Iewes, were his worke-fellowes to the kingdome of God.

Where then was Peter, it is like he was not at Rome when the Apostle writ this Epistle, whether hee was there at all, or no, I will not dispute, but it cannot bee that hee sate there as Bishop 25. yeeres, as the Papists hold, as an Arti∣cle of cheir Creed, either he was not at Rome when this E∣pistle was written, or else hee carried himselfe little better, then when he denied his Master.

One thing yet remaines to be considered of vs, namely, the forme, and manner of speach heere vsed by the Apo∣stle, (The kingdome of God) hee puts downe the kingdome of God, for the doctrine of the word and Gospell.

The point hence offered is this.

That the doctrine of the word, and especially the do∣ctrine [Doct. 6] of the Gospell, is the kingdome of God, the do∣ctrine of the word and Gospell, is that whereby God doth in speciall manner rule and raigne amongst vs, and ouer vs, (I say in speciall manner) for by his vniuersall gouern∣ment and prouidence, hee rules ouer all things, both in heauen and earth, yea ouer the Diuels and damned in hell, as the Psalmist saith, Psal. 29.10. the Lord remaines a king for euer, but in speciall manner doth the Lord rule and raigne, by the doctrine of his word and Gospell, by that doth he exercise his kingly power and authority o∣uer his Church and children.

And hence is the doctrine of the Gospell called the power of God, 1. Cor. 1.18. and verse 24. the power of God, and the wisedome of God, yea, hence it was that our Sauiour sayd, Iohn 5.25. that the houre should come, and then was, that the dead should heare the voice of the son of God, and should liue. The Lord doth rule and worke so powerfully by the doctrine of his word and gospell, as that thereby he quickeneth, and giueth life to the dead, e∣uen to such as are dead in their sinnes, and makes them liue a new spirituall life, and yeeld obedience and subie∣ction to him, and therfore by that doth he rule and raigne amongst vs, and ouer vs, in speciall manner, and the rea∣son of this is this.

The word and gospell, is one of the lawes of Gods king∣dome of grace, and hence is the word, the doctrine of the gospell, called the word of the kingdome, Mat. 13.19. and the law of faith, Rom. 3.27. where is then the reioycing (sayth the Apostle) it is excluded, by what law? of works? nay, but by the law of faith, by the doctrin of the gospell.

Now as an earthly King doth rule and raigne ouer his subiects, and keepes them in awe and order, in speciall manner by the lawes of his Kingdome, so doth the Lord by his word and Gospell, and of the Lawes of his King∣dome of grace, and therefore by that doth he in speciall manner rule and raigne amongst vs, and exercise his king∣ly power ouer his Church and children, hence then it must needes follow, that the more or lesse the doctrine of the word and Gospell, [Ʋse.] preuaileth with vs, the more or lesse the Lord raigneth amongst vs, and ouer vs, by the do∣ctrine of his word and Gospell, the more or lesse are wee subiect to the speciall gouernment of the Lord, if the do∣ctrine of the word and Gospell be powerfull and effectuall amongst vs, then doth the Lord rule and raigne amongst vs, in speciall manner, as our King and Gouernour, if that be powerlesse and fruitlesse, and if that haue no power nor fruit amongst vs, surely then the Lord raignes not a∣mongst vs in speciall manner, the Lord is then in no other sort our King and Gouernour, but as he is King ouer the reprobates, yea, ouer the Diuels, and damned in hell, e∣uen by his generall prouidence, yea, let euery one in par∣ticular examine himselfe touching this poynt, doth the Lord rule and raigne ouer thee, and in thee by the doctrin of his word and Gospell? then is he thy King and Gouer∣nour, in speciall manner, if he doe not so raigne and rule ouer thee, and in thee, certainely thou art not vnder his speciall regiment and gouernment, and thou must know it is not enough for thee, onely to haue vnderstanding of the letter of the word and gospell, but thou must know and feele the power of it.

The doctrine of the word and gospell is the kingdome of God, it is in it selfe the arme of the Lord, and his ru∣ling power, and it must be so to thee, else thou art not vn∣der his speciall gouernment, thou must feele the doctrine of the word and gospell, teaching thee to humble thy selfe in due consideration of thy miserable state wherein thou

art by nature, and to denie thy selfe in a true acknowledg∣ment of thine owne corruption, and to lay fast hold vpon Christ, who is the light of thy saluation, yea, thou must finde the doctrine of the gospell, teaching thee (as the A∣postle saith) Tit. 2.12. to deny vngodlinesse, and worldly lusts, to liue soberly, and righteously and godly, in this present world, yea, the power of the gospell must be seene in thy attire, that thou goest comely, not vainely and ga∣rishly; in thy speech, that it be gracious, not idle, wanton or blasphemous, in thy whole carriage, and in all the acti∣ons of thy life.

If the doctrine of the word and gospell be not thus powerfull ouer thee, and in thee, assuredly, the Lord is not thy King, and gouernor in speciall manner, thinke on it and hereby examine thy selfe, and if thou finde that thou art not vnder the speciall gouernment of the Lord, thy case is fearefull, 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 subiect to the generall gouernment and prouidence of God, for thou art subiect to the power of the Deuill, thou art his slaue, and the Deuill holdeth vp his scepter in thee he is thy Lord, and King, therefore Paul said Act. 26.18. that he was sent to the Gentiles to turne them by the prea∣ching of the Gospell, from the power of Satan to God, ignorant people and prophane persons cannot abide to heare of this, that the Deuill should rule in them, and that he should be their Lord and King, they spit at the meaning of the Deuill, and they say fie on him, and they defie the Deuill with all their heart, but alas, so long as they liue in their ignorance, and prophanenesse, they are vnder his power, so long as thou liuest in thy pride, thy couetous∣nesse, thy vsury, thy maliciousnesse, thy drunkennesse, thy whoredome, thy swearing, or any other pleasing sinne, thou art from vnder the speciall gouernment of the Lord, and the Deuill is thy Lord, and King, for there be but two

regiments and kingdomes in this world, the kingdome of Christ and the kingdome of Sathan, and if thou be not in the kingdome of Christ, thou art in Sathans kingdome.

Againe consider that condemnation, and euerlasting perdition, is the portion of all that haue not Christ for their head.

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 gouerned 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 worde and Gospell, thou art in a fearefull condition, thou hast Satan rule∣ing ouer thee, as thy Lord, and King, and thou art lyable to euerlasting perdition. Consider this, thou that art an ignorant person, thou that art a proud person, a drunkard &c. And findinge thy selfe in this miserable thraldome, hasten out of it by all possible meanes, neuer rest till thou find, that thou art made subject, to the doctrine of the word, and Gospell, and that it is powerfull in thee: causing thee to lay aside thy former sinne, and turning thee to all holy obedience, then thou maiest be sure that thou art vn∣der Gods speciall rule, and gouernment.

[Vse. 2] Againe, is it so that the Lord doth in speciall manner rule, and raigne ouer his Church, and children by the doctrine of his word and Gospell. Heere is then mat∣ter of great comfort for all that cheerefully subject them∣selues to the doctrine of the word, and Gospell: they are vnder the speciall rule and gouernment of the Lord; the Lord is their King, and gouernour in speciall manner, and to them as to the true and loyall subjects of his kingdome, are all the benifits of his kingdome belonging, and com∣municated, euen the spirituall, and eternall benifites of Christ, as faith, true conuersion, remission of sinnes, right∣eousnesse, the gifts of Gods spirite, and continuance of the same, glorification, and life eternall, and they are made partakers of that glorie, to bee kinges, and priestes, vnto

God, Reuel. 16. Which is an excellent comfort, and to bee thought on, by all that truely submit themselues to the doctrine of the word and gospell. And thus wee haue handled the second thing, wherby the Apostle commen∣ded thse three men, Aristarcus, Marcus, and Iesus, com∣mon to them all, that they onely were his worke-lellowes vnto the kingdome of God.

Come we to the third, and last thing, whereby hee sets out their commendation joyntlie together, in the last wordes of this verse: that they were to his comfort, and consolation, (which haue beene vnto my consolation) and this in part is an effect of the former, namely, of their ioyning hands with him, to the aduancement of the Kingdome of God, and to helpe forward the doctrine of the Gospell, therein they were to the Apostles consolation, the word heere rendred consolation, signifies also councell and en∣couragement, and so the meaning is briefely this.

Which haue beene to my comfort, to my councell, 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 kingdome of God and fur∣thering the doctrine of the gospell together with himselfe, were to his consolation, and did thereby much comfort him, we are giuen to vnderstand thus much.

That the aduancers of the kingdome of God, and such [Doct. 7] as with others further, and help forward the doctrine of the gospell, they are a consolation to the godly, and espe∣cial••y to the ministers of the gospell.

It is a great comfort to the ministers of the Gospell, when they see others ioyne hands with them to the ad∣uancement of gods kingdome, and to the furthering of the gospell. For why? If their hearts be rightly affected, and set as they ought to be for the aduancement of Gods glory, if the first and chiefe thing they aime at, and seeke after, be the kingdome of God, and his righteousnesse, [Reason.] as

it ought to be Math. 6.33. it must needes be that such as together with themselues, doe further, and aduance the same, are a great consolation to them, and minister sweete comfort to their hearts.

[Ʋse.] Wouldest thou then be a comfort to the minister of the gospell, dost thou desire to cheere vp his heart, and to hearten and encourage him? Oh then ioyne handes with him in aduancing the kingdome of God, and in helping forward the doctrine of the gospell, it may be thou bea∣rest true loue to a faithfull minister of the gospell, and thou wouldst be glad to doe him any good thou art able, here is the way to do the best good, and to yeeld him the greatest comfort, ioyne thy hands with him in aduancing the kingdome of God, and in furthering the doctrine of the gospell, and that will be an excellent cordiall, 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 beene to his consola∣tion and encouragement, and been in steede of councel∣lors to him in some things, hee being an Apostle, and a man of excellent gifts, and graces, and they no doubt far inferiour to him in gifts, and graces, it teacheth vs.

[Doct. 8] That euen men of great gifts and graces haue neede sometimes of encouragement, of councell and comfort from such as be of meaner gifts and graces then them∣selues.

And hence it was that our Apostle said, hee longed to see the Romanes, Rom. 1.12. that he might be comforted together with them, through their mutuall faith, both his and theirs, and (indeed) the reason of this is plaine, namely this.

The Lord doth not giue all gifts to any one man, nor the like measure of the same gift to euery man, [Reason] but to some one gift, and to some another, to some a greater, to some

a lesse measure of the same gift, yea the Lord doth some∣times so dispose his gifts, as that a man of meaner place and fewer gifts, hath some singular and speciall gift, wher∣by he may help, and do good to others, of higher place, and of greater gifts.

This then must teach vs not to despise men of meaner giftes then our selues; [Vse.] Do not thou in regard of thine ex∣cellent knowledge, wisedome, or any one gift, or grace of God bestowed on thee, lift vp thy self aboue others, and disdaine to haue familiar conference, and speach with men of meaner gifts then thy selfe, no, no, doe thou stoope downe, to conferre 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 thy selfe, though thou excell them in knowledge, yet it may be they go beyond thee in good affections, and thereby they may do thee good, they may be meanes to stirre vp thy zeale, to quicken thy loue, or the like, yea certainely thou maist finde some good by hauing speech, and confe∣rence with the meanest of Gods children.

VER. 12 Epaphras the seruant of Christ, which is one of you, saluteth you, and alwaies striueth for you in praiers, that ye may stand per∣fect and full in all the will of God.

VER. 13 For I beare him record that he hath a great zeale 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 decla∣ration of the loue of others that were with him towardes the Colossians, and heere he sets downe, the loue of Epa∣phras

towards them, manifested, and made knowne by two things.

By his salutations sent to them, and by his praiers for them.

That hee saluted them, and that he praied for them, Now these things are not thus naked, and barely pro∣pounded, 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 betweene 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 stri∣uings and earnest contention, and that continually, in these words, (and alwaies striueth for you in praiers).

Secondly by the matter of his praier, what it was hee praied for, on their behalfe, namely this, that they might stand perfect, and full in all the will of God.

And then verse 13. the Apostle doth discouer the effi∣cient cause of that earnest striuing of Epaphras in praier, for the Colossians, that it proceeded from his zeale for them, which zeale 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 testimonie of the Apostle, I beare him record he hath a great zeale for you, &c. in which testimonie is also preuented a secret obiecti∣on, for happily the Colossians might haue said to the A∣postle.

Obiect: How know you that Epaphras striueth in prayer for vs, are you priuie to his priuate prayers, for therein especially, if hee doe remember vs, hee makes mention of vs?

Now this obiection the Apostle preuents when he saith, (for I beare him record that he hath a great zeale for you, &c. as if he had said, howsoeuer I am not priuy to his priuate prayers, yet I dare boldly write, that he striueth for you in prayer, because I am priuie to, and a witnesse of a great zeale that he beares to you, and to them of Laodicea, and them of Hierapolis. And thus we see the generall things that are laid downe in these two verses.

Come we now to speake of them, as they lye in order, and I will take the words as they are layd downe be∣fore vs.

First therefore of these words, (Epaphras the seruant of Christ, which is one of you, saluteth you, and alwaies striueth for you in praiers.)

Epaphras the seruant of Christ] That first title, (seruant of Christ) is not heere to bee taken in a generall significa∣tion, as it is common to all the faithfull, who are seruants of Christ, 1 Cor. 7.22. but in a speciall sense, for the mini∣ster of Christ: for so the Apostle called Epaphras, cap: 1.7. and therefore this title (seruant of Christ) is not heere gi∣uen to him as a qualitie and condition, common to him with all true beleeuers: but as signifying his particular of∣fice and function, that hee serued Christ in the ministerie of the gospell▪ (which is one of you) how these words are to be taken, wee shewed verse 9. namely thus, who is one of the same Citie and Church with you▪ (saluteth you) that is, wisheth you health, prosperitie, and all true happinesse that can be. (And alwaies striueth for you in praiers.) The word striueth is metaphoricall borrowed, and taken from such as withstand open violence and hostilitie: or from such as earnestly striue for masteries or life, against such as seeke to take it away: and it is heere put, to signifie ear∣nestnesse and feruencie of spirit▪ (alwaies) that is, when∣soeuer he doth humble himselfe in prayer, (which he doth often) he remembers you. Thus then are these words to be conceiued, as if the Apostle had said.

Epaphras that serues Ch••ist in the ministerie of the Gospell, who is one of the same Citie and Church with you, wish••th you health, prospe∣ritie, and all true h••ppinesse and comfort, and whensoeuer he doth humble himselfe in prayer, (which he doth often) he is mindfull of you, and with earnest contention of minde, and feruencie 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 serued Christ, in the ministerie of the gospell, wee are taught thus much.

[Doct. 1] That the minister of the gospell is the seruant of Christ: yea the minister of the gospell in regard of his function and office, is in speciall manner the seruant 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, euen to serue the Lord Iesus, in bringing his message, and his embassage to the people of God, that is his place and office.

And the••efore the Apostle saith in plaine termes, 2 Cor. 5.20. that the ministers of the gospell are Ambassadors for Christ, and in Christ his stead do intreat Gods people to be reconciled vnto him, 1 Cor. 4.1. Let a man so thinke of vs as of the ministers of Christ, and disposers of the secrets of God; and hence it is that the Apostle often calls himselfe and other ministers of the gospell, 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 deuill himself plainly & f••eely confessed this truth, though not in loue to the mini∣sters of the gospel. Act: 16.17. These men are the seruants of the most high God, which shew vnto vs the way of saluation.

[Vse. 1] Now then this serues to teach ministers of the gospell

a speciall duty; 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 embassage? surely then they must looke they deliuer nothing but that which is both according to his will, and for his glory: a good ser∣uant will do the will of his Master, and what his Master appoints him, and what he requires of him, and will seeke his Masters credit in all his courses: and so ought the mi∣nisters of the gospell, euer to haue an eye to the will of Christ, their Lord and Master, and to seeke his glory in all things: those ministers forget their office and calling, that they are the seruants of Christ, who deliuer their own fan∣cies, and new found deuices, or apply their speeches and teaching to the humors of men, and seeke 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.

Againe, heere is matter of comfort for all true ministers [Vse. 2] of the gospell▪ for why? are they in speciall manner ser∣uants of the Lord Iesus, to whom all power is giuen in heauen and in earth, Matth. 28.18. they may then be bold to deliuer the message the Lord hath put into their mouthes, they haue a Master will make it good, and they may boldly stand in the face of all that oppose them and gaine-say it, they haue a Master that is able and willing to defend them, and this is an excellent comfort vnto them.

Now further, is it so, is a true minister of the gospell in [Vse. 3] speciall manner the seruant of Christ? then learne thou so to esteeme him, euen 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 deed, though hee be (hap∣pily) poore and weake, yet he hath a Master, that is migh∣ty and powerfull, and will mightily reuenge the wrong done to his seruants. Ahab, Iezabell, and Iulian found it by wofull experience, and no age or state, can shew the

contrary, that euer any contemner or abuser of a true mi∣nister of God, escaped the visible vengeance of God, and his reuenging hand on him, or his; therefore take heed how thou doest wrong, or abuse a minister of the Gos∣pell.

I should now speake of two titles the Apostle heere giues to Epaphras, (that he was one of the Colossians) and like∣wise of his saluting of them, but of those things wee spake verse 9.10. and therefore I passe by them, and come to these words (and alwaies striueth for you in prayers.) where first, in that the Apostle saith, that Epaphras did striue in prayers for the Colossians, that whensoeuer he humbled himselfe in prayer, he prayed for them with earnest con∣tention of minde, with feruencie of spirit, wee are plainly taught.

[Doct. 2] That we must pray for others together with our selues, we must be earnest in prayer for others, and pray for them with a feruencie of spirit, especially for those with whom we stand in some special relation, and with whom we haue neere coniunction: for Epaphras was the minister of the Church at Colosse, and hee prayed earnestly for the Co∣lossians, as he was their minister, and so must we be earnest in prayer, for those with whom wee stand in some speciall relation, and with whom we haue neere coniunction: as the Minister for his people, the Magistrate for those that be vnder his gouernment, the Master of the house for his familie, &c.

We haue examples of this in other places of Scripture, as that of Samuell, 1 Sam. 12.23. God forbid (saith Samuel) that I should sinne against the Lord, and cease praying for you. Samuell accounted it a sinne, if hee 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 in∣tercession and prayer, to turne away the Lords wrath from the people: and thus (doubtlesse) did Iob sanctifie his children, by earnest and hearty prayer for them, Iob 1.5.

and the reason of this is plaine, namely this.

We are to haue a liuely fellow feeling of the wants and necessities of others, and as the Apostle saith, [Reason] 1 Cor. 12.25. we ought to haue the same care one for another, as mem∣bers of the same body, and especially of the wants and ne∣cessities of them, with whom we are more neerly knit and conioyned: and therefore out of that liuely feeling of the wants of others, and especially for such as are neerly knit vnto vs by any special bond, we are to send out earnest and hearty praiers for them, and to call on the Lord euen with feruencie of spirit, for a supply of their wants. [Vse.]

A duty wherein many of vs are much defectiue, many seldom or neuer pray for others together with themselues with any earnestnesse and feruencie of spirit: it may bee thou art somtimes earnest in praying for thy selfe, necessi∣tie, or extremitie pressing thee, the hand of God in some heauy affliction driuing thee to it: but in praying for o∣thers, oh how cold art thou? yea (I feare me) I may iust∣ly speake it, many seldome or neuer vse any earnest praier for their owne families, for their owne children, and those that belong vnto them: happily thou saiest, God blesse my children, and God make them his faithfull seruants, (which I speake not against) but when didst thou striue in praier for them? when didst thou powre out thine heart, as Dauid said he did, Psal. 42.4. in the behalfe of thy chil∣dren, thy seruants, or for the wife of thy bosome? I ap∣peale to the hearts and consciences of many, they can tell them, they haue seldome or neuer done it: well remem∣ber, this is thy duty thus to pray for others, together with thy selfe, and that with earnestnesse of spirit, and especial∣ly for those, to whom thou owest speciall duty, for thy wife, thy children, thy seruants: and to that end, consider their speciall wants and necessities, and if thou neglect this dutie, it is a plaine euidence thou hast not such a fee∣ling of other mens wants and necessities, as thou oughtest to haue, and it is an argument thou art not a liuely mem∣ber

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 loue, and that care of them, that ought to be in thee, and without repentance thou shalt one day an∣swer for it; yea many times it comes to passe, that a man that makes no conscience of this duty, euen to bee earnest with the Lord in prayer for supply of such grace, as is wanting in his wife, children, and seruants, he findes the punishing hand of God vpon him in his wife, children, or seruants: the Lord doth punish him with an vnruly wife, with gracelesse children, and with lewd seruants; therefore learne then to make conscience of this dutie.

Now further in that the Apostle sets downe Epaphras his manner of praying for the Colossians vnder that me∣taphoricall word (striueth) a word borrowed and taken from such as withstand violence and hostilitie, or such as striue for masteries, we are giuen to vnderstand.

[Doct. 3] That it is no easie thing to pray well, to pray to God truly and heartily, is no easie matter: true and hearty praier is euer with striuing, and wrestling against opposi∣tion, and it is as hard a matter to pray truly and heartily, as it is to with stand a strong armed man, that seeks to take away life from vs.

And therefore the Apostle not onely heere but in other places also, vseth this phrase and forme of speech; as Ro: 15.30. I beseech you for our Lord Iesus Christs sake, and for the loue of the spirit, that yee would striue with me by prayers to God for me. and 2 Cor. 1.11. (saith he) that yee labour together in prayer for vs, plainly teaching. That true and hearty praier is with much labor and striuing, [Reason.] and the rea∣son of it is this. 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) [ 1] to keep vs from praying at all, by troubling our mindes, and disturbing our hearts, with passions of loue, feare, an∣ger,

and the like: if he cannot so doe, then hee labours to make vs hasten out of our praiers, and to poste them ouer hastily, or to pray coldly or faintly.

Secondly, our owne corruption, the deadnesse and [ 2] dulnesse of our owne hearts, our want of feeling of our wants, our want of holy desires and the like, they stand vp against that holy exercise of prayer: the euill examples of others, who either neglect that duty of praier, or coldly performe it, onely for fashion and custome; these are the things that stand vp against vs in praier, and with these are we to striue and wrestle in making true and hearty praier. And therefore it is no easie matter to pray well, and to of∣fer vp praiers to God truly and heartily.

And therfore deceiue not thy selfe, do not thou thinke [Vse 1] as many doe, that it is an easie matter to pray well, and to make heartie praier to God: no, no, learne this lesson, and remember it, that to pray truly and heartily, is a thing that is done with as much paines and labour, as if thou wert to wrestle and struggle with a strong man that seeks thy life: some foolishly thinke, and they sticke not sometimes to speake it, that hauing liued many yeeres in scraping wealth together, and hunting after riches, when they are old, then they will goe to the Church and pray: alas poore soules, how are they blinded, as if it were the easiest matter in the world, to pray well: indeed, to pray formally, and to say praiers, (as some vse to speake, that they haue said their praiers) and you may beleeue them, their mouthes onely haue praied, their hearts praied not, they praied not with any due reuerence of the great and glorious maiestie of God, with any sound feeling of their owne wants, or with any holy desire of the things praied for: and so to pray, is an easie matter indeed: but that is but lip-labour, and (in∣deed) lost labour, yea hatefull and displeasing to God: remember thou, if thou wouldst pray well, and so as the Lord may accept thy praier, that it must bee with much striuing, thou must finde in thee a striuing against the ma∣lice

of Satan, and against the deadnesse and dulnesse of thine owne heart, yea there must be an holy violence vsed in thine heart, when thou praiest, and that is to pray truly and heartily.

Againe, is it so, that true and hearty praier is euer with striuing and wrestling against opposition?

[Vse 2] Heere is then matter of comfort for such as finde some∣times a de••dnesse, and dulnesse creeping vpon themselues in the ho••ie exercise of praier, if so be they doe truly striue against these things; some are much cast downe, and dis∣couraged, and they thinke their praiers are not pleasing to God, because they finde sometimes in themselues a deadnesse, and dulnesse, and many by-though••s, cast in∣to their minds but consider with thy selfe, dost thou striue against these? Art thou displeased with them? Dost thou sigh and groane vnder them, and are they so heauy a bur∣den vnto thee, as thou canst onely stammer out a praier vnto God? Comfort thy selfe, euen that stammering praier of thine is true, and heartie praier, and well-plea∣sing to God, thou h••st an example for thy comfort in this kinde, Isai. 38 14. Like a Crane or a Swallow, so did I chat∣ter, I did mourne as a Doue. Hezekiah was so pressed with griefe, as that his praier was onely like the chattering of a Crane, he was not able to vtter a perfect sentence, yet was his praier heard of the Lord; so if thou bee able onely to vtter a stamering praier in regard of thy deadnesse, and dulnesse, sometimes creeping vpon thee, yet if thou sigh and groane vnder it, if thou pray against it, and by all good meanes striue against it, and looke for the perfection of thy praiers in Christ; assuredly thy praiers are true and hear∣tie praiers, and well-pleasing in the sight of God, and that is an excellent comfort to be thought on, by all such as finde a deadnesse and dulnesse sometimes creeping on them in praier, and are displeased with it, and doe truely striue against it.

Before wee come to that which followeth, a question

is to be answered, namely this. [Quest.]

In that true and heartie praier is euer with striuing a∣gainst opposition, it may bee demanded, whether a man may striue in praier, that vseth a set forme of praier.

To this I answer, that he may, a man that is not able to conceiue a forme of praier in words, as some are not, for want of memorie, vtterance, [Answ.] and other gifts of grace need∣full to the conceiuing of a praier, such a man helping him∣selfe by a set forme of praier, by a praier composed, and made by others, may vse it with striuing, for his heart may goe with his mouth, and hee may be stird vp, and haue a feeling of the want of the things that are praied for: but yet let not any man heerein take liberty to himselfe, at all times to vse a set forme of praier, for that cannot at all times expresse his particular wants, and necessities, and therefore let euery one labour that he may be able to con∣ceiue a praier, and to take to himselfe words, as it is, Ho∣sea 14.3. And if a man or woman be suddenly pressed by some calamitie, or some sinne pressing the conscience, and that person is not able to conceiue a praier, then let him, or her, in such a case, rather goe to the Lord with sigh∣ing, and groaning, with sighes that hee cannot expresse in words, as the Apostle saith, Rom. 8.26. then betake him∣self to a set forme of praier, which happily makes no men∣tion of that speciall grace, he stands in neede of.

Come we now to the matter of Epaphras his praier, what it was he praied for, on the behalfe of the Colossians, laid downe in these words (That yee may stand perfect and full in all the will of God.)

These words require a little search into them, for the right vnderstanding.

(That yee may stand) The word (stand) as wee know, be∣ing applied to men, properly signifieth, an action or posi∣tion of the body of man, opposed to falling, starting aside, shrinking, or backsliding, but in Scripture it is often vsed in a Metaphoricall and borrowed sense, signifying, con∣tinuance,

constancie, and perseuerance, as in the 1. Cor. 16.13. Stand fast in the faith, &c. the meaning is continue, be constant, and perseuer in the faith, shrinke not, start not aside, nor slide backe from it, and that that is his meaning, it is cleare, in that hee addes, quit you like men, and bee strong, and so it is heere to bee taken; That yee may stand, (that is) that yee may continue, abide, and perseuer, with∣out shrinking, starting aside, or backe-sliding, (perfect and full) these words being words of relation (for where there is a perfection, and fulnesse, it must needs be a perfection and fulnesse of something) we may gather wherunto they haue relation by the words following (in all the wil of God) These words considered together with that praier of the Apostle, cap. 1.9.10. Where hee saith, I cease not to pray for you, and to desire, that yee might be fulfilled with knowledge of his will in all wisdome and spirituall vnderstanding. By these two places compared together, wee may easily conceiue 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 know∣ledge, and obedience to the will of God.

Now seuerally, that word (perfect) doth not heere sig∣nifie absolutely perfect, in knowledge and obedience to Gods will perfect, with a perfection of knowledge and o∣bedience, in measure and degree which cannot be reached in this life, but soundly perfect, with perfection of sound∣nesse, and truth opposed to hypocriticall holinesse, and emptinesse, and so the word (perfect) is often vsed in Scrip∣ture, Isai. 38.3. Hezekia said, hee had walked before the Lord in truth, and with a perfect heart: he puts these two together, and therefore the Apostle heere addes the word (full) giuing vs to vnderstand, that he meant such a perfe∣ction, as is opposed to emptinesse, and hollownesse. And againe, the word (full) is not heere to be taken for an ab∣solute fulnesse of knowledge and obedience, in degree, but for a true, and sound fulnesse, for so also that word is

sometimes, vsed, as 1 Ioh. 1.4. These things write I vnto 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 vnderstand, the will of God reuealed, and by (all) is meant, the whole will of GOD re∣uealed.

Thus then briefely are these words to be conceiued, as if the Apostle had said.

Epaphras, hee praies earnestly for you, that you may continue, perseuere, and goe on, sound, and sincere, and truely, though not absolutely, full of knowledge, and of obe∣dience, to the whole reuealed will of God.

First, obserue we, that Epaphras heere praying to God, and that earnestly, for the Colossians, that they might continue and perseuere, sound, sincere, and truely full of knowledge and obedience to the will of God. I might hence shew that the faithfull, and feruent praiers of others are needfull euen 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, perseuere, and goe on in the same, and they are to craue the assistance of other mens praiers to that purpose, but on that I will not stand.

Hence, in that Epaphras praied that the Colossians might stand perfect and full in all the will of God, imply∣ing that they were already sound, and sincere in know∣ledge and obedience to the will of God, and he praied for their constancy and continuance in the same. [Doct. 4]

Wee may easily gather

That constancy and perseuerance in sound knowledge, and in true, and sincere obedience to Gods will, is the free gift of God, Epaphras praied for it, that the Lord would giue 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 goe on in that soundnesse, and in that sincerity, the Lord giues to know, and to obey his will, and hee giues continuance in that knowledge and obedience.

And howsoeur, such as haue sound and sauing know∣ledge, and sincere obedience to the will of God, truely wrought in them, shall neuer wholly fall away from it, for the fea••e 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 themselues, but by the power of God, 1 Pet. 1.5. They are k••pt by the power of God, through faith vnto sal∣uation. It is the power of God that vpholds them, and it is the Spirit of God that doth still stir and moue their minds and wils, being alreadie regenerate, to minde, and to will, that which is truely good, and makes them able to bring foorth good actions, which otherwise, they are not able being hindred by the flesh, so long as they are in this life. Hence it was that Dauid after his regeneration, praied to the Lord to incline his heart vnto his Testimonies; and the Church praies for new drawing, Cantic. 1.4. Draw me, wee will runne after thee: and the Apostle witnessing of the Philippians, Phil. 2.12. That they had alwaies obeyed: yet hee addes, Verse 13. That it was God that wrought in them both th•• will, and the deed, euen of his good pleasure, it was not of themselues that they were able to will or worke any [Vse. 1] good thing.

And so he plainely teacheth this point.

That to continue in sound knowledge, and sincere obedience to Gods will, and to goe one in the same, is the free gift of God▪

First, this meetes with that opinion of the Papists, who teach that men regenerate are able to do good, and to o∣bey the will of God, and to go on without concurrence of new grace following, which is a meere falshood, it cannot stand with the truth now deliuered.

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 worke that good, which they are made able to do by grace, it cannot be otherwise.

Againe, is it so that to continue and perseuere in sound [Vse. 2] knowledge and sincere obedience to thee will of God is the free gift of God; Then let those in whom the Lord hath wrought sound sauing knowledge, and a measure of sincere obedience to his will, euer acknowledge their own impotency and insufficiencie, that though they be truely regenerate, yet they are not, able to do any good thing, but by a continued supply of new grace, and let them e∣uer acknowledge that their standing, and perseuerance in sound and sincere obedience to the will of God, is meere∣ly from the Lord, and let him haue all the glory, and bee thou euer watchfull in praier for constancy, and perseue∣rance, because thy standing is by grace, and it is the free gift of God.

Now in the next place in that Epaphras praied so ear∣nestly, and with such feruency, for no other grace but this, that the Colossians might constantly continue and perse∣uere, and go on in sound and sincere knowledge, and obe∣dience to the will of God, we are plainely taught.

That constancie and perseuerance in sound, sincere, en∣tire, [Doct. 5] and full knowledge and obedience to the will of God is an excellent thing, it is a speciall 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 finde in the Scripture many exhortations, and sen∣tences to this purpose, as that 1. Cor. 16.13. stand fast in the faith, quit you like men, and be strong, and that Reuel. 2.10. be thou faithfull vnto the death and I will giue thee the crowne of life, and this warning hath our sauiour gi∣uen

Luk. 9.62. he that putteth his hand to the plough and but looketh backe is not apt for the kingdome of God, Paul blamed the Galathians Gal. 3.3. and called them foo∣lish, for beginning in the spirit, and then seeking to bee m••de perfect in the flesh, for not holding on as they had begunne, many other places of scripture beate vpon this point, and persuade to continuance, and perseuerance in grace, and holy obedience, as a most excellent thing, and a speciall grace, and the reason of it is this.

[Reason..] Of all grace••, and vertues, it is only constancie, and perseuerance▪ that shall be crowend, As no sinne condemnes a man but his finall impenitencie, a finall continuance in his sinne, so no grace, or vertue shall bee crowned, but that which continues to the end.

It is onely continuance, and perseuerance in faith, in loue, in the feare of God, and in profession of religion, that shall be crowned with glory, we shall finde it most true which the Prophet speakes Ezechiell 18.24. If a righte∣ous man of a hundred yeeres old forsake his righteousnes, and commit iniquitie, and do according to all the abho∣minations that the wicked man doth, the Lord will also forget all his righteousnesse he hath done, and as our Sauiour saith Math. 24.13. he that endureth to the end, he shall be saued, and therefore we may safely conclude, that continuance, and perseuerance in sound and sincere knowledge, & obedience to the will of God, is a most ex∣cellent thing, and a speciall grace.

[Ʋse.] If then thou hast entred into profession of religion, if thou hast begunne to shew thy selfe sound in knowledge and sincere in obedience to Gods will; Oh be constant in that soundnes, and in that sinceritie, go on in the same, re∣member it is a most excellent thing to stand perfect, and full in true knowledge, and obedience to Gods will, and this is a needfull exhortation, and cannot be often inough, and sufficiently vrged, in this back-sliding age, and in these declining times of ours, wherein many shrinke backe, and

start aside from the sound and sincere profession of the gospell, and obedience to Gods will, some haue hereto∣fore seemed to be sound & sincere in professing the faith, but now they shrinke backe from that soundnesse, and sin∣ceritie, and as Christ said to the Church of Ephesus Reuel. 2.4, haue lost their first loue, some heretofore seemed to haue care to sanctifie the sabboth, to traine vp their fami∣lies in the feare of God, to pray with them, and seemed to make conscience of other holy duties, but alas, now they are shrunke backe from their first loue, and former works, and there is now in them, almost an vtter forsaking of all good duties, wel, remember whosoeuer thou art, that there is no pleasing of God, nor hope of glory, without perse∣uerance in sound and sincere obedience to Gods will, to the end. The Lord is an eternall God, and his will eternall, and he requires a perpetuall seruice, and obedience, remember therefore whence thou art fallen, and repent, and doe thy former workes; And to returne to our exhortation begun, if thou beest one that art yet sound and sincere in the pro∣fession of the gospell, in knowledge, and obedience to Gods will, be stirred vp to stand fast, and to go on in the same, and to that end further consider these two things. [ 1]

First, the Lord receiueth much more dishonour by the back-sliding of such as hauing entred into the professi∣on of the gospell, do afterwards fall away, either renoun∣cing faith, or denying the power of it by an vngodly life, then he doth by the ignorance, and impiety of such as ne∣uer entertained that way. And secondly, the falling from grace, though but in part is dangerous, it is an hard thing to recouer that fall, it will cost thee many a sigh, and ma¦ny [ 2] a salt teare, and happily, thou shalt neuer recouer the feeling of that comfort, that once thou hadst.

The state of those that fall backe from the profession of the gospell, is more dangerous, and more hard to be re∣couered, then of those that neuer entred into the way of godlinesse, 2. Pet. 2.20. and therefore if thou be entred

into sound and sincere profession of the gospell, labour to stand fast, and to continue in the same, & that thou maist [ 1] so do, looke there be in thee these two things especially.

First, a receiuing of the Gospell with a loue of it, sim∣ply for it selfe, euen for the excellent comfort of it, and not for any by respect, not for honor, profit, praise of men, and such like, if thou receiue the gospell in respect of ho∣nor, profit, and the like, thou wilt hold the profession of it, no longer then it may stand with the enioying of those things, and if by occasion, the gospell hinder the holding of those things, then farwell the profession of it.

[ 2] Secondly, looke there be in thee a mortified heart, an heart emptied of all secret vnbeleife, secret hypocrisie, and spirituall pride, take heede none of these do lurke, and lie hid in thine heart, Heb. 3.12. Take heede saith the Author of that Epistle least at any time there be in any of you, an euill heart and vnfaithfull, or an heart of infidelity to de∣part away from the liuing God, and if these things bee in thee.

A receiuing of the gospell with a loue of it, simply for it selfe.

And a mortified heart, emptied of all secret vnbeleife, hypocrisie, and spirituall pride, vndoubtedly thou hauing begunne to professe the gospell, thy beginning shall haue increase, and at last a perfit worke, and thou shalt bee able to stand fast, and to hold on the constant profession of the Gospell.

Now from these words (perfect and full in all the will of God) in that the Apostle sayth (perfect and full) the foolish Familists thinke they haue ground for their absurd and foolish opinion, that there is an absolute perfection in the regenerate, in the time of this life, but alasse, their light braines are deceiued, and the spirit of errour deceiues them, I shewed before how the wordes are to bee taken, namely, perfect and full, in regard of soundnesse and truth, I haue heeretofore shewed the vanity and absurdi∣ty

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 holines in all the faculties of the soule, and in all the parts and members of the body, hauing the seeds of all necessarie vertues with an endeauour to obey God in all things, and that is in the regenerate, in the time of this life. But per∣fection of degrees, that is, an holinesse in all the powers of the soule, and parts of the body, perfect in measure and degree, that is not in any in this life, for as the Apo∣stle sayth, 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 leaue 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 [Doct. 6] soundnesse and sincerity, that in some or many things we endeauor to please God, but there must be in vs a con∣formity to all the will of God.

There must bee in vs a soundnesse and sincerity, in re∣spect of the whole will of God reuealed, as Dauid sayd, Psal. 119.101. I haue refrained my feete from euery e∣uill way, that I might keepe thy word, and verse 128. I e¦steeme all thy precepts most iust, and hate all false waye••, so must we doe, else we are not sound and sincere in our obedience to Gods will.

In this case wee must haue no partiall affections, [Ʋse.] wee must not hate one sin and loue another, Herod went so farre, and did many things Iohn taught him, but still hee would haue his brothers wife: so happily many hate co∣uetousnes, & loue drunkennes; others hate drunkennes, and loue swearing, and euery one almost will haue his

darling sinne, and if it be so with thee, thou art not sound and sincere in thy obedience to Gods will, if thou woul∣dest be sound, there must be in thee a purpose and an en∣deauour (howsoeuer thou canst not but fall) to obey God in all things, and at all times, and know thou, that euen one sinne, wherein thou liuest wittingly and willingly, de∣files thy whole life, and the Diuell will not much trouble thee, if he hold thee entangled in any one sinne, that is e∣nough to draw thee downe to perdition, as a little leake in a ship not stopped, will sincke the ship, and hee that makes not conscience of some one sinne, is guilty of brea∣king the whole law, Iam. 2.10. therefore if thou wouldest bee sound and sincere, and haue comfort in thy obedi∣ence to the will of God, looke there bee in thee, a full purpose and an endeauour to obey God in all his com∣mandements.

Come we to the thirteenth verse.

VER. 13 For I beare him record that he hath a great zeale for you, and for them of Laodicea, and them of Hierapolis.

In this verse, as we haue shewed, our Apostle doth dis∣couer the efficient cause of Epaphras his earnest striuing in prayer for the Colossians, that it proceeded and came from his zeale for them, and this verse hath respect to the former, as an argument or reason proouing that Epaphras did striue in prayer for them, taken from the efficient cause of it, namely, his zeale towards them, and that zeale of his, is further set out by the measure of it, by the extent of it, and by the Apostles owne testimonie, For I beare him record (saith the Apostle) that he hath a great zeale for you, the words of this verse need no long exposition, For

I beare him record, or I witnesse with him, I yeeld him my testimony, that he hath a great zeale, the word (zeale) in Scripture, hath many significations, but hauing heere re∣lation to the Colossians and others, it signifieth a feruent affection of loue, a burning loue, a loue that cannot lie hid, but is like to a fire that is hot, and often breakes out into flame, for you Colossians, and for your neighbours them of Laodicea, and them of Hierapolis, for Laodicea and Hierapolis were neighbour townes or cities not farre from Colosse.

This then is briefely the meaning of the Apostle in the words of this verse.

For I witnesse with Epaphras, that he hath a burning loue, euen a loue that often times, like fire flames out, and shewes it selfe, both towards you, and towards your neighbors, them of Laodicea, and them of Hiera∣polis.

Consider wee the Apostles argument in this place, in that the Apostle prooues Epaphras his striuing in prayers for the Colossians, by laying foorth his zeale towards them, as the efficient cause, and root of it.

He plainely teacheth vs thus much.

That out of zeale towards others, euer comes feruent [Doct. 1] prayers for them, yea, the poynt is, & may be generall out of zeale, out of burning loue towards others, euer comes a carefull performance & practise of all good duties to∣wards them, as occasion is offered, and according to the measure of zeale, so is the practise of good duties, a great zeale brings foorth feruent prayers, and carefull perfor∣mance of euery good duty, and where zeale and burning loue is wanting, there is either a neglect of good duties al∣together, or a dooing of them for fashion, or for by-re∣spects.

And for further proofe of this, the example of Paul, is most pregnant: he, in many of his Epistles, makes knowne his zeale, and his feruent loue towards those, to whome he wrote.

And therevpon, his carefull performance of good du∣ties, ishuing out from thence, euen his carefull instruct∣ing, admonishing, reproouing, comforting, and praying for them, as occasion was offered. 2. Cor. 7.3. Hee saith the Corinthians were in his heart, to dye and liue to∣gether; and from that loue of his, it was that hee made them sorry with a letter, verse 8. and hee saith, verse 12. That hee wrote that letter vnto them, to manifest, and make knowne his care towards them, in the sight of God. From his loue, and from his care towards them, came his carefull reproofe, of that which was amisse in them by his letter. 1. Thess. in the 2. and 3. chapter, hee doth no∣tably cleare the truth of this poynt, in his owne example. Chap. 2. he saith, he was affected towards the Thessaloni∣ans, as a Nurse, and as a Father to his children: and be∣ing thus affectioned (saith he) verse 8. Our good will was to haue dealt vnto you, not the Gospel of God onely, but also our owne soules, because ye weare deere vnto vs. And then verse 11. that from that loue it was, that he ex∣horted them, and comforted them, and besought euerie one of them, as a father his children. And chapter 3.1. he saith, wherefore since wee could no longer forbeare, as if hee had saide, my loue towardes you was such, and so strong within me, it was like a fire in my breast, I could no longer keepe it in, and from thence it was, that I sent Tymo∣theus our brother to establish, and to comfort you touch∣ing your faith, a plaine euidence and proofe of this.

That out of zeale and burning loue towards others, e∣uer comes a carefull performance of all good duties, and the reason of this is very plaine, [Reason] namely this.

True loue is euer industrious, and painfull for the good of those that are beloued: and according to the measure

of it, so is it more or lesse industrious and painefull.

And therefore certainely, out of zeale, and burninge loue, euer comes carefull performance of euery good du∣ty. Hence then wee may easilie conceiue, [Vse.] whence it is that men are not carefull, and conscionable in performance of good duties, towardes their bretheren; euen from hence, they haue noe heate in them, they haue no burning affect∣ion of true loue in their hearts towardes their brethren; their hearts are either taken vp, with selfe loue, or with do∣ting & corrupt partial loue, and thence it is that they either altogither neglect the doing of good duties to their bre∣thren, or they do them coldlie, & faintly, or in sinister and by respects. We must therefore labour to haue our hearts seized & possessed with a zeale, & with a burning affection of loue to our brethren, and that we erre not touching this point, but may both rightly conceaue this zeale, and be perswaded to the imbracing of it, being rightly conceiued, I will stand a while to shew.

First, what this zeale is.

Secondly, the sorts of it.

Thirdly, how it is to be manifested.

Fourthly, in whome it ought to be found.

And then after some examination of our selues touch∣ing the same, I will vse some motiues to stirre vs vp, to put on and to expresse this holy affection.

First, therefore knowe wee, that zeale or burning loue towards our brethren, is a feruency of spirit, arising of a mixture of loue and anger, for zeale, is a mixt affection, causing men to seeke the good of their brethren, and moo∣uing them to indignation and griefe, when any thinge is done to the hurt of their brethren, or that may hinder their good: And this feruencie of spirit, causing men thus to doo, is twofould, either according to knowledge, and guided by the word of God, or it is blinde, and not accor∣ding to knowledge, as was that of Paul before his conuer∣sion; Phill. 3.6. concerning zeale, I persecuted the church.

Now thirdly, touching the manifestation of this feruen∣cie of spirit, causing men to do as hath beene said, it is to be manifested two waies.

[ 1] First, by doing good according to the abilitie and the meanes we are able to vse, to the soules of our brethren, by instructing, by councelling, and by comforting them, or by praying for them, thus did Epaphras in this place he had a zeale toward the Colossians, and he made it knowne by striuing in praiers for them, thus did Paul as wee haue seene in the places before cited.

[ 2] Secondly, by remouing or turning away, or at least en∣deauouring to turne away euill, as wee are able from the soules of our brethren, by shewing our holy anger and in∣dignation against their sinnes, by admonition, by reprofe, or by correction, as iust occasion is offered. Thus did Moses after the children of Israell had committed that foule sinne in worshipping the golden calfe, manifest his zeale, both in respect of Gods glory, and towards the peo∣ple, by his holy anger, and indignation against them for that sinne, He (as we finde Exod. 32.20.) tooke the calfe which they had made, and burned it in the fire, & ground it vnto powder, and strawed it vpon the water, and made the children of Israell drinke of it, And hee sharpely re∣proued Aaron verse 21. what did this people vnto thee that thou hast brought so great a sinne vpon them? Now in the fourth place for the persons in whom this zeale 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 gouernment of others, as heere we see it was in Epaphras a minister, and so in Moses, in Paul and such like publique persons, so then the summe of all that hath beene said touching zeale to our brethren is this.

All men, but especially magistrates, mini∣sters, and such as haue the gouernment of others, are to haue their hearts seized with a

feruency of spirit, arising of a mixture of loue, and anger, causing them according to the direction of the word of God, to seeke the good of their brethren, and moouing them to indignation and griefe, when any thing is done to the hurt of their brethren, and they are to manifest that feruencie of spirit by doing what good they are able to the soules of their brethren, by instruction, by counsell, by comfort, and by praiers, and (as they are able) to remoue and turne a∣way, or at least endeauour to turne away e∣uill from their brethren, by shewing ho∣ly anger against their sinnes, by admonition by reproofe, or by correction, as iust occasi∣on is offered.

This is that zeale and that burning affection of loue that we are to haue our hearts possessed with all, and especially magistrates, and ministers, and such as haue the gouern∣ment of others, and this are they to manifest it to their brethren. And now if we do examine our selues touch∣ing this holy affection of zeale to our brethren, where, al∣most, is it to be found, where, almost is that man that hath the gouernment of others in any kinde, that magistrate, that master of a familie, or the like, that hath in him a fer∣uency of spirit, causing him to seeke the good of the soules of those that are vnder him, shewing it foorth by instruction, by good counsell, by comfort, by feruent praier, and moouing him to indignation and griefe for their sinnes, manifesting that by holy anger, by admoni∣tion, by reproofe, by correction as iust occasion is offered? do not many masters and gouernors, not onely neglect these good duties, to those that be vnder them, but many times euen countenance them in their sinnes? doe they not many times stand by their children, and seruants, and heare them raile, curse, and sweare, and many waies mis∣demeane

themselues, and yet shew foorth no manner of griefe, and indignation, nor dislike for the same. Do they not suffer them to breake the sabboth without controle∣ment? yea sometimes such as haue the gouernment of o∣thers stand by them in the open streetes, when they are at their sports, and vanities, and looke on them, and neuer open their mouthes to reprooue them. This is for want of zeale to our brethren, wee haue not our hearts possessed with that burning loue towards them that ought to be in vs, and therefore in a word, or two, to stirre vs vp to labour after this zeale, and this burning loue towards our bre∣thren, and especially such as are vnder our gouernment, consider first of all that if thou haue not a zeale in thine [ 1] heart towards thy brethren thou shalt neuer doe good du∣ties to them carefully, and conscionably, and if thou doe them not carefully, and conscionably, the doing of them is not pleasing to the Lord, for it is not the good dutie done, that is pleasing to him, vnlesse it bee done in truth, and sinceritie of heart, and affection; And in all good du∣ties done, he lookes rather to the affection of the doer then to the deede done.

[ 2] Againe consider this, if thou haue not in thee a zeale towards thy brethren, and especially towards such as bee vnder thy charge, thou hast not any true zeale to Gods glo∣ry; his glory is not deare vnto thee, for certainely as ma∣ny as haue zeale to the glory of God, they haue also a zeale, and burning loue to their brethren, and they desire that God may be glorified by others, as well as by them∣selues, and they are grieued when God is dishonored, when they heare or see him dishonored by any and espe∣cially by those that be vnder their charge.

If then thou wouldest do good duties to thy brethren, and especially to those that are vnder thy charge carefully, and conscionably, and so as they may bee pleasing to God.

And if thou wouldest make it cleare, that thou hast a

zeale to Gods glory, and that his glory is deare vnto thee, (which indeed ought to be more precious and deare vnto thee, then thine owne saluation.)

Then labour thou to put on zeale and burning loue to thy brethren, and especially to those that bee vnder thy charge, neuer rest till thou finde in thee a feruencie of spi∣rit, euen a mixture of loue and anger, causing thee (accor∣ding to knowledge) to seeke the good of their soules, by all good meanes, and moouing thee to an holy indigna∣tion and griefe, when any thing is done, that may be to the hurt of their soules.

In the next place, we are to marke the Apostles amplifi∣cation of Epaphras his zeale, by the measure and extent of it, that it was a great zeale, 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 [Doct. 2] (though not a perfect) yet a great measure of zeale, and burning loue to their brethren, and that extended to ma∣ny of their brethren, for (as the Apostle Peter saith, 1 Pet: 1.22.) The children of God haue their soules purified in obeying the truth through the Spirit, to loue brotherly without faining, so as sometimes they come to loue one another with a pure heart feruently.

They haue not onely that grace of true loue to the bre∣thren begun in them, but they many times feele it feruent, and hot within them.

Now then, this being so, that the children of God, many [Vse. 1] time haue in them, a great measure of loue, euen a zeale, and burning loue to their brethren, that opinion of the Pa∣pists must needs fall to the ground, that men cannot know whether they haue grace in them or no, for so they hold, when they are pressed with it, that a beleeuer may bee assured of his saluation by the testimonie 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 deliue∣red, that the children of God haue many times that grace of true loue to their brethren in a great measure, and a bur∣ning loue vnto them: for can a liuing man haue fire in his naked bosome, and not feele it warme? no more can a man haue a zeale, and burning loue to his brethren in his heart, and not feele the heat of it, it is not possible, and therefore it is but a fancie, that a man may haue grace in his heart, and not feele it.

[Vse. 2] Againe, is it so, that the children of God haue many times euen a zeale and burning loue to their brethren? let this then lead vs to a consideration of the greatnesse of Gods loue 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 loue to their brethren, as their loue is a zealous and burning loue; how exceeding great then is the loue of God to his children, who is the perfe∣ction of loue, euen loue it selfe, 1 Ioh. 4.5. his loue to his children far exceeds the loue of the best men in the world, euen as farre as God himselfe excelleth dust, and earth, sin, and corruption.

A sweet comfort, and let it bee laid vp in the hearts of all Gods children: hast thou an assurance of Gods loue shed abroad in thine heart? then comfort thy selfe, his zeale, his burning loue to his children, is like to himselfe, infi∣nite, and vnchangeable: it was the ground of sending Christ, as the Prophet saith, Isai: 9.7. the zeale of the Lord of hostes will performe this. And the Lord hauing once lo∣ued thee, his loue will neuer faile thee, but vndoubtedly bring thee to eternall happinesse and blisse.

One thing further wee are to marke, the Apostle doth not barely affirme it, that Epaphras had a great zeale to the Colossians, &c. but he confirmes it by his own testimonie: and to the end they might be fully perswaded of it, hee saith, I beare him record, or witnesse, that he hath a great zeale

for you, and for them of Laodicea, and them of Hierapolis. The point hence arising is this.

That we are to witnesse the good things, and the good [Doct. 3] graces that are in our brethren, when our witnesse and te∣stimonie may do any good, when our witnesse may bee to Gods glory, to the praise of his gifts, or may winne 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 Sauiour giue testimonie to Iohn, Mat: 11.11. Verily I say vnto you, among them which are begotten of women, arose there not a greater then Iohn Baptist: thus are we to doe, only re∣membring this rule.

That wee witnesse the good things that are in our bre∣thren, and speake of them rather in their absence, then in their presence, vnlesse in case of extreame deiection of minde, otherwise we are rather to speake of them in their absence, then in their presence: for though wee witnes the truth, yet our testimonie in the hearing of our brethren themselues, may seeme rather to sauour of flattery, then of any good liking of those good things, and (thorow the corruption of nature) it may be an occasion of making the party proud, and highly conceited of himselfe.

Come we to the 14^th verse.

VER. 14. Luke the beloued Physitian greeteth you, and Demas.

In this Verse the Apostle doth further manifest and de∣clare the loue of two other men, that were with him, to∣wards 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 ouer and besides his name, by his particular calling and profession, that he was a Physitian,

to which is added an epithite, or adiunct of further com∣mendation, (beloued) that hee was a beloued Physitian, Luke the beloued Physitian greeteth you. and Demas he only names, without adding any further title of commenda∣tion to him.

Who this Luke was, it is doubtfull, and some thinke it was Luke the Euangelist that writ the gospell, and the Acts of the Apostles; others thinke it was not he, but some other man of that name, to which opinion I rather incline, because in all likelyhood, if it had been Luke the Euange∣list, the Apostle would rather haue giuen him that title, then the title of Physitian, that being a more excellent ti∣tle, and of greater honour and dignitie. And againe, the Apostle speaking of him, 2 Tim: 4.11. he only names him without addition of Euangelist; that which they (who hold him to be Luke the Euangelist) doe alledge for their proofe out of Philem: epist: vers. 24. that he was Pauls fel∣low helper, is not of sufficient weight to prooue it: for some were his fellow helpers, that were no Euangelists, nor Ministers, as appeares Rom: 16.3. Aquila and Pris∣cilla tent-makers, were his fellow helpers: but who this Luke was, it is not much materiall: they that hold him to be the Euangelist, say also that he was a Physitian, one that had skill in that facultie of Physicke, and in curing bodily diseases, and therefore without further inquirie wee may keepe to this title Phisitian, heere giuen him by the A∣postle.

Luke the Physitian] The Apostle addes (beloued.) The originall text runnes thus: Luke the Physitian that beloued: the meaning i••, Luke the Physitian beloued of God, and for his pietie, religion, and christian cariage in his calling, singularly beloued 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 hee had forsaken him and embraced this present world: wee need not further stand vpon these words tou∣ching

the meaning of them.

Now in that the Apostle sets out Luke by his particular calling and profession, that hee was a Physitian, (not to inquire, why it was, that Paul had a Physitian in his com∣panie, I hold that a needlesse thing,) wee haue a manifest allowance giuen to physicke, and to Physitians.

That to be a professed Physitian, one that hath skill to [Doct. 1] cure the bodily diseases of men, is an approoued facultie, and a lawfull and commendable course of life, otherwise the Apostle would neuer haue commended Luke, by this terme (Physitian,) if to be of that profession, were not law∣full, and very profitable, and comfortable vnto the sonnes of men; but further to prooue this, we finde that the spi∣rit of God hath giuen approbation of Physicke in other places of Scripture. Ierem: 8.21. the Prophet bewayling the hurt of the people, euen the misery that was to come on them for their sinnes, hee wisheth vers. 22. that their hurt might be healed, and hee sets downe his wish by way of expostulation, in metaphoricall termes, taken from balme, which is precious for curing of hurts and wounds, whereof there was great store in Gilead, as appeares Gen: 37.25. and from Physitians, saith he, Is there no balme in Gilead? is there no Physitian there? and Iob 13.4. Iob com∣pares 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 Samaritane, by way of commendation, that he bound vp, and powred in oyle and wine into the wounds, of the man that lay wounded between Ierusalem and Ie¦richo, which (indeed) was a practise of Physick: for wine serues to cleanse, and to ease the paine within, and oyle to mollifie the flesh, and to allay the paine without: to which the Prophet alludes, Isai: 1.6. they haue not been wrapped nor bound vp, nor mollified with oyle. but most pregnant for proofe of the point in hand, is that speech of our Sauiour▪ comparing himselfe to a Physitian, Mat: 9 11. saith hee The whole need not a Physitian, but they that are sicke. In

which comparison, he shewes plainly, that there is some∣times necessarie and good vse of the Physitian for the bo∣dy, and therefore his calling is lawfull and commen∣dable.

[Reason.] And the reason of this is euident, namely this, the Lord hath put many excellent qualities and vertues into herbes, and other creatures, seruing for the cure of diseases, and for the preseruation and restoring of health to the bodie of man, which are hidden and vnknowne, till they be found out by study and obseruation, and there is almost an infi∣nite number of diseases that befall the bodie of man; the bodie of man is subiect almost to innumerable diseases, which men of other trades and callings, in regard of im∣ploiments, cannot know by their names, much lesse can they know the causes, and nature of them; and therefore it is needfull that some men set themselues apart to study the Art of Phisicke, that they may know the vertues of hearbes, and other things, that serue for Medicine, and may bee able wisely to applie them, either simply, or in composition, and that they may know the naturall causes of diseases, their continuall or intermitting courses, their, simptomes, and crisis, the state and constitutions of mens bodies, and may vse medicines, either to preuent, or to re∣moue diseases accordingly, and so the skill of Physick be∣ing of such excellent vse, it must needes follow, that the profession of that facultie is a lawfull and commendable course of life.

[Vse. 1] And therefore for vse of this; First it must teach vs to esteeme of good and wholesome Physicke, as a blessing of God, and of needfull vse at somtimes, and not (as the fa∣shion of some is) to contemne it as a thing altogether needlesse, and vnprofitable; some are so willfully auerse in this kinde, as sometimes they sticke not to say, they will rather die then take Phisicke: but let such know, they are guilty of the neglect of an excellent ordinance of God, and a meanes that he hath appointed for the preseruation

of health, and life, which we are bound to preserue, by all possible good meanes; for this temporarie life is a preci∣ous iewell, it is giuen vs that in it wee might vse all good meanes to attaine to life and saluation, it is the time of grace and saluation, and as the Preacher saith, Eccles. 9.4. Whosoeuer is ioined to all the liuing hath hope, for it is better to be a liuing Dogge, then a dead Lion. And if a man die in his sinnes, all hope of repentance is gone, and hee cannot re∣deeme it with the price of a thousand worlds.

That which some vse to obiect against the vse of Phy∣sicke, is not worth answering

That some who vse Physicke are not better for it, but many times the worse, [Object.] and therefore they will vse none at all.

For by the same reason they might reiect the vse of meat and drinke.

Doe not we see that some thriue not, but euen pine a∣way in the midst of plentie, [Answ.] and variety of wholesome meats and drinkes? Common experience shewes it, shall any thereupon wilfully refuse the vse of meat and drinke? No, no, euery man may see that is but a foolish cauill, and the cause is like in the vse of Physicke; wee are therefore to esteeme Physicke as a good meanes the Lord hath ap∣pointed for the recouerie of health, in time of sicknes, and to vse it in time of neede carefully, and with good consci∣ence, leauing the issue and blessing to the Lord.

And that wee may vse Phisicke with a good conscience and looke for a blessing on it; Three things must bee re∣membred.

1 First, that the medicines wee vse be lawfull, such as haue in them a naturall power and vertue to cure a bodily disease, not charmes, or spels, or amulets, and the like, which haue no power, either by creation, or by any ordi∣nance of God to that purpose.

2 Secondly, that wee vse good medicines, onely as meanes, not trusting in them as able to doe vs any good

of themselues, without Gods blessing on them; king Asa commended in Scripture for many other things, is yet blamed for this, 2 Chron. 16.12. That hee trusted to the Physitions.

3 And thirdly, that we vse good Physicke and medi∣cines, with praier, euer calling vpon God, for the pardon of our sinnes, yea rather desiring the pardon of our sinnes, then the release of our paine, and intreating the Lord for a blessing vnto our Physicke, for the remouing of our di∣sease, and the restoring of health vnto vs, if it be his good will and pleasure, and if thus wee vse Physicke in time of need, we shall finde it profitable, and comfortable, and a meanes of restoring health to vs, if the Lord see it meete for his glorie, and our good.

[Vse. 2] And for further vse of this point, is it so, that whole∣some Physicke, for the body is a thing of excellent vse, and so to be esteemed of vs? Surely, then much more are we to esteeme of the physicke for our soules, of that phy∣sicke and those medicines that serue for the curing of the maladies, and diseases of our soules, and as euery one is, or ought to be a Phisitian for his own body, so much more for his owne soule.

But alas, I must needes heere breake out into a com∣plaint; Few there be that haue any vnderstanding or skill, what thing is good for the healing of the infirmities and diseases of their soules, and (which is worse) most haue little or no care to learne or remember such things, when they are told them, euery one almost knows what is good for his body, euery one almost can say, oh, I haue an hot liuer, or a cold stomacke, a moist braine, or I am troubled with winde, and such like, and this is good for mee, and that is hurtfull, and this I will vse, and that I will forbeare; yea, if wee heare it but once from the mouth of another, this is good for you, or that is hurtfull in regard of your infirmitie, or disease, we euer after that remember it, and we can say, I heard such an one tell mee once, it may bee

20. or 30. yeeres agoe, this is good for mee, and therefore this I will vse, this is hurtfull for mee, and therefore I will forbeare it. This I speake not against, this is lawfull, but let this shame vs in regard of our ignorance and vnskilful∣nesse, and want of remembrance, touching things that are good against the infirmites, and diseases of our soules, we seldome or neuer say, oh I haue a windy minde, a mind full of nothing but ignorance, and vanitie, my heart is much troubled with the lust of vncleanenesse, of pride, of couetousnesse, and such like; this is good for mee, and this I will vse, and that is euill and hurtfull for mee, and I will refuse and auoide it. Nay, let a man tell vs many times ouer, what is good against the particular infirmitie, or disease whereof our soules doe chiefely labour, and we either take no notice of it, or we remember it not.

For example, let vs heare and that often, that a due con¦sideration of the insufficiency of riches in themselues to doe vs good, that our excessiue desire of them being satis∣fied, hath the curse of God attending on it, and that con∣tentation, and the like, are meanes to cure that lust of co∣uetousnesse that is in vs.

Let vs be told that a serious consideration of our owne vilenesse and sinne, a due consideration of Gods proui∣dence that nothing befalles vs but by his hand, that frequent and earnest praier, and the like, are speciall means to be vsed against the violent affection of iniust anger that takes place in vs, and we either take no knowledge of these things, or we remember them not.

Thou wilt say, alas my memory is weake, [Object.] and I cannot remember them.

Canst thou remember a thing once told thee for the good of thy body, [Answ.] and not that which is often repeated for the good of thy soule? blame not thy memory, there is another thing in thee blame-worthy, and that is this, thou sauourest 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 soule: and hence it is that thou dost take notice, and remember things told thee for the good of thy body, though thou heare them but once, and not things often spoken for the good of thy soule.

Well, art thou able to see and discerne the particular in∣firmity of thy body? Dost thou know and remember it once told thee, what is good, or what is hurtfull in regard of that infirmity? And dost thou vse the one and forbeare the other accordingly? Oh then let this shame thee if thou be ignorant, or vnskilfull touching the infirmitie of thy soule, or remembring not things often told thee that are good against the same, and for the curing of that infir∣firmity, as thou art a Physitian in some sort for thine own body, which is commendable; so much more bee thou a Physician for thy soule, spie out the disease of thy soule, and if thou knowest the speciall infirmitie, or diseases of thy soule, be it one, or more, labour also to know what may serue for the cure of it, and if once thou heare of that which may doe thee good for that disease, lay it vp, and remember it, and make vse of it, as occasion is offered. And in as much as thy soule is farre more excellent then thy body, so haue thou a greater care of the health and soundnesse of that, then of thy bodie.

The Apostle addes (beloued) signifying that Luke was such a Physician, as for his pietie, and religion, and for his [Doct. 2] Christian carriage in his calling, was singularly beloued of the Apostle, and of all true beleeuers that knew him. I spoke of this Epithite before, verse 7. I will only adde thus much in a word.

That according to the example of Luke we are to carry our selues in our personal and particular calling as we may iustly gaine loue from those, with whom we haue to deale, that we may iustly and truely bee called (being Physicians) beloued Physicians, being Marchants, beloued Marchants and such like, and that wee may so doe, wee must looke

that in the practise of the workes of our places and cal∣lings there bea practise of holinesse and loue, that wee shew foorth holinesse towards God, and loue to our bre∣thren, in the practise of the workes of our particular cal∣lings, and that we be such as in the workes of our particu∣lar calling, seeke not our selues, our own profits and com∣modities, but the glory of God, and good of our brethren, and that we by loue serue our brethren, as it is Gal. 5.13. And if wee so doe, wee shall (doubtlesse) winne the loue of our brethren, and finde comfort in our owne hearts.

In the last place obserue we, that the Apostle concludes with Demas, that he also sent salutations to the Colossians, and hee onely names him, and sets no marke of honour vpon him; And whence was this? Surely the holy Ghost whose pen-man the Apostle was, seeing the hollownesse and hypocrisie of Demas, which afterwards brake out, and appeared in forsaking Paul, and imbracing this present world, would not vouchsafe him any title of commenda∣tion, though hee deceiued 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 hee could not deceiue the holy Ghost, he saw his hollow heart and there∣fore, would not giue him any title of honour, more then this, that hee sent salutations to the Colossians, which a wretched worldling may easily doe.

Hence we may gather.

That howsoeuer dissembling hypocrites, may deceiue [Doct. 3] men, and euen good men may make account of them, in regard of their outward profession, and admit them to be their companions, as Paul did Demas, yet they cannot deceiue the Lord, the Lord sees the deceit and hollow∣nesse of their hearts, and though men make account of them, yet the Lord vouchsafes them no regard at all; no, though they eate and drinke in his presence, though they come to the Table of the Lord, and heare him speake vn∣to

them in his word, and seeme to make an excellent pro∣fession, and goe so farre in that profession, and come to knocke at heauen gates, and men cannot discerne them, yet the Lord all that while sees them to be but hypocrites, and hath no respect vnto them, and will then tell them, he knowes them not whence they are, and say, Depart from me yee workers of iniquitie, Luk. 13.26.27.

[Vse.] If then thou be a professor of religion, looke thou to the soundnesse of thy profession, thinke it not sufficient to come to the hearing of the word, and to the Table of the Lord, and to make a faire outward shew of religion, but looke there be soundnesse of religion in thine heart; for a∣las, what will it auaile thee to make a goodly shew of Re∣l••gion, 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 vn∣to the? Remember this, thou maiest in a seeming shew of Religion goe so farre as to knocke at heauen 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 a∣way with a N••scio, I know thee not, depart from mee thou worker of iniquitie; therefore as thou dost tender the good of thine own soule, looke to to the soundnesse of thine heart, that religion be soundly rooted in thine heart, and that thou maiest with good conscience appeale to the Lord, as Dauid did, Psalm. 139.1. and as Ieremiah did Ierem. 12.3. and honour the Lord in thine heart as they did, and then (doubtlesse) 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 crowne thee after this life is ended, with e∣uerlasting honour in the kindome of heauen.

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 downe in the 15.16. and 17. verses, and it containes a setting downe of some speciall 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 hee 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 Lao∣dicea) and then more specially, one Nymphas, together with those that were in his house whom hee doth honour and dignifie with the title of a Church, (and the Church which is in his house.)

Let vs first cleare the words touching the sense and meaning of them. (Salute the brethren.)

The word (brethren) in Scripture hath diuers accepti∣ons, sometimes it signifies such as are children of the same wombe, brethren by nature, as Iacob and Esau were; some times men of the same bloud, as Abraham and Lot, Genes. 13.8. sometimes men of the same Countrey, thus Sauls countrey-men are called his brethren, 2. Chr. 12.2, some∣times men of the same religion. And thus the word (bre∣thren) is vsually taken in the new Testament, for such as being conuerted to the true faith of Christ, made open profession of that truth, and so it is heere to bee taken. (Salute the brethren which are of Laodicea) that is, salute those at Laodicea which are conuerted to the true faith, and make open profession of the faith, and Gospell of Christ, (and Nymphas more specially, and the Church which

is in his house.) Some by Church in Nymphas his house, vnderstand a Congregation, or an assembly of Christians, which (say they) it may seeme, vsed to meete together in his house, to performe 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) euen all the Christians generally that were in Laodicea, but by the Church in the house of Nymphas we are to vnderstand his Christian family, which was so well instructed in the true faith of the Gospell, and so godly and religious as for the pietie and good order obserued in that familie, there be∣ing the word read, instruction, consolation, praier, sing∣ing of Psalmes, and such like holy exercises vsed, 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 conceiued, as if the Apostle had said.

Salute in my name, or from me your neighbours, those at Laodicea, who being conuerted to the faith of the Gospell make open profession of the same, and more specially Nymphas, and his Chri∣stian family, which for the pietie and good order obserued in the same, in the vse of holy exercises, is, euen as a little visible Church, or congregati∣on, 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 vnto vs; and first in that the Apostle sent sa∣lutations from himselfe to them of Laodicea, which was a token and testimonie of his loue towards them, and yet he had neuer seen them, as appeares cap: 2.1. onely note with me, this in a word.

That wee are to loue euen those Christians wee neuer [Doct. 1] saw, and to testifie and make knowne our loue to them by all good meanes vpon any iust occasion that is offered.

For why? they are members with vs of the same body, and they are conioyned with vs by the same Spirit, euen by the Spirit of Christ: and therefore wee ought to loue them, though we haue neuer seen them, face to face, and to testifie our loue by salutations, prayers, and the like, as any iust occasion is offered.

And if thou haue not a loue to the members of Christ, [Ʋse.] wheresoeuer they be scattered on the face of the earth, and if thou do not shew it forth by praying for them, as for thy seife, and for thine owne familiar friends, and by other good meanes, it is an euidence and token thou art not a liuely member of that body of Christ, as yet. This point I haue heretofore handled, and therfore let it serue to haue pointed at it in a word.

In the next place, we are to marke, that the Apostle sa∣luting 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 neere [Doct. 2] relation one to another as naturall brethren, and are to be affected one to another, and to loue one another, as bre∣thren, such as professe the same true religion, are to hold themselues as brethren one to another, and to loue as bre∣thren, that is, to loue one another heartily and mutually, for so do naturall brethren, vnlesse they degenerate and grow out of kinde; Wee finde it often in Scripture, that the professors of the same true faith, are stiled by the name of brethren, and stirred vp to hearty and mutuall loue, vn∣der the title of brethren, as Rom: 12.10. Be affectioned to loue another with brotherly loue. 1 Pet: 3.8. Loue as brethren. It is a knowne point (no doubt) in speculation, wee haue many times had occasion to speake of it, and therefore I will be briefe in it: and the ground of it is also (doubtlesse)

well knowne to vs, it being the same with the ground of the loue of naturall brethren, [Reason.] (namely) a coniunction and partaking in the same substance, seede, nourishment, &c. that as naturall brethren comming of one line, ha∣uing one father and mother, one bread to feed on, are mooued by the teaching of nature to loue one another: so true beleeuing Christians, hauing the same God for their Father, the same Church for their Mother, Christ their elder Brother, being begotten of the same mortall seed, nourished with the same milke of the word, eating the same bread of the Sacrament, and looking for the same blessed inheritance, must needs by the teaching and worke of the Spirit be mooued to loue one another, as brethren, euen hartily and mutually. And let this be thought vpon.

[Vse.] We all professe the same true faith and religion, and in that respect we are brethrē, & let vs be stird vp to loue one another, heartily and mutually, as brethren: and remem∣ber that besides this, that brotherly loue is the badge and cognizance of our profession, by this shall all men know that yee are my disciples, if yee haue loue one to another, Ioh: 13.35. and is an vndoubted pledge of our owne saluation, 1 Ioh: 3.14. that brotherly loue is a thing, not onely taught out∣wardly by precept, but inwardly taught and implanted in the hearts of all true beleeuers by the spirit of God, as the Apostle saith plainly, 1 Thess. 4.9. touching brotherly loue yee need not that I write vnto you. why so? for yee are taught of God to loue one another; as if he had said, as naturall brethren (not degenerating and growing out of kinde) are taught by nature to loue on•• ••nother: so you to whom God hath giuen his holy Spirit, are taught by the spirit of God to loue one another.

Now then hence reason thus with thy selfe; is brother∣ly loue, 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 venemous speeches against them?

are these lessons taught by Gods spirit? no, no, hee is the God of peace and loue, and these are the teachings of ano∣ther spirit, euen of that infernall spirit, the author of con∣fusion, the sower of all dissention among brethren, these are the teachings of the Deuill himselfe: thinke on this, whosoeuer thou art, that hast thine heart filled with poy∣son, euen full of hatred and malice, and thy tongue bent to shoot out arrowes, euen bitter words against thy bre∣thren, thou art so taught by the Deuill himself, he is thy in∣structer, & he is thy teacher: as many as are true beleeuers, haue learned another lesson, that they are taught of God to loue their brethren heartily 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 spi∣rit, thou art none of his.

Let this then stirre vp euery one of vs, seeing wee pro∣fesse the same true faith and religion, and so are brethren, to loue one another with brotherly loue, that so wee may haue testimonie to the comfort of our owne soules, that we (indeed) are true professors, knit together by one spi∣rit, euen the Spirit of God, and guided by the Spirit of God.

Now further obserue wee, that the Apostle hauing sent salutations to all the brethren in Laodicea generally, hee salutes Nymphas and his house particularly: Nymphas ex∣celling others in pietie and religion, is preferd by the holy ghost before the rest, and had in speciall remembrance by the Apostle: salute the brethren wh••ch are of Laodicea, and especially Nymphas, and his godly familie. Whence we are giuen to vnderstand.

That they that honour God, shall be honoured of him: yea they, according to the degree of honour which they giue to the Lord, shall be honoured of him: if any surpasse others in honouring the Lord, the Lord will also honour him aboue his fellowes. but on that I will not stand.

Let vs rather consider the duty arising from hence, namely this.

[Doct. 3] That we ought to honour men more or lesse, according as they honour God, as the Apostle did heere in particu∣lar salute Nymphas, he excelling others in pietie, and there∣by manifest a speciall regard and estimation that hee had of him.

So ought wee to carry in our hearts a more speciall re∣gard of those that excell others in pietie and religion, and more especially to honour them, that aboue others, doe honour and feare the Lord. Psal. 15.4 it is made a note of him that shall dwell in the Lords tabernacle, that hee honoureth them that feare the Lord. and Psal: 16.3. Dauid saith, his delight was in the Saints that were in the earth, and chiefly in the excell••nt, in those that did excell others in grace and holinesse; the reasons of this duty are ma∣nifest.

[Reason 1] First, we are to carry in our hearts a reuerent estimation of the image of God renued in any whosoeuer, and accor∣ding to the renouation of that image more or lesse in a measure of holinesse, are wee more or lesse to honour them that are so renued: now such as excell others in pie∣tie and religion, and in the feare of God, are (doubtlesse) more renued according to Gods image, and therefore in more speciall manner are to be honoured of vs.

[Reason 2] Againe, such as excell others in pietie and religion, are in more speciall fauour and regard with the Lord, and therefore are more to be esteemed of vs: as amongst men, those are most honoured, that are in greatest fauour with the Prince, so ought we to honour them most, that are in greatest fauour with the Lord.

And therefore, (to make vse of this) dost thou honour one man aboue another? dost thou carry in thine heart a more speciall regard of one aboue another? no doubt euery one doth so, when they compare man with man: looke then it bee according to the duty now laid before

thee, euen in respect of this, that he excells others in piety and religion.

Doe not thou according to the common course of the world, honour and esteeme one man better then another, [Ʋse.] in regard of his wealth or outward estate, because hee 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 aboue another; no, no, looke to his piety and religion, and to the infalli∣ble tokens of Gods feare in his heart, and according to them, let him haue place of honour and estimation in thine heart, and he that excells others in piety and reli∣gion, let him be the man thou doest honour and esteeme aboue others, yea though it be in an vnequall comparison, in respect of outward condition: as happily one is a Ma∣gistrate, and another a priuate person, if the priuate per∣son excell the Magistrate in pietie and religion, let him haue the chiefe place of honour in thine heart. Howsoe∣uer, indeed, thou art to reuerence the place and authority giuen vnto Magistrates, and to honour and respect it with all due reuerence and honour, and to submit thy selfe to it, euen to the shedding of thy bloud: yet in regard of piety and religion, a priuate person going before a Magi∣strate, let him in that respect, haue an higher place of ho∣nour in thine heart, then the Magistrate, and doe thou in honouring and preferring one man before another, in re∣gard of piety and religion, euer honour him most, that doth most honour God: and know for thy comfort, that that is a certaine euidence and proofe, that thou louest the honour of God, and that his honour is deare vnto thee, in that thou not onely honourest them that honour him, but thou dost honour them more or lesse according to the measure of honour which they yeeld to the Lord.

Now further in that the Apostle calls the christian fami∣lie of Nymphas a Church, we see

That a small number of the faithfull, euen one familie 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 obserued in it, there being in it holy exer∣cises of religion constantly vsed, as reading the word, in∣struction, prayer, singing of Psalmes, and the like: and thereby the whole family framed to pietie and religion, therfore it was that the Apostle calld it a Church.

Hence we are taught thus much.

[Doct. 4] That a familie in which there is a constant vse of holy exercises, as reading the word, prayer, and the like, and the people of that familie thereby framed to holinesse and re∣ligion, is euen as a little visible Church: the teaching and religious ordering of a familie, is so acceptable a thing to the Lord, as he esteemes of such an house, as an holy as∣sembly of his Saints.

And hence it is, that not only heere, but in other places also, the holy ghost doth commend, and giue the title of a Church to particular families, Rom: 16.5. Greete 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 familie is instructed, and religiously ordered, hee makes account of that familie, as of a litle visible Church and congregation.

[Vse.] How then ought this to stir vp masters and gouernours of families, to practise that duty of teaching and religious ordering of their families, for indeed it is the dutie of eue∣ry master and gouernour of a familie, to teach and to in∣struct his familie, and to pray with them in priuate, and not only to bring them to the publike assembly, and there to pray, and by all good meanes to frame them to holines and religion. And heere is an excellent motiue to stirre them vp to the practise of that duty; a familie instructed and religiously ordered, is esteemed of the Lord as a litle

visible Church and assembly of his Saints, and that is no small matter: for such a familie hath the blessing of God vpon it, and his speciall protection ouer it, for the blessing of God is euer annexed to his true worship and feare, God∣linesse hath the promises of this life and of that that is to come. 2 Tim: 4.8.

Againe, consider what a familie not instructed and reli∣giously ordered is, 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, looke into many familie•• not instructed and relig••ously ordered, and what are they? like a litle Church? nay surely so farre out of order, as they are rather like to an hellish company, where the deuill himselfe sits as pre∣sident: there is nothing, but ignorance, worldlines, pride, wantonnesse, swearing, fighting, whoring, stealing, lying, and such like.

And yet further to excite and stirre vp masters and go∣uernours of families to the instructing and religious orde∣ring of their families, consider what we finde Gen: 18.19. the Lord saith, verse 17. Shall I hide from Abraham what thing I doe; as if hee had said: no, no, I will not hide any thing from Abraham, for I know him, that hee will com∣mand his sonnes and his houshold after him, that they keep the way of the Lord, to doe righteousnesse and iudg∣ment. See how the Lord liketh the carefulnesse of ma∣sters and gouernous to instruct their families, it is so plea∣sing vnto him, as he will reueale his secrets to such as do it, and hide nothing from them that may be for their com∣fort.

On the contrary, wee may gather, that from such as are carelesse of this duty, he will hide his secrets, his coun ells, and without repentance, his comforts, and the light of his countenance for euer. So then, if thou that art a master of a familie, dost desire that thy familie may not be a com∣pany of Atheists, among whom there is nothing but igno¦rance

and all impietie, but rather as a litle Church, and so esteemed of the Lord, hauing his blessing vpon it, and his speciall protection ouer it, and if thou desire that the Lord may not hide his councells from thee, but may reueale his secrets vnto thee, and hide nothing from thee, that may be for thy comfort. Then looke thou to the instruction and religious ordering of thy family, resolue with good Ioshua, Iosh: 24.15. whatsoeuer others do, yet thou and thine hou∣shold will serue the Lord; practise thou constantly the vse of holy exercises of religion, priuate reading, praying, and the like: and then (doubtlesse thou shalt finde, the Lord will esteeme of thy familie, as of a litle visible Church, and thou shalt finde his blessing vpon thee, and vpon thy fami∣lie, and the Lord will reueale and make knowne to thee, whatsoeuer may be for thy comfort.

Now to the 16^th verse.

VER. 16. And when this Epistle is read of you, cause that it be read in the Church of the Laodi∣ceans also, and that yee likewise read the Epistle (written) from Laodicea.

In this Verse, the Apostle goes on further, to inioyne two other things to be done by the Colossians, as

[ 1] First, that they should cause this Epistle written and di∣rected to them, to be read in the Church of Laodicea.

And he tells them when they should so do, (namely) after themselues had read it: And when this epistle (saith he) is read of you, cause that it bee read in the Church of the Laodiceans also.

[ 2] Secondly, that they should in like sort, read the Epistle written from Laodicea: And that yee likewise read the Epi∣stle written from Laodicea.

Touching the words of this verse, there is no great diffi∣cultie

to them, saue onely in the last words of it concer∣ning the Epistle witten from Laodicea.

When this Epistle (that is) this letter, sent vnto you, is read, cause it (that is) take order that it bee read (in the Church) that is, in the publicke assembly of the Laodi∣ceans.

Now for that Epistle written from Laodicea there be di∣uers opinions; some thinke 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 originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is rendred from Laodicea, not to Laodicea.

Now whereas, they say, though it bee from, not to the Laodiceans, yet that phrase doth not signifie, that the Epi∣stle 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 vnto the Laodice∣ans, and the Colossians were to require it at their hands, is but a shift, a Glosse, and a needelesse adding to the Text.

Some againe thinke, that the Epistle written from Lao∣dicea, was the first Epistle of Paul to Timothy, indeed that Epistle hath such a postscript, that it was written from La∣odicea, a chiefe Citie of Phrygia Pacaciana, but that post∣script is no part of Canonicall Scripture. And againe, it is cleare, Cap. 2.1. that when the Apostle writ this Epistle, he had not seene the Laodiceans, and therefore hee could not mention any Epistle of his written from thence, hee hauing neuer beene 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 seemes, that Epistle writ∣ten from Laodicea, was written to Paul touching some

things to which he makes answer in this Epistle to the Co∣lossians, and therefore he willed the Colossians to reade it, that they might the better vnderstand vpon what occasion he had written somethings contained in this Epistle to them: and so taking that to be the meaning, that the Epi∣stle 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, obserue we, that the Apostle would haue his Epistle read both in the Church of the Colossians, and in the publike assembly of the Laodiceans, whence wee may easily see, I will but point at it.

[Doctr. 1] That we haue warrant for the reading of this, & other Epistles of Paul, and of all other books of Scripture, in the publike assembly and congregation, we haue here a plaine allowance giuen to it, that th••s Epistle, and other Epistles & other books of the Scripture, may be, & (indeed) ought to be publikely read, in the publike congregation, yea, the Church gouernours may, and ought to take order, that the bookes of holy Scripture be read in the publike mee∣tings of the people of God.

And to this purpose the Apostle speaks more directly, and with farre greater vehemency, 1. Thess. 5.27. He there commands the gouernours of that Church in the name of the Lord to doe this dutie, yea, he bindes them to the do∣ing of it, vnder paine of Gods heauie displeasure, denoun∣cing his heauie wrath against them if they did it not (for so much the word signifies) I charge you, or I adiure you, ••n the name of the Lord, on paine of the Lords wrath, that this Epistle be read vnto all the brethren, the Saints, to all the Christians that are members of your Church, in their publike meeting, a charge full of power and Aposto∣licall authority, vrging the gouernours of that Church to the doing of this dutie.

Now, how crosse and contrarie to this, is the Church of [Vse. 1] Rome, that Church, directly forbids the reading of the bookes of the Scripture among the people, at least the rea∣ding of them in a knowne tongue, which is all one, they strictly inioine that no vulgar translation of Scripture bee vsed, pretending forsooth, that such translations are prin∣cipall causes of errors, and heresies; how farre are those men from the minde of the Apostle, who would haue his Epistle to be read in the publike congregation, that euen common Christians (no doubt) and all the faithfull peo∣ple of God might bee acquainted with them, but I leaue them, and for the vse of this to our selues.

Is it so that the Epistles of Paul, and other Bookes of [Vse. 2] Scripture may, and ought to be read in the publike con∣gregation? Let none of vs then despise the publike rea∣ding of them: happily some haue a conceit, that it is scarse lawfull for them to be present at the publike reading of the word, and therefore they purposely absent themselues till the exercise of Preaching beginne. If any so thinke, let them know it is but a fancy, Act. 15.21. It is said, that the bookes of Moses in the time of the Law were read in the Sinagogues, and so (doubtlesse) may, and ought the bookes of Moses, and other Scriptures bee now read in the publike congregation, and if Church gouernors may and ought to take order for the reading of them, wee also are bound to heare them so read.

Obserue wee in the next place that the Apostle would [Doctr. 2] haue this Epistle written and directed to the Colossians to be read in the Church of the Laodiceans, as needfull and profitable for them also.

Whence we are giuen to vnderstand this much.

That howsoeuer this, and euery other Epistle, and other bookes of Scripture be directed to some one Church, or person, yet they belong to vs, and to all the Church of God, as the common and publike treasure of them all. This Epistle of Paul to the Colossians, and other bookes of

Scripture, doe not onely belong to them, to whom they were particularly written, but do indifferently appertaine to all Christians; For why? (that we may not onely af∣firme this, but proue it) as the Apostle saith, 2. Tim. 3.16. The whole Scripture is giuen by inspiration of God, and is profi∣table to teach to improue, to correct, and to instruct in righte∣ousnesse. The Apostle, we see, there speakes not onely ge∣nerally of the whole Scripture, but indefinitely in regard of the vse of it, that it is profitable to teach, to improue, to correct and to instruct in righteousnesse, not this or that Church, or person onely, but indefinitely all, and euerie one without exception; and to this agrees also that of the Apostle, Rom. 15.4. Whatsoeuer 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 euery part of the new Testament, because the Spirit is al∣waies like it selfe, and therefore the new Testament being written by the same Spirit, is also written for our learning, aswell as the old, and whatsoeuer things are written in the bookes of the old or new Testament, are written, and doe belong to vs, Mar. 1337. Saith our Sauiour; Those things that I say vnto you, I say vnto all, as if he had said, my doctrine, and my exhortation i•• generall, though it bee spoken and deliuered to you, that are now my hearers, yet (indeed) it belongs to all, it concernes all men whoso∣soeuer, and so (doubtlesse) we may safely say, that how∣euer the Epistles of Paul, and other books of Scripture be directed to someone particular Church, or person, yet in∣deed, that which is written to one Church, or person, be∣longs to all the Churches of God, and the doctrine and matter of them is indifferently belonging to all Chri∣stians.

And the reason of it is this.

[Reason] The Epistles of Paul, and other bookes of Scripture,

were by the will of God penned and committed to wri∣ting, that they might be for the genenerall good of Gods Church that they might bee the foundation and piller of true faith, as Iohn saith, Ioh. 20.31. These things are written that yee might beleeue, that Iesus is the Christ the Sonne of God, and that in beleeuing yee might haue life through his name.

And therefore howsoeuer this Epistle to the Colossians, and other Epistles, and other bookes of Scripture, bee di∣rected to particular Churches, or persons, yet they con∣taine in them a perpetuall doctrine, and such a matter as is common to all Christians, to the ende of the world, and this being a cleare point.

First, it serues for answer to a foolish conceit of the Pa∣pists, [Vse. 1] and a fond obiection 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 trauelling towards heauen, 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 heauen, from such as haue gone in the way that you walke, to assure you that they are there arriued, and that you are in the right way, which is an ab∣surd cauill. We may easily answer them, by the doctrine now deliuered, for we haue miracles to confirme the truth we professe, inasmuch as the miracles of Christ and his A∣postles are recorded in the written word of God, and bee∣ing there recorded, they serue for confirmation of the truth of the Gospell, 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 vs also, in that our faith is the same that theirs was that did them, wee are not destitute of letters from heauen, hauing the Epistles of Paul, and other Apostles which belong to vs aswell 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 newe, which are meere delu∣sions of Satan, and forgeries of men. But so long as by Scripture we can iustifie our doctrine, we haue letters from heauen sufficient to assure vs, that all that truely embrace the faith we professe, being now departed this life, are safe∣lie arriued in the kindome of heauen, and therefore it is but a cauill, to say we want miracles, and letters from hea∣uen, to confirme our doctrine. But come wee to the vse of the doctrine that concernes our selues.

[Vse. 2] Is it so that the Epistles of Paul, and other bookes of Scripture, howsoeuer they be directed to particular Chur∣ches, yet the matter of them doth indifferently belong to all Christians? Let vs then take notice of this, and learne wee, whensoeuer wee heare the Epistles of Paul, or other bookes of Scripture read, or expounded, or wee our selues doe read in them, then to thinke thus with our selues, sure∣lie that I now heare, or that I now reade, belongs to mee, and I am to make vse of it to my selfe, and though it be di∣rected to such a Church, or such a person, yet I am to take it as spoken to my selfe, it concernes me to consider how this may profit mee, either for the information of my iudgement, for my teaching in respect of some truth, or for the improuing of some error that is in mee, or for the correction and reformation of some things amisse in my life and conuersation, or for my further instructing, and my edification, and building vp in holinesse, and com∣fort.

Doe thou whensoeuer thou either hearest, or readest a∣ny part of the writings of holy Scripture, euer remember this, that the matter or doctrine of that place pertaines to thy selfe, and doe thou apply the seuerall threatnings, pro∣mises, and instructions of the word, thou hearest, or rea∣dest to thine owne estate particularly.

In this dutie many are exceeding short, and much de∣fectiue, I might shew it in many particulars, to instance

but in one or two; the Apostle in this Epistle, Cap. 3.6. saith, that for fornication, vncleannesse, the inordinate af∣fection, euill concupiscence, and couetousnesse which is Idolatry, the wrath of God certainely comes on the chil∣dren of disobedience, He saith againe, Ephes. 5.5. That no whooremonger, neither vncleane person, nor couetous person which is an Idolater, hath any inheritance in the kingdome of Christ, and of God. He saith againe, 1 Cor. 6.9.10. Neither fornicators, nor Idolaters, nor adulte∣rers, nor wantons, nor buggerers, nor theeues, nor coue∣tous persons, nor drunkards, nor railers, nor extortioners, shall inherit the kingdome of God.

Now consider it, doe men that are guilty of the sinnes there reckoned vp, when they heare, or reade those places, thinke they belong to themselues? Doe they apply them to themselues, and say within themselues, surely this is my state, my sinne is heere touched, and this iudgement is denounced against me? Doe they thus? No, no, nothing lesse, happily they thinke and wil confesse the things there spoken, to be true, the vilest wretch that liues may so doe: but to thinke the truth of them belongs to themselues, they are farre from that, for if they did, how durst they still liue and continue in their known sinnes, against which such fearefull iudgements are threatned.

Againe the holy Ghost saith, Heb. 2.2.3. If the word spoken by Angels was stedfast, and euery transgression and disobedience reciued a iust recompence of reward, how shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord, and after∣ward was confirmed to vs by them that heard him; the meaning is briefely this, if euery transgression of the Law was seuerely punished, how shall we escape, if we doe but neglect the Gospell? Doe men that neglect the Gos∣pell, such as, (howseuer they doe not blaspheme the Gos∣pell as the Papists doe, and call the professors of it here∣tikes) yet they loue it not as they ought, they delight not

in it, they account it not most deare and precious vnto them, and all things dung, and nothing worth in compa∣rison of it? doe such persons when they read that place thinke it belongs to them, and that iudgement is there threatned 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 knowne sinnes of many, as Adulterie, Murther, and the like, that therfore their neglect of the gospell, their want of loue vnto it, is nothing, there is no judgement of God belongs to them. This without question is the con∣ceit of many carnall Gospellers, and thus I might insist in many other particulars, and shew how we faile in this du∣tie, we thinke not that the things we heare, or reade in the Scriptures, belong to vs, and wee apply not the seuerall threatnings of the word to our owne estate and condition, we must then learne whensoeuer we either heare or reade any part of the Scripture, to thinke thus with our selues; Surely this doctrine belongs to mee, this promise is made to me, this threatning, I being guilty of that sinne, or the like, denounced against me.

And to helpe vs forward in this duty, consider we these two things.

First, if we thus heare or read the word of God, we shall make it truly profitable to our selues, wee shall through [ 1] Gods blessing vpon our reading and hearing make the in∣structions, and comforts of the word our owne: yea the threatnings of it will then be profitable vnto vs, for the a∣uoyding of those sinnes against which iudgment is de∣nounced.

[ 2] Secondly, if we doe not thus heare or read the word of God, we shall not only strip our selues of the benefit of the instruction and comforts of it, and they shall be as the mi∣racles 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 finde the threatnings of the word verified, and made good vpon vs, to our eternall woe and confu∣sion.

If then thou dost desire that the word heard, or read by thee, may be truly profitable: that the instructions, com∣forts, and threatnings of it, may be to thy good, and if thou wouldst not both strip thy selfe of the benefit of the instru∣ctions and comforts of it, and finde the threatnings of it made good vpon thy selfe, then learne thou whensoeuer thou dost either heare, or read it, to thinke, and be perswa∣ded, that the matter of it belongs to thee in particular, and that thou art to make vse 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 canonicall Scripture wee haue, is not sufficient without addition of vnwritten tradi∣tions, that being built but vpon their owne mis-interpreta∣tion of the text: the Apostle willed the Colossians to read the Epistle written from Laodicea, no doubt, that they might better vnderstand some things in this Epistle, writ∣ten to themselues. Hence we may gather.

That wee may and ought to read other holy writings, [Doct. 3] besides the written word of God, euen such as may helpe vs in the vnderstanding of the word.

The reason is plaine, such holy writings may serue for our edification: for if we may be edified by the gracious speeches of holy men, and furthered in grace and good∣nesse by their holy life, as doubtlesse we may: [Reason.] 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 read holy bookes written by men, and as we are iustly to be blamed for not reading the booke of God, the Bible: [Ʋse.] so also for not reading other ho∣ly

bookes, for hereby that excuse that men commonly plead, is taken away, that the Scripture is hard to bee vn∣derstood▪ for why? thou hast not only the benefit of the publike ministerie, but in this age many excellent bookes are put forth in print, that may helpe thee in the right vn∣derstanding of the word, and therefore if now thou be ig∣norant, thy ignorance is wilfull and affected, and thou art left voide of all excuse.

VER. 17. And say to Archippus, take heed to the mi∣nisterie that thou hast receiued in the Lord, that thou fulfill it.

In this Verse, wee haue another thing laid before vs, which the Apostle willed the Colossians to doe, (namely this) that they should speake to Archippus, and hee tells them what he should say to him, what words they should vse, and after what manner they should speake to him; as that they should speake by way of admonition, and warne him to take heed to the ministerie hee had receiued in the Lord, (And say to Archippus take heed to the ministerie that thou hast receiued in the Lord.)

In this warning or admonition we haue more particu∣larly these things to be considered.

• 1 First the matter of the admonition, in these words, take heed to the ministerie that thou hast re∣ceiued in the Lord.
• 2 Then the extent of that duty, how farre forth Archippus should take heed and looke to his mi∣nisterie, (namely) so far as that he should fulfill it, Take heed to the ministerie that thou hast receiued in the Lord that thou fulfill it.
• 3 And thirdly, in the words of this admonition, the Apostle layes downe a strong and effectuall argu∣ment,

• to perswade Archippus to take heed to his ministerie, taken from the author of his ministery, that hee had that his ministerie from the Lord, that he had receiued it by his grace, and therefore he should looke to it, and fulfill it; Take heed to the ministerie that thou hast received in the Lord that thou fulfill it.

And the occasion of this warning to be giuen by the Colossians to Archippus in all likelihood and pro∣babilitie, was this.

Archippus was a minister in the Church of Colosse, and was a colleague, and fellow-helper in that Church to Epa∣phras, who was then at Rome with Paul, and therefore hee ought in the absence of Epaphras, to haue been diligent in his ministerie, which it seemes he was not, and therefore the Apostle would haue him admonished, and put in minde of his duty.

I will therefore briefely lay forth the sense and mea∣ning of this verse. (And say to Archippus,) that is, admo∣nish and warne Archippus, on this manner, (take heed to the ministery,) the originall is (see to the ministery,) the meaning is, carefully looke to the office and function, diligently weigh and consider, what it is, the weight of it, and what belongs to that pastorall duty, (that thou hast re∣ceiued in the Lord) that is, that thou hast receiued from the Lord, which he of his grace and mercy, hath committed vnto thee, (that thou fulfill it.) The word fulfill, is meta∣phorically borrowed and taken from a vessell, that ought to be full of liquor, or the like matter, and is not; and the Apostle compares the ministerie of Archippus to such a vessell, which had somewhat put into it, but was not filled to the brim, as it should haue been: and so when hee saith that thou fulfill it, it is as much as if he had said, that thou fill vp that vessell of thy ministerie, as it ought to be filled, and leaue no empty place in it: and his meaning is, that thou do it not to the halfes, or in some part, and leaue it

vndone in another, but that thou performe it, in euery re∣spect, as it ought to be performed, that thou accomplish and performe all the parts of that office and ministerie; Thus then briefly conceiue the Apostles meaning.

Admonish Archippus on this manner; Looke carefully, and diligently consider with thy selfe, what is that office and function, the weight of it, and what belongs to that pastorall duty, which thou hast receiued from the Lord, and which he of his grace and mercy hath committed to thee, that thou performe it in euery respect, as it ought to be performed, that thou leaue nothing vndone 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 obseruation, that howsoeuer the Apostle in the verse before inioyned the reading of his Epistle, that it should be read both in the Church of Colosse and of Laodicea, yet heere he addes Archippus should be put in minde of his duty, that hee should be admonished to looke to the fulfilling of his mi∣nisterie, that he should be stirred vp to a diligent teaching of the word amongst the Colossians. Hence wee may gather.

[Doct. 1] That howsoeuer this Epistle and other books of Scrip∣ture are to be read, yet the reading of them are not suff••ci∣ent, it is not enough to read the word our selues, or to hear it read, (though that is to be done) but if we will soundly profit by it, it must be taught, and we must attend to tea∣ching in the publike ministerie.

For (indeed) the preaching of the word is the ordinance of God, which hee hath ordeined for the right vnderstan∣ding of the word, as the Eunuch said, Act: 8.31. and for the effectuall application of it, to the entring thorow, euen vnto the diuiding asunder of the soule and the spirit, and

of the ioynts and the marrow, and to the discerning of the thoughts and intents of the heart, Heb. 4.12. In reading there is somtimes no vnderstanding, somtimes misvnder∣standing, sometimes mis-applying the word read, and all these wants are helped and supplied by preaching. [Vse.]

This I note in a word, against that selfe-pleasing conceit of some, who sooth vp themselues in their neglect of the publike ministerie of the word.

Say they wee haue the Bible, and in the Bible are the most perfect Sermons of Christ, and of his Apostles, [Object.] and we can read them in our houses, and so serue God as well as they that heare all the Sermons in the world.

Indeed it is true, [Answ.] the Sermons of Christ and of his Apo∣stles, are most perfect in themselues, but such persons must know, they are not so profitable to them, till they be expla∣ned, and applyed to their conscience in the ministery of the word: admit they read the word, (which may bee iustly doubted whether they do or no) but grant that they doe, and they vnderstand it, yet seldom or neuer do they throughly apply it to themselues, especially if it touch the quicke, (namely) their owne pleasing sinne; commonly men that thus excuse their neglect of the publike ministe∣rie of the word, are such as cannot abide to haue their con∣science ransackt, and ript vp, and the secrets of their hearts made manifest by the ministerie of the word, as the Apo∣stle saith, 1 Cor. 14.25 they cannot endure that the sword of the word should pierce them, and should be vsed to the cutting, and launcing, and searching of the festered sores of their soules, by the hand of another: and is it likely they will so apply it themselues, that they as it were with their owne hands will vse the word to the cutting, laun∣cing and searching of their owne festered sores? No, no, there is no likelyhood in it, and therefore it is but a vaine excuse to say they haue the Bible at home, they can, and do read in the Bible: this is but a fond shift; and we must know it is not enough for vs to read in the Bible, (though

that is our duty to be diligent in reading in it) yet that will not serue the turne, the application of the word is especi∣ally made in the publike ministerie and preaching of it, and to that wee must attend, yea though wee haue know∣ledge, and (happily) know as much as the Preacher can teach vs, yet still must we attend vpon it: for the preaching of the word, serues, not onely for the information of the iudgment, but for the framing of the will and affections to holinesse, and for the stirring of vs vp to the practise of that wee know: and in this respect must euery one at∣tend to the publike ministerie and preaching of the word.

Note we further, that the Apostle heere willed the Co∣lossians to admonish their minister Archippus, as it may seeme somewhat slacke in his duty, to bee more diligent in performance of his duty; wee see then though Ministers of the word haue great authoritie ouer the Church com∣mitted vnto them by the Lord, yet notwithstanding if they be negligent in doing their duty, they may be stird vp to a greater care in doing their duty by the same Church, and by the gouernours of it may be put in minde of their duty, and reprooued, if they deserue reproofe: their pla∣ces do not exempt them from other mens charitable ouer∣sight and carefull admonition. Yet such admonition must be vsed with reuerence and due regard, euen 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. Rebuke not an Elder, but reprooue him as a Father; the reproofe of an Elder must be a submissiue and reuerent exhortation of him, but I will not further insist on that.

Come we to the admonition it selfe, which the Apostle willed the Colossians to vse to Archippus their Minister: say to him (saith the Apostle) take heed to the ministerie thou hast receiued in the Lord that thou fulfill it. Where first we are to marke, the Apostle bids the Colossians, not bare∣ly to say to Archippus, fulfill thy ministery, but that they

should say to him, take heed to it, that thou fulfill it diligent∣ly, consider thy ministery, what it is, the weight of it, and that thou fulfill it; where in the first place we are giuen to vnderstand, [Doct. 3]

That a Minister of the word ought diligently and care∣fully to consider his ministery: there must be in the Mi∣nister of the word, a diligent and due consideration of his office and calling, what it is, and the weight of it: a Mini∣ster must duly and seriously consider, what he is called vn∣to, euen to bee the messenger and ambassadour of the Lord, to carry his message, and his embassage to his peo∣ple, and to intreat 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 soules of men, yea the soules of men purchased with so great a price, as the most precious bloud of the only begotten sonne of God, Acts 20.28. and that he is put in trust with the holy wor∣ship of God, and with his holy name (as it were) with his crowne and dignitie, and with the dispensation and dispo∣sing of his secrets, 1 Cor. 4.1. and that it belongs to him, to teach, to improoue, to correct, to instruct, to exhort, to comfort, to watch, to pray, to go in and our before Gods people vnblameably; these and many other like, are the things that euery Minister of the word ought to thinke on, to consider and to haue an eye to, at all times. [Vse.]

A duty wherein many Ministers are farre short and much defectiue; some Ministers full litle thinke on it, that they are called to be the messengers of God, to deliuer his message to his people, if they did, they would not then deliuer their owne inven ions vnto them: and many haue litle consideration of it, that they are put in trust with Gods people, and that the weight of their soules doth lye vpon them, their idlenesse, their negligence, their frothy and vnprofitable teaching, plainly shewes it.

I might insist in many other particulars; but for more generall vse of the point, consider wee, what the Apostle saith, Rom. 13.4.6. that euen such as are deputed of the Lord to a place of ciuill gouernment, 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 considera∣tion of his office and function, what it is, and the the weight of it: so doubtlesse ought there to bee in ciuill gouernours, in publike or in priuate, be it but a master of a familie, euen such persons ought to see to their ministery 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 themselues, 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 vnder them, and that it belongs to their office, according to their power, to protect the innocent, to punish the offendor, to incourage the well-doer, and to discountenance and censure the euill doer, and so to guide and gouerne those vnder them, as may befor the good of their bodies and soules: yea men that haue any office or function, are to consider what belongs to that office in particular: as, a master of a familie is seriously to consider, that it belongs to him to command things lawfull, to such as be vnder him, and proportionable to their strength, to prouide for them (as hee is able) meate, drinke and all, things needefull, to yeeld them moderate rest and recrea∣tion, to teach, to admonish, to correct them as iust occasi∣on is offered, to pray with them, to pray for them, and the like; and euery one that hath an office, either publike or priuate, is to consider the waight of that office, how much and how deepely it concernes him, to doe the duties that belong to that office, and that the doing of them so neere∣ly concernes him, as if he neglect them, and any vnder him offend, and sinne, thorow his default; that sinne of the inferiour shall increase the iudgement of the superi∣our in the day of account. Exod. 16.27. It is said that

some of the people went out on the seuenth day to gather Manna, but found none, whereupon it is said, verse 28. that the Lord reproued Moses, and said vnto him, How long refuse yee to keepe my Commandements and my Lawes? Now Moses had not prophaned the Sabbath, but the peo∣ple, and not all, but some of the people, yet the Lord re∣proued Moses because the people that were vnder his charge had sinned: so waighty a burden lies on those that haue any way the ouersight of others, that they must giue account in regard of their sinnes, if they offend through their default, and neglect of duty; and thus ought such as haue any office or function publike or priuate, diligent∣lie to waigh and consider with themselues, what that of∣fice is, what belongs, vnto the waight of it. Thus no doubt, did Salomon when he made that praier to the Lord, 1 King. 3.9. Giue to thy seruant an vnderstanding heart, that I may discerne betweene good and bad: and hee doth expresse as much in the last words of the verse, For who is able to iudge this thy mighty people, as if he said, I consider the waight of mine office, and I finde it great and waightie; therefore Oh Lord I beseech thee strengthen me, and enable mee to doe my dutic; and to this purpose (no doubt) was that wholesome admonition of Iehoshaphat to his Iudges, 2. Chron. 19.6.7. Take heede what yee doe: for yes execute not the iudgements of man, but of the Lord, and he will bee with you, in the cause and iudgement. Wherefore now let the feare of the Lord be vpon you, take heede, and doe it: for there is no iniquitie with the Lord our God, nether respect of persons, nor reciuing of reward. As if hee had said, diligently consider with your selues, what offiice you are called to, what is the charge that lies vpon you, what be∣longs to your office, you execute not the iudgements of man, but of the Lord, and hee will bee with you in the cause and iudgement. And consider with your selues, your charge is is so waighty, that you must one day giue ac∣count of it before the iudge of all the world, with whom

is neither respect of persons nor receiuing reward.

Thu are such as haue any office or charge ouer others, be it publike, or priuate, duely to consider that office and cha••ge what it is, what belongs vnto it, and the waight of it. Now doe men that haue charge ouer others consider these things? Doe they (as they ought) thinke on it, what the office and place is which they are called to, what be∣longs vnto it, and the waight of it? Few there be that doe so, many men are altogether carelesse, they set all at sixe and seuen, haue no manner of consideration what their office and charge is, and what belongs vnto it; and most men haue an eie, not to their office and charge, and what belongs to that, but to the example of others, they consi∣der what other men of like place doe, and they doe the like, such and such masters, (saith one that is a master of a familie) neither teach their families, nor pray with them, and they thriue well enough, and therefore thinkes hee, I may doe the like; others againe, 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 waies doe men faile in this dutie. Well know thou whosoeuer thou art, thou art to take heede and to see to thine office, and to consider seriously what it is, what belongs vnto it, and the waight of it. And that thou maiest so doe, learne thy dutie what belongs to thine office and calling out of the word of God. Deut. 17.19. the King is enioined to reade the word of God, all the daies of his life, that thence he may learne his duty and in the word of God the Lord hath laide downe, the offices and duties of all sorts of callings, of Magistrates, Ministers, Masters, particularly, to that end (without question) that they should learne, know, and consider them; doe thou therefore thence learne the things that concerne thine of∣fice, and knowing those things, consider them, and haue an eie to them at all times.

And to that purpose remember these two things.

1 First, it is for want of taking heede to the duties of mens callings, and want of consideration of them, that men transgresse their callings, and go beyond the bounds of their callings, and so lay themselues open to the plagues and iudgements of God, no doubt it was so with Vzziah in putting his hand to the Arke, 2. Sam. 6.6. and the Lord smote him for it. And it was for want of considerati∣on of his calling, that Peter would warme himselfe at the High Priests fire, Luke 22.15. It cost him the breach of his conscience, and as one saith well, if wee marke the time when the iudgements of God befall men, wee shall finde they are cast vpon them when they are out of their callings.

2 Againe, remember this that the want of considera∣tion of their callings, and the waight of them, is that which makes men carelesse and vnconscionable in doing their duties, for what is it that makes men, either neglect the duties of their callings, or to doe them onely for fashion? Surely this, they pull away their eies from their callings, they looke not (as they ought) to the duties of them, and on the waight of them, but they cast their eies to the example of others, on their owne ease, profit, or estimati∣on in the world, and thence it comes that they are care∣lesse and vnconscionable in doing the duties of their cal∣lings.

If then thou wouldest not goe beyond the limits of thy calling, and so lay thy selfe naked and open to the iudge∣ments of God, if thou wouldest not bee carelesse and vn∣conscionable in doing the duties of thy calling, but rather doe them with care, and good conscience, and with com∣fort to thine owne soule, then doe thou consider thine of fice, and calling, take thou heede and haue an eie to the duties of it, and to the waight of it: euer meditate and thinke thus with thy selfe, this is mine office and calling, these are the duties that belong to it, and they are of this waight, and consequence, that the neglect or carelesse do∣ing

of them will bring downe Gods iudgements 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 whatsoeuer it is.

In the next place we are to marke that the Apostle bids the Colossians say to Archippus, take heed to the ministrie that thou hast receiued in the Lord that thou fulfill it, v∣sing as we shewed, a word taken from a vessell that ought to be full and is not, meaning this, that Archippus should (as it were) fill vp the vessell of his ministrie, that hee should as he had begunne to doe something in his mini∣strie, to accomplish it to the full in euery respect, and leaue no part or dutie of it vnfulfilled, vnperformed.

Where wee may easily see thus much laide before vs.

[Doct. 3] That it is not inough for a Minister of the word to be∣ginne and to continue doing some thing that belongs to him in his place and calling, but he must accomplish and performe all things that pertaine to him in the same, it is not sufficient for a Minister of the Gospell to take paines in one part of his office alone, as in teaching onely, exhor∣ting onely, or that hee liue free from any speciall scandall or offence, but he must execute and fulfill all and euery part of his office and ministrie, he must teach, improoue, correct, instruct, exhort, comfort, &c. as any occasion is offered vnto him; and hee must watch ouer his people, and goe in and out before them vnblameably, and so car∣rie himselfe in the discharge of his ministrie; as it may truely be said of him that hee filles vp the vessell of his mi∣nistrie, and so performes his dutie in euery respect as there can be no further dutie required of him, as hee is a Mini∣ster.

And this is further taught plainely, 2 Tim. 4. Where the Apostle hauing laid downe the speciall duties that be∣long to a Minister of the word, with a waighty charge pressing Timothy to the practise of them, I charge thee be∣fore

God, and before the Lord Iesus Christ, which shall iudge the quicke and the dead at his appearing, and in his kingdome preach the word, be instant in season and out of season, improue, rebuke, exhort with all long-suffering and doctrine: he addes verse 5. Doe the worke of an Euangelist: make thy Ministrie fully knowne: as if hee had said, these are the duties that belong to thee in thy ministrie, and thinke it not suffici∣ent to doe some of them, and leaue the rest vndone, but doe them all and euery one, fulfill thy ministrie, and make it fully knowne.

I might easily insist further on this point, and for the vse of it I might heereby taxe and reproue many ministers of the word, some being altogether carelesse, such as la∣bour not in any part of their ministrie, either in teaching or liuing vnblameably, and so are farre from labouring in euery part of it.

Some againe, labouring in some duties of the Ministrie, and not in all, as (happilie) teaching, but not exhorting, or exhorting without ground of doctrine, or teaching and exhorting well, but liuing ill, and giuing iust cause of scan∣dall and offence, or liuing in good order without touch of any notorious crime, yea (happily) shewing forth some vertues, as mercy, loue, pitty towards the poore, and such as want helpe, but not able to teach and to doe the most needfull duty of their place and calling: these and many other waies I might shew, how some Ministers of the word faile in not fulfilling their ministrie, they leaue as it were an emptinesse in that vessell, they fill it not vp, as it ought to bee filled, they performe it not in euery respect as it ought to bee performed, but to extend the point a lit¦tle further and that vpon the ground before deliuered, Ro. 13. That such as be in place of ciuill gouernment, publike or priuate, haue a ministrie giuen them of God, as there∣fore the Minister of the word must not hold it enough for him to labour in some duties of his ministrie, and leaue the rest vndone, that is to fill his ministrie but in part, and

not to fulfill it, and if he will fullfill his Ministry, it must be by doing all the duties that belong to that office.

So (doubtlesse) ought it to be with such as haue any o∣ther place or office in publike or in priuate, they must not content themselues in doing of some duties that be∣long to that place, and leaue the rest vndone, that is to leaue a gap, and an emptie place in their office, and place but they must fill it vp in the execution and performance of all and euery part and dutie of the same, for why? Eue∣rie man in his place & lawful calling whatsoeuer it be, is to be faithful; we find it giuen to Moses by the Lord himselfe in way of commendation Num. 12.7. That he was faithfull in his office: and to Christ himselfe, Heb. 3.2. and it is the A∣postle rule, Rom. 12.7. Let him that hath an office attend on it with diligence, and faithfulnesse. Now a man is not faithfull, if he doe some duties that belong to his place and calling though he doe them with great diligence and paines, and leaue other duties of it vndone; and therefore in euery place and calling, there must be a performance of all and euery dutie belonging to the same.

Againe, all and euery duty of euery lawfull calling are inioined 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, successiuely and at times fit for the doing of it, and therefore men must not content themselues with the doing of some du∣ties that belong to their place and calling, but they must performe and do all and euery duty of it, that is the fulfil∣ling of their office, and their ministery.

Now this is a thing litle thought on by most men in the world, most men content themselues in the doing of some duties that belong to them in their place and calling, though they neglect others: yea some exceedingly please, themselues in this, that they are diligent and painefull in doing only some things that concerne them in their par∣ticular office and calling.

To instance but in one or two particulars. Some Pa∣rents (it may be) suffer their children to want nothing be∣longing to their bodies, they giue them meat, drinke and clothing, and prouide all outward things needfull for them: yea sometimes they make themselues drudges to scrape vp abundance of wealth for them against after∣times, and yet all this while neglect that duty laid vpon them, Ephes. 6.4. of bringing vp their children in instru∣ction and information of the Lord, that duty they per∣forme not; and so some masters (happily) lay no more on their seruants than they are able to do, they prouide for them wholsome and sufficient meat and drinke, and in season, and they giue them leaue to refresh themselues at times conuenient, but as for the duty of teaching and in∣structing them, and praying for them, those things are not thought vpon: and yet such Parents and such Masters please themselues in that which they doe, and thinke they haue done that which concernes them towards their chil∣dren and seruants: yea somtimes they sticke not to say it, they haue done the part of Parents and Masters: some∣times such Parents say to their children, wee haue spared from our owne backes and bellies for you, wee haue fared hardly, and gone thinly clad, for you, and we haue labou∣red night and day for your good, &c. and such Masters say to their seruants, what can you complaine of? haue you not had your meate and drinke wholesome and good, and your wages paid you? haue wee laid too much vpon you, &c. thus many Parents and Masters content themselues in doing only some things that concerne them as they are Parents and Masters, and thinke that in so do∣ing they haue discharged their office: but know thou whosoeuer thou art, thou being a Father or a Master, it is not enough for thee to do some duties, but thou must doe all that concernes thee in that place and calling, thou must fulfill thine office, and leaue nothing vndone in it, that ought to be done.

And to this purpose,

Consider that euery duty in thy place and calling more neerely concernes thy selfe, 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 thy selfe, in testifying thy faith, and sealing vp comfort to thine owne conscience: and the neglect of it may hinder their good, but it makes thee liable to the iudgment of God and dee∣per condemnation, and therfore look thou fulfil thine of∣fice. Alas will some say, I am not able to fulfill 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 shame, labour that thou maiest bee able, and according to that abilitie thou hast, performe that duty, and know for thy comfort, the Lord requires not the fulfilling of thine office, in do∣ing the duties of it in perfect measure, that is impossible, it is but a conceit of the Papists, that men regenerate may fulfill the law of God in the time of this life, and may doe more than they are commanded, euen works of super∣errogation: that is but a fancy: do thou therefore all and euery duty of thy place and calling, and though thou doe some of them in weaknesse and much infirmitie, yet the Lord will not cast away those duties so performed, if thou doe them in truth and sinceritie of heart, but will accept them in Christ, and let that be thy comfort.

Now touching the argument the Apostle would haue to be vsed to perswade Archippus to take heed to his mini∣sterie, and to the fulfilling of it, in that he would haue him stirred vp thereunto, because hee had receiued it from the Lord, that the Lord of his grace and goodnesse had com∣mitted that office to him, it is easie to be concluded from hence.

[Doct. 4] That it is a notable and very effectuall argument to stir vp a minister of the gospell to a carefull and comfortable performance of his duty in that he hath receiued his mini∣stery from the Lord, in that the Lord of his grace and

mercy hath reputed him faithfull, and put him in that of∣fice, as the Apostle saith, 1 Tim. 1.12. it is a very powerfull and preuayling argument to stirre vp a minister of the gospell, to be diligent, carefull, faithfull, and zealous in ful∣filling his ministry, yea it serue•• notably to comfort him against the stormes and persecutions that are or may bee raised against him in doing his duty.

For he hauing receiued his ministry from the Lord hee knowes the Lords arme is long and strong enough both to sustaine and vphold him, [Reason.] and to render vengeance to those that shall vniustly disturbe him. These things might be further stood on, but let it suffice to haue named them. Now heere a question is to be answered, (i.) this.

How shall a minister of the word, [Quest.] know that he hath re∣ceiued his ministry from the Lord, and that the Lord hath put him in that office.

Answ. [Answ.] By three things.

First, if the Lord haue giuen him a competent measure [ 1] of gifts fit for the worke of his ministry.

Secondly, if hee vpon tryall and examination being [ 2] found fit for that office, be designed to it by the gouernors of the Church.

Thirdly, if (hee exercising those gifts bestowed vpon [ 3] him and faithfully discharging his duty) the Lord giue a blessing vnto his labours.

By these shall a minister know that hee hath receiued his ministry from the Lord. They of the separation, [Objection.] say our ministers are no true ministers, why so? Forsooth onely because they are not rightly called (as they suppose) by men. [Answ.] They cannot deny but that many of them are suffi∣ciently qualified with gifts fit for the ministry, and that exercising those gifts, the Lord giues a blessing of their labours in the true conuersion of many soules 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 neuer able to prooue) shall an error and fayling

in men, make voide the calling of God? graunt this that there is some defect in the maner of their calling by men, for that is all they stand vpon, yet they hauing a compe∣tent measure of gifts fit for the ministry, and exercising those gifts by allowance from men that are in place and authoritie, 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 cal∣ling of ministers: [Object. Answer.] who sees not their consent, in as much as they willingly submit themselues to their ministry, and are effectually wrought vpon by it, to their calling and conuersion, yea therein the Lord doth (as it were) set his hand and seale to their ministry, and approoue it.

[Object.] A false teacher may conuert others (this is said by them but they are not able to proove it.)

No surely, if this were true, then the argument of the Apostle was not good, [Answ.] whereby hee prooued himselfe a true Apostle, 1 Cor: 9.1.2. Am I not an Apostle? am I not free? haue I not seene Iesus Christ our Lord? are yee not my work in the Lord? If I be not an Apostle vnto others, yet doubt∣lesse I am vnto you, for y••e are the seale of mine Apostleship in the Lord. The question was whether he were a true Apo∣stle or no: how doth he prooue it? surely thus. That he was the instrument and meanes of their conuersion, and therefore a true Apostle; Now if it were so, that a false teacher might conuert soules, 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 prooue Paul a true Apo∣stle, then much more is it a good argument to prooue an ordinary minister, a true minister, and called of God, that the Lord giues a blessing to his labours for the conuersion of soules. From this argument (thou hast receiued in the Lord) we may further gather.

[Doct. 5] That in euery office and lawfull calling that men hold in Church or common-wealth, they are to haue an eye to

the Lord, and to remember that they haue receiued it from him, that the Lord of his grace and goodnesse hath vouchsafed to set them in that place and calling, be it neuer so meane, and if it bee a place of greater eminencie and dignitie, men are the more to looke vp to the Lord, and to consider the greatnesse of Gods grace in that their ad∣uancement.

Thus did Paul, Rom: 12.3. I say through the grace that is giuen vnto 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 greatnesse of the sinne of men in high place, with the aduancement he had vouchsafed them. Thus hee set out the sinne of Ieroboam, of Saul, yea of Dauid himselfe, 2 Sam: 12 17. I haue annoynted thee King ouer Israel, and de∣liuered thee out of the hand of Saul, &c. And this is of ex∣cellent vse and speciall consequence: if men in any place and calling, to which they are lawfully called, euer looke vp to the Lord, and remember that hee of his grace and goodnesse hath brought them to that place, doubtlesse, it will make men content with it, be it neuer so meane, and if it be a place of greater eminencie, [Vse.] thankfull to God for his mercy, and it will make them walke humbly in that place, yea faithfull and conscionable in doing the duties of it, knowing that as they haue receiued 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 vnder officers, but wee must remember that the offices themselues are from the Lord, and though the Prince may giue thee an office, yet he cannot giue thee a quietus est for thy vnfaithfulnesse in that office, that is aboue his power, therefore euer looke thou to the Lord, from whom thou hast receiued thine office, and thus thinke with thy selfe: surely the Lord of his goodnesse and grace hath brought me to this office, hee ordeined it before all times, that I should haue this of∣fice, he hath chosen out my Fathers house, (happily) base and obscure, and me the meanest of my brethren, he hath

prepared a way and meanes for me, to come to this place, in my iudgment, weake and vnlikely, and he hath preuai∣led ouer many great letts and impediments, that stood vp against me, and hath put me into this place and office. Thus thinke with thy selfe, and thus consider the grace and goodnesse of the Lord in bringing thee to that place thou now holdest, and thou shalt finde it will be a notable meanes to make thee contented with thy place, and thank∣full to God for it, and humble in thy selfe, and faithfull and conscionable in doing the duties of it.

VER. 18. The saluation by the hand of me Paul: Remember my bands. Grace bee with you, Amen.

In this Verse we haue the closing or shutting vp of this Epistle, and the Apostle shuts it vp both with his owne sa∣lutation to the Colossians, and that not written by the hand of his Secretarie (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 vsuall word commonly subioyned to petitions made to the Lord (Amen.) and between these two, between the Apo∣stles salutation and prayer, is inserted and interlaced a short precept, that they should be mindfull of him, and re∣member his bands. I will first cleare the words of this verse, touching the sense and meaning of them; The salu∣tation by the hand of me Paul: that is I Paul salute you vn∣der mine owne hand; or, I Paul send salutations to you written with mine owne hand. (Remember my bands.) By bands, we are to vnderstand his imprisonment, which hee suffered for the gospell of Christ: and the Apostle would haue the Colossians mindfull of his imprisonment

in praying for him, and in making vse of his sufferings for the gospell to themselues, that they should both commend him to God in their prayers, and pray to the Lord to giue him patience, strength, and constancie in his troubles, to stand fast in defence of the gospell, and to giue him what∣soeuer his prisoners estate might stand in need of, and that they should make vse of his patient and constant suffering for the truth of the Gospell to themselues, and thereby themselues be more confirmed in the truth of the gospell, and incouraged to beare the like troubles for it, if they should bee called vnto it. (Grace be with you.) that is, the free and vndeserued loue and fauour of God in Christ, with all the fruits and tokens of it, be with you. (Amen.) The word Amen being heere added to the Apostles peti∣tion, it signifies his wish and desire of that he prayed for, and it is also a testifying of his assurance to obtaine that which he prayed for; for that is the vse of the word (amen) at the end and shutting vp 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 my selfe that the Lord in his good time will graunt my request. Thus then are we to conceiue the apostles mening in the words of this verse as if he had said.

I Paul send salutations to you written with mine owne hand, and I would haue you mindfull of my imprisonment, both in praying to God for me, that he would giue me patience, strength, and constancy in my troubles, to stand fast in the defence of the Gospell, and that he would giue me whatsoeuer my prisoners estate standeth in neede of, and in making vse of my suffering for the truth, thereby the more to confirme you in the truth of the gospell, and to in∣courage you to beare the like troubles, if you be called vnto them. And the free and vndeserued loue 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 my selfe it shall be so.

Come we now to speake of the things heere laid before vs, in that order they are propounded by the holy ghost, and first of the Apostles owne salutation sent to the Colos∣sians: he sent salutations from himselfe to the Colossians, (no doubt) as a token of his true and vnfained loue to them, the point from hence offered.

That wee in like sort may salute others, and thereby te∣stifie our loue vnto them.

I haue already handled, and therefore I passe by it, and the thing we are especially to marke in these words is this, that the Apostle sent his owne salutations to the Colossi∣ans, written not by the hand of his Secretarie, as the fore¦going salutations were, but with his owne hand. Now what might be the reason of this? (for thence we shall ga∣ther the doctrine,) the reason of it is giuen by the Apostle himselfe, 2 Thess. 3.17. where he thus writes, The salutation of me Paul, with mine owne hand, which is the token in euery Epistle, so I write: as if he had said, I send salutations vnto you written with mine owne hand, and in this manner of writing, written in these characters, and after this forme of leters (so I write) as a token and certaine marke that I vse in euery Epistle of mine, whereby men may know them to be (indeed) my Epistles, and that they come from me, and are not counterfet. Wee see then the reason why the [Doct. 1] Apostle heere writ salutations to the Colossians with his owne hand, it was this to preuent the danger of counter∣fet Epistles that might passe vnder his name, that all might know by that his hand-writing, that it was Pauls owne Epistle, and not one foisted, and thrust in insteed of his.

Hence we may easily gather thus much.

That it is an ancient sleight of Satan, and his instru∣ments, to thrust vpon the Church (if possibly hee may) forged and counterfet writings in stead of true, thereby to corrupt religion, and to deceiue the people of God, it is an old stratageme, and tricke of the Deuill (if hee can) to

foist into the Church, bastardly writings, vnder the names of Apostles, and other Ancient writers, thereby to spread many errors, and for the corrupting of sound and whole∣some doctrine.

Thus it was in the Apostles time, and therefore hee writ salutations with his owne hand, to preuent the danger of such counterfet writings; yea this further appeares 2 Thes. 2.2. Where hee doth beseech them of that Church, by the comming of our Lord Iesus Christ, and by their assem∣bling vnto him, that they should not be suddenly moued 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 counter∣fet letters vnder my name, but be not you suddenly mo∣ued from your minde by such letters, bearing my name, or the name of some other Apostle.

And this being so in ancient times, euen in the time of [Vse. 1] the Apostles, wee are not to maruell at it in times succee∣ding, especially in the daies of Antichrist, and when hee was in his ruffe, wee are not then to thinke it strange, that then many counterfet writings were thrust vpon the Church, and we must know it is of no force, and nothing worth, which is commonly in the mouthes of our aduer∣saries the Papists: these are the Canons of the Apostles, these are the Decrees of the Fathers, these are the deter¦minations of Councels; for many times such Canons, Decrees, and determinations, carrying the names of Apo∣stles, Fathers, and Councels, if they bee duly examined, prooue no better then the idle dreames of fat-bellied Monckes; we finde many counterfet writings fathered on men of ancient times, which (indeede) were neuer knowne to them, yea from this sleight of the Deuill came those forged Gospels of Nichodemus, of Thomas, of Bar∣tholmew, the Acts of Abdias, and many counterfet Epi∣stles, as that to Laodicea, &c.

Now then for further vse of this to our selues.

[Vse 2] Seeing it is so, hence it followes that it is needefull there should be some markes by which men may know Scrip∣ture to bee true Canonicall Scripture, there must needes be some infallible notes by which the writings of the Pro∣phets and Apostles, may bee discerned, and distinguished from all other writings of men whatsoeuer, and whereby men may bee certified and assured that they are the wri∣tings of the Prophets and Apostles, and so indeed the true word of God.

Now what bee these markes may somy say? If the Pa∣pists answer this question, they will tell you, the marke by which wee may know Scripture to bee true Canonicall Scripture, is the testimonie 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 Apo∣stles; and therefore we know them to be so; but this can∣not bee an infallible note and marke whereby wee may know Scripture to be Scripture, because the authoritie of the Church is inferiour to the Scripture, the excellency and authority of Scripture being aboue all men and An∣gels, as appeares Gal. 1.8. Therefore the Church cannot authorize the word of God, and certainely assure men, this is Scripture, this is not; The Ministrie of the Church may induce and mooue men to assent to the Scripture, but it cannot authorize it in the minde and conscience of any; no, no, there bee other infallible notes and markes, by which we may know Scripture to bee Scripture, and those perpetuall, as namely.

• 1 The euidence of the Spirit imprinted in the Scripture, and shewing it selfe in euery 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 maiesty of it in plainenesse of speech.
• 6 The power of it ouer the conscience. and

• 7 The wonderfull effect of it; the Gospell being contrarie to mans corrupt nature, yet hath it in all ages wonne men to it.
• 8 The certaine prophesies of things to come, which none but God could foretell.
• 9 The admirable preseruation of it against time and tyrants.
• 10 The Deuils rage against them that follow it.
• 11 The iudgements of God, that haue befallen such as opposed it.
• 12 The constant sufferings of many millions that haue shedde their bloud for the Gospell of Christ.

These, and many other like, are notes and markes whereby wee may discerne, and certainly know the wri∣tings of the Prophets and Apostles to bee their writings, and may distinguish them from al other writings whatso∣euer.

And touching these, and the like infallible notes of Scripture, we must finde them so to our selues, they must be meanes to settle our consciences, and to assure vs that the Canonicall bookes of the old and new testament, are (indeed) the word of God.

It is to bee feared, if the Lord should suffer Religion to be altered with the time, that many amongst vs would be found vnsetled touching this point, and would bee ready to yeeld 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 setled in this assurance, that the Canonicall writings of the Prophets and Apostles are indeede the word of the eternall God, and neuer rest till thou be thereunto perswaded by the euidence of the Spi∣rit imprinted in them, and by the puritie, perfection, ma∣iestie, power, and spirituall grace, appearing in them, yea, neuer rest till thou finde that Spirit and grace powerfull in thine owne heart, and then vndoubtedly, though neuer a

man in the world acknowledge Scripture to be Scripture, yet thy heart seasoned with grace, will make thy mouth confesse it.

And so much of the Apostles salutation written with his owne hand.

Now to his precept (Remember my bands) bee mindefull of my imprisonment in praying for mee, and in making vse of it to yourselues.

Where first wee may obserue, that the Apostle did not dissolutely cast off the care of his owne estate, he was not secure, as presuming vpon his strength in time of his trou∣ble, but himsefe begged of God continually, and hee re∣quested the Church also to beg for him, whatsoeuer should be needfull for him in that estate.

Whence we learne thus much, I will but name it.

[Doct. 2] That Gods children should be farre from carnall secu∣rity, and confidence in their strength and wisdome in the time of their trouble and afflicton, Gods children should be farre from presuming and lifting vp themselues in re∣gard of their strength in time of triall, by sickenesse, im∣prisonment or the like, they should then bee instant with the Lord in praier themselues, for strength, patience, and comfort, and all graces needefull, and also intreate o∣thers to bee mindefull of them in their praiers to that pur∣pose in time of trouble and triall, euen the best and dearest of Gods children haue need of other mens helpe by their praiers to recommend them to God, crauing for them strength, and patience, and comfort.

It is an easie matter to see and acknowledge Gods mer∣cy, [Ʋse.] and good prouidence in time of health, peace, and plenty, and to rest contented therewith. But it is hard to the best to doe it in time of trouble, and affliction, and to quiet themselues with Gods disposing hand in the day of trouble, sickenesse, or any other distresse, is no easie matter for the best of Gods children: and therefore then they are to call vpon God for strength, patience, and com∣fort

themselues, and to entreat others to doe the like for them.

This point I further handled, verse the 3. and therefore I passe by it and come to consider the precept it selfe, (Re∣member my bands.)

Where we are plainely taught this duty. [Doct. 3]

That we are to take knowledge of the afflictions of our brethren, and to be mindefull of them, yea so mindefull of them, as that we reach out our helping hand to them by praier, by comfort, or otherwise, as occasion shall be offe∣red vnto vs.

And this is further most plainely taught, Heb. 13.3. Re∣member (saith the author of that Epistle) them that are in bonds, as though yee were bound with them: and them that are in affliction, as if yee were also afflicted in the body. If our selues were in prison, or any way afflicted, without questi∣on, we would be so mindefull of our selues, as wee would earnestly call vpon God for ease, comfort, release, and de∣liuerance, and we would vse all good meanes we were able to releeue our selues, so ought wee to doe to our brethren in time of their affliction, euen to pray for their ease, com∣fort and deliuerance, and to comfort and helpe them, as if we were in their stead.

The reason and ground of this we finde, 1. Cor. 12.26. We are members of one bodie, 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 carefull for the good of one another. We haue often had occasion to speak of this point, yet it cannot to often bee remembred, it is a dutie wherein we are much defectiue: it was the complaint of the Prophet Amos 6.4.5.6. that men in his time did lie on their beds, and stretch themselues on their beds, and eat the lambes of the flocke, and calues out of the stall; they sing to the sound of the Violl, they inuent to them∣selues instruments of musicke like Dauid. They drinke wine in bowles, and annointed themselues with the chiefe

oyntment, but no man was sorry for the affliction of Io∣seph, [Ʋse.] no man remembred the affliction of their brethren, and this complaint may iustly be taken vp against many in these daies that enioy health, wealth, liberty and plenty of all things, and they passe their time in feasting and iollity, and haue little or no remembrance, at least no feeling re∣membrance of the afflictions of their poore brethren, well know thou whosoeuer thou art, this is thy duty, thou en∣ioying health and prosperity, thou art to haue in thee a feeling remembrance of the miseries of others, we haue a notable example in Daniell, though hee himselfe was in great honour preferred aboue all the Princes of Persia, and second to the King, yet when hee saw the captiuity of Gods people still continued, and the people of God still oppressed by the heathen, his heart was heauy, his soule melted within him, and hee humbled his soule with fa∣sting, Daniel. 9.3. so if thou see or heare that the people of God, or any one of Gods children are in bonds, or any way afflicted, thy selfe enioying liberty and freedom from the like affliction, and hauing cause of reioycing for thy prosperity, thy heart ought to be resolued into sorrow, for their affliction, and to be touched with a feeling of it, and thou art to expresse thy sorrow by prayers and teares, and to reach out thy helping hand vnto them as occasion shall be offered vnto thee, and know thus much, that if thine heart be so taken vp with the consideration of thine owne prosperity that sorrow for the affliction of others cannot enter into it, yea such sorrow as will breake out into pray∣ers and teares, certainely thy hart is not right within thee.

One thing yet remaines which is offered vnto vs from this precept (remember my bonds,) the Apostle would haue the Colossians remember his bonds by making vse of them to themselues for their owne confirmation in the truth of the Gospell, the point from hence is this.

Other mens sufferings for the Gospell seene or heard of by vs should become profitable to vs, they should make vs

more firmely cleaue to the trueth of the Gospell, more soundly to professe it, yea thereby we should be the more moued to renounce the vanities of the world, from which we are called by the voice of the Gospell.

And consider wee but thus much, haue and doe the Saints of God suffer much for the profession of the Gos∣pell; yea haue holy martyrs endured extreame torments, and shed their bloud for the truth of the Gospell? and can∣not or do not these things seene or heard of moue thee to leaue the vanities of the world, and more soundly and sin∣cerely to professe the truth of the Gospell? 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 bloud of the Martyrs shall rise vp in iudgement against thee: see more of this chap. 1.24.

Come wee to the Apostles prayer, with which he shuts vp his Epistle it being (indeed) the last words of his Epi∣stle (grace be with you) his meaning (as before we shew∣ed) in this prayer is thus much, the free and vndeserued loue and fauour 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 vnder∣standing of this prayer, to be informed more particularly what be those fruits, and what bee those tokens of Gods free and vndeserued loue in Christ, let them know in a word, that the fruits of it are all spirituall blessings as the Apostle calls them Ephes. 1.3. wherewith the Lord doth blesse his chosen in Christ, belonging to their eternall life and saluation, as (namely) remission of sinnes, Iustificati∣on, adoption, sanctification, &c. and the tokens of that free and vndeserued loue of God in Christ are these, the holy meanes of saluation vouchsafed and made effectuall to Gods chosen by the operation of his Spirit, the sence and feeling of Grace in their hearts, temporal good things rightly and purely vsed. One grace or good thing taken away from them, and supplied by an other vouchsafed

vnto 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 vnderstanding the words, come we to the matter of instruction hence offred; and first in that the Apostle concludes with this petition only, (Grace be with you) in that he wisheth to the Colos∣sians no other good thing but this, that Gods free grace & loue might be with them, we may easily gather thus much

That nothing is more excellent, or more to bee wished [Doct. 5] for, then the grace of God in Christ, the free and vndeser∣ued fauor of God in Christ, with the fruits and tokens of it, is to be desired and sought after as the chiefest good thing and aboue all things whatsoeuer.

Wee haue a notable example to this purpose in Dauid, Psalm. 4.6.7. there be many that say who will shew vs any good? but Lord lift vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart, then they haue had, when their wheat and wine did abound, as if hee had said, let others in the world desire, and seeke after what they will, as riches, pleasures, honours, and the like, my chiefe desire is of the grace and fauour of the Lord, Lord lift vp the light of thy countenance vppon mee, therein stands my chiefe ioy and comfort, yea I finde more true ioy and comfort in that, then in the increase of corne and wine, and in all the riches of the world. Thus also stood Paul affected, Philip. 3.8. hee counted all things but losse, for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things losse, and doe iudge them to be doung, that I might winne Christ, vers. 9. and that he might be found in Christ, and so in the fauour of God thorough him, and there bee many reasons of this why the grace and fauour of God in Christ should be desi∣red and sought after aboue all other things.

[Reason 1] First, the grace and fauor 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 fauour of God in Christ is the roote and ground of all good things profitable and com∣fortable in this life, and in the life to come, it doth intitle vs 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 fauour of God in Christ, without that we haue no title to the least blessing or good thing whatsoeuer, no not the least crumme of bread: and

Thirdly, the grace and fauour 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 vnto vs, without which, they are but an heape of miseries, & (as the Preacher speakes in the booke of Ecclesiastes) accursed vanities and bitter vexations of spirit, giuen to make men more inexcusable, and to plunge them into deeper condemnation.

These reasons doe sufficiently cleare it, that the grace and fauor of God in Christ is to be desired and sought after aboue all other things, and let not this be a matter of spe∣culation, a matter of knowledge onely. [Ʋse.] Let vs not onely know it that the grace and fauor of God in Christ is a most excellent thing, but let the consideration of the excellen∣cy of it affect our hearts and soules, and make vs breath and seeke after it aboue all things in the world, it is the common course of the most in the world, to toyle and moyle, to trudge vp and downe night and day, farre and neere, seeking after wealth, honour, pleasures, preferment, &c. but as for the fauour of God in Christ, they regard it not, they haue little or no care to finde any assurance of that at all. Well, wee must not onely bee able to speake of the grace and fauour 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 stirre vs vp to desire it, and to spend both time and strength in seeking after it a∣boue

all other things, and this wee shall neuer doe till wee finde our selues to stand in need of it, wee must finde our selues to stand in extreame need of Gods grace and fauour in Christ.

Happily some will say, is there any that thinks he stands not in neede of Gods grace and fauour in Christ?

Indeed euery one in generall termes will say hee is a sin∣ner, and will confesse that he stands in need of Gods grace in Christ, but yet many find not themselues to stand in ex∣treame need of it, and that may thus appeare: do not ma∣ny in the world account great sinnes, little sinnes, and lit∣tle sinnes no sinnes at all? doe they not esteeme Sabbath breaking, customary swearing, idle and foolish talking, pet∣ty trifling sinnes? and if they be reproued for these sinnes, be not their answers ready? doe 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 iesting a little? why, this is nothing, I pray God I neuer do worse, and then I hope I shall doe well enough, and as for such as make conscience of these things, and carefully seek after assurance of Gods grace and fauour in Christ, doe they not load them with odious and reproachfull nick∣names, calling them puritanes, hypocrites, dissemblers and the like? Now what bee these things (I beseech you) but plaine euidences, and demonstrations, that howsoe∣uer many say they are sinners, and they stand in need of Gods grace in Christ, yet they thinke they stand not in so great need of it as indeed they doe? Labour we therefore to finde our selues to stand in extreame neede of the grace of God in Christ, and to find our selues without that in a most miserable case, in respect of the least of our sinnes, and finding our great need of Gods grace in Christ, let vs hunger and thirst after it aboue all things in the world, and be stirred vp carefully to vse the meanes that serue to work and increase assurance of Gods grace and fauour towards vs, and to seale it vp in our hearts, as namely, frequent and

diligent hearing, reading and meditating in the worde of God, prayer, vse of the Sacraments and the like, and yet further to stirre vs vp to affect the grace of God in Christ, and to seeke after it aboue all other things, consider these things.

1 First, if a man bee as wealthy as euer was Salomon, so that gold be as plentifull with him as chips or stones in the street, and he enioyes that wealth all his life, which is very vncertaine, as Iob saith 18.15. Brimstome is scattered on the house of the wicked, it is fit matter for Gods ven∣geance, if the fire of Gods wrath but touch it, it kindles presently and consumes all, but suppose hee enioy his wealth for the space of foure score yeares, or an hundred yeares, yet if he want the grace of God in Christ, hee is sure to haue hell for euer, and hee that loseth his soule for the gaine of all the world, hath but a miserable bargaine.

2 Againe, consider wee that it is not all the wealth in the world that can doe vs any good in time of distresse 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 dramme of that comfort Gods children finde in their sealed apprehension of Gods fauour towards them, and it is onely that that will minister comfort in time of distresse of mind, and in the hower of death, and therefore learne thou to prize 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 thy selfe stand in extream need of it, hunger and thirst after it, and seeke for it aboue all things, and neuer rest seeking till thou find some assu∣rance that it belongs to thee.

And that thou bee not deceiued remember the tokens of it before spoken of. Neuer rest till thou finde the holy meanes of saluation powerfull vnto thee to thy true con∣uersion, and to the working of grace in thee, and that thou hast some feeling of grace in thine heart, and that if the

Lord giue thee temporall good things, thou hast also power to vse them aright, and dost vse them purely, with praier, and to right ends; not to riot, pride, and to wan∣tonnesse, but to the glory of God, and to the good of thy selfe, and others, and that if the Lord take away some good things from thee, hee 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 vnto thee, and thou art made better by them, and if thou finde these and the like tokens, comfort thy selfe, and assure thy selfe, Gods grace and fauour in Christ belongs to thee; and howsoeuer these, and the like tokens and signes of Gods grace, and the sense of it in thine heart, may bee lost for a time, yet Gods fauour it selfe can neuer bee lost, but when all other things faile thee, that will stand by thee, and continue with thee for euer.

In the next place note we in a word, that our Apostle begunne 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 heere hee endes with the same wish, Grace be with you.

[Doct. 6] Teaching vs 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 saluation. And this may be easily further confirmed, for why? Election is of grace, Rom. 11.5. Vocation is of grace, 2 Tim. 1.9. Iustifi∣cation is freely by grace, Rom. 3.24. Faith is of grace, Phil. 2.13. Eternall life and saluation is of grace, Rom. 6.23. [Vse.] And all being thus of grace, where then is any place for mans merit, that our aduersaries, the Papists, hold and maintaine? Certainely Gods free grace and mans merit cannot stand together; if all bee of grace, there can bee no workes of preparation, meriting ex congruo (as they speake) not any worke meriting ex condigno, these bee but dreames, and deuices of idle braines.

I leaue them, and come to the last word, (Amen) In which the Apostle, as we shewed) signifies his desire of the things he praied for, and testifies his assurance to obtaine them. Touching desire in praier, I haue heretofore spoken. Now concerning assurance of obtaining things praied for, signified in this word (Amen) know thus much.

That wee must come to the Lord in praier with assu∣rance [Doct. 7] to bee heard, wee must be able to say Amen to our praiers: assent and affiance of heart must goe with the re∣quest of our lips made to the Lord, wee must by faith rest on God, for the accomplishment of the things wee haue heartily dersied. Marke 11.24. Saith Christ, whatsoeuer yee desire when yee pray, beleeue that yee shall haue it, and it shall be done vnto you. Iam. 1.6. But let him aske in faith, and wauer not.

And that wee erre not touching this point, know that our faith in praier must rest on the promise of God, 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 spirituall good things absolutely. Thus must our faith in praier euer haue relation to Gods promise.

Some may obiect, [Object.] that faith in praier is not alwaies needefull, for God sometimes heares vnbeleeuers, Psalm. 107. Dauid shewes at large, that when men are in distresse and misery, both beleeuers, and vnbeleeuers, they cry vn∣to the Lord, and hee deliuers them out of their distresse; he giues there many instances, therefore it may seeme that faith is not alwaies necessarie in praier, to make it accepta∣ble to God?

Answer: [Answ.] God doth sometimes releeue the oppressed, and heare their groanes and cries, though they bee vnbe∣leeuers, not because their praiers doe please him, and are acceptable to him, but for the execution of his iustice vp∣on such as wrong them. Iam. 5.4. Behold the hire of the labourers which haue reaped your fields (which is of you kept

backe by fraude) crieth, and the cries of them which haue reaped, are entred into the eares of the Lord of hoasts. It is thence cleare, that oppression, and defrauding of the poore, bee crying sinnes, and the cries of the oppressed bring downe Gods vengeance on their oppressors, God doth sometimes heare the cries and complaints of vnbe∣leeuers, regarding their cause (namely) their wrongs, and oppressions, not their persons, or praiers: and this he doth for two causes.

1 First, to set foorth the greatnesse of his mercy, that reacheth euen to vnbeleeuers, as hee suffers the Sunne to shine, and the raine to fall on the iust and on the vniust, Math. 5.45. so he doth not contemne the teares of them whose cause is iust, and cals for iudgement, though them∣selues be wicked.

2 Secondly, God sometimes heares the complaints of vnbeleeuers, regarding their cause, not their persons, or praiers, thereby to stirre vp true beleeuers to call on him more earnestly, when they see that euen the cries and the teares of the wicked are not fruitlesse, it is a notable in∣ducemcement to stirre vp true beleeuers to bee earnest in praier.

And let the consideration of it stir thee vp that art a true beleeuer, euen to come to the Lord in the praier of faith. Doth the Lord sometimes heare the cries and complaints of vnbeleeuers, which haue no promise made vnto them? Then doe thou remember the promise of God made to thee, and rest vpon it by faith, according to the tenour of it, say Amen to thy praiers. Let the assent and affiance of thine heart goe together with thy voice, and then vn∣doubtedly the Lord according to his promise, will heare and grant thy request.

From the word Amen, some obiect on this manner.

[Object.] Say they, it is an Hebrew word, and so a word of a tong vnknowne to the common sort, and yet it is vsed by them in praier; why then may they not vse many words of an

vnknowne tongue, and a whole praier in an vnknowne tongue?

Answer: [Answ.] Though the word (Amen) bee a word of an vnknowne tongue, yet by vse it is become as familiar as any other English word, and therefore this makes nothing for the defence of Popish praier in an vnknowne tongue.

Notes

• Interpre∣tation.
• The dutie of masters to∣wards their seruants.
• The iust dea∣ling of masters with their ser∣uants stands in 3. things.
• Prou. 12.10.
• Mat. 10.10.
• Prou. 31.15.
• 21.
• Eccles. 7.23.
• Vers. 24.
• There be 3. speciall things that masters are to yeeld to Seruants in e∣quity & con∣science.
• Exod. 23.12. Deut. 5.14.
• 1. Sam. 30.13.
• Deut. 15.13.14.
• All masters are to deale iustly & con∣scionably with their ser∣uants.
• Reproofe of such masters as faile in du∣tie towards their seruants.
• Masters are to try themselues by the things before deli∣uered.
• Three mo∣tiues to stirre vp masters to deale iustly & equally with their seruants.
• Iam. 5.4.
• Iere. 34. from 8. ver. to 17.
• Note.
• Right and ti∣tle to heauen∣ly inheritance doth not hin∣der any one from hauing part in the outward good things of this life.
• Confutation of a Popish fancy.
• Interpre∣tation.
• If masters and all superiours cont••nually remember that they haue a supreame heauenly Lord and ma∣ster aboue them, it is a notable means to make them conscionable and carefull in doing their duty. Iob 31.21.
• 22.
• 23.
• Vers. 17.
• Deut 17.20.
• Wh••nce it is that Masters and other Superiours a∣buse their po∣wer and au∣thority.
• Masters and other Superi∣ours are to haue an eie to that great and glorious Lord that is aboue them.
• Certaine knowledge of the truth of an argument either of per∣swasion, or of disswasion, is of great force to preuaile with them in whom that knowledge is.
• The excee∣ding hardnes and searednes of many mens hearts disco∣uered.
• Masters and all Superiours haue a most mightie and powerfull Lord and ma∣ster ouer thē.
• They are to serue that Lord in feare.
• How the Lord is said to be in hea∣uen.
• The foolish opinion of ig∣norant people met withall.
• Note.
• The parts of this Chapter.
• The conclusi∣on of this Epi∣stle subdiui∣ded.
• The first ge∣nerall part of this Chapter subdiuided.
• Interpreta∣tion.
• It is not suffi∣cient to be in∣formed what duties con∣cerne vs both in generall & particular, & to be stirred vp to the pra∣ctise of them, but to that in∣formation & incitement prayer must be added.
• Reproofe of them who adde not prayer to their hearing of the word of God.
• We are to continue and perseuere in prayer.
• Reproofe of such as pray by fits and starts, and of such as either breake ••he vse of that exer∣cise, or sel∣dome vse it.
• Two motiues to stirre vs vp to ••ontinu∣••••ce ••nd per∣•• ••uer••nce in praier.
• The excellent fruits of praier
• We must after an holy man∣ner be instant and importu∣nate with God in prayer.
• Reproofe of them who ei∣••heir prescribe to the Lord, when be shall heare their praiers, or are impatient if their requests be not speedi∣lie gran••ed.
• Note. Gods children are somtimes impatient, if the Lord de∣ferre to grant their requests.
• 2. Things are to be conside∣red to make vs instant and importunate with God in praier.
• 4. Reasons why the Lord doth deferre to grant the requests of his children.
• We must bee feruent in praier, and pray with earnest inten∣tion of hearts, minde, and body.
• Note.
• Many popish praiers lip-la∣bour and dis∣pleasing to God.
• Reproofe of such as are drowsie and sluggish in praier, or pray onely of cu∣stome & for fashion sake.
• 3. Things helpefull to make vs watchfull and feruent in praier.
• When wee haue cause to pray, we haue cause also to blesse the Lord.
• Reproofe of them who are so apprehen∣siue of their present affliction as they forget Gods mercies vouchsafed vnto them.
• Act. 9.15.
• The best and the most holy haue neede of the prayers of others.
• No man is to ••••••k himselfe 〈◊〉〈◊〉 ••xcellent in ••nowledge, or ••••ny other ••ce as that he hath no mind of other mens praiers.
• Note.
• A Popish ar∣gument for inuocation of Saints depar∣ted.
• Reply of the Papists.
• 〈◊〉〈◊〉 M••n••ster and the peo∣ple ought mutually to pray one for another.
• We must not rest in seeing the wants of our ministers, but wee must pray that the Lord would remoue them, and make sup∣plie of that which is wan∣ting vnto them.
• In what re∣spect the peo∣ple are to pray for their Mi∣nister.
• Note.
• He that will pray for ano∣ther must bee able to pray for himselfe.
• Reproofe of such as pro∣mise to pray for others, be∣ing not able to pray for themselues.
• Interpre∣tation.
• A mouth able to vtter foorth the secrets of the Gospell is absolutely needfull for the Lords Mi∣nister.
• Dumbe Mini∣sters are insuf∣ficient mini∣sters of the Gospell.
• Wee are to blesse God for giuing a mini∣ster to a peo∣ple able and fit to publish the secrets of the Gospel, & to pitty them tha•• want such a minister.
• God onely giues abilitie and liberty of speech.
• Confutation of free will as the Papists teach it.
• A Minister of the word that knowes holy things and hath thought vpon them must intreate the Lord to enable him to vtter them.
• A Minister of the word be∣ing not able to vtter the holy things he hath studied & thought vp on, vnles God giue him vtte∣rance, much lesse can o∣thers that are no Ministers be able to do it.
• Ability and liberty of speech to the minister of the Gospell, must be sought for at the hands of the Lord.
• Note.
• He that hath the gift of vt∣terance, ought to pray and to intreat others to pray for the continuance ••nd increase o•• that gift.
• Reproofe of those who rush vpon the works of their callings presu∣ming on their own strength.
• Interpre∣tation.
• The preach∣ing of the word, by the tongue and voice of man, thereunto cal∣led, is a thing lawfull and necessarie.
• The opinion of Anabap∣tists and Fa∣milists who denie the tea∣ching of the word by the ministrie of man, ouer∣throwen.
• Wee are to e∣steeme the preaching of the word by the voice of man called to that office, not a thing needlesse or arbitrary, but an holy ordi∣nance of God
• It is no easie matter truely to vnderstand and beleeue the doctrin of the Gospell.
• A sl••nder t••rowen vpon our Church by the Papists remooued.
• A faith easily has•• is no true faith, & here∣in many de∣ceiue them∣selues.
• Whence it is that men of excellent wits and greatest learning doe notwithstan∣ding erre in the doctrin of Christ his in∣carnation and offices.
• The excellen∣cie of the gos∣pell appeares clearely tho∣row the suffe∣rings of such as trulie professe it.
• That which the deu••ll thinkes will be a meanes to disgrace the Gospell the Lord tu••nes to bee a meanes to bring glory to it.
• Men looke not vpon the true profes∣sion of the Gospel with a right eie till they see the beauty of it thorow ma∣ny and great afflictions.
• Though the godly and the wicked many times suffer the same things, yet the c••uses for which they suffer, are much diffe∣rent.
• That sentence justified, that not the punish¦ment but the cause makes the Martyr.
• The case of popish Mar∣tyrs.
• I•• is rash judg∣ment to con∣dem men for troublesome p••rsons, onely because they suffer neuer examining the cause of their suffering.
• If we suffer a∣ny thing at the hands of men, we must look to the cause of our suffe∣ing, that we suffer for wel-doing.
• We must be ready to suffer losse of liberty and of life al∣so, if we be called vnto it, for the true profession of the Gospel.
• The failings of men in this particular du∣ty discouered.
• Interpre∣tation.
• We are espe∣cially to re∣member in our prayers, those that suf∣fer for the truth of the Gospel.
• How we are to practise this duty.
• Men that are in trouble must not be secure, but must be earn∣est with God themselues & intreate others also to pray for them that they may bee strengthned.
• There ought to be a perspi∣cuity and plainen••sse in the preachin•• of the word.
• Preaching that is full of obscu••ity, and aboue the vn∣derstanding o•• the hearers cannot bee iu∣iustified.
• We must not except against the doctrin of the word be∣cause it is deli∣uered in plain, easie and fa∣miliar termes.
• The Minister of the word must lay open the doctrine of the word, in such man∣ner as is suta∣ble both to the excellency of the matter, and to the dignity also of his ••wne cal∣ling.
• 2. particulars required in the right hand¦ling of the word of God.
• Sundrie sorts of teachers, briefly taxed.
• It is a very hard matter to preach the word of God aright.
• Interpre∣tation.
• Christian dis∣cretion, what it is.
• True belee∣uers must bee wise in their behauiour & dealings with the wicked & vnbeleeuers, and take heed that they giue them no iust cause of excep¦tion or of∣fence.
• Many profes∣sors of the Gospell iustly taxed for be∣hauing them∣selues vnwise∣lie in the sight of the wicked and prophane
• Note.
• 3. Things are to be conside∣red, seruing, to stirre vp true professors of the Gospell to carrie them∣selues wisely in the sight of the wicked.
• Note.
• Though we are to eschew the corrupti∣ons and bad manners of the wicked, yet we are not to auoyd all m••nner of deal••ng with them.
• Reasons why the Lord will haue his chil∣dren liue a∣mong the wicked.
• Some briefly taxed, who refuse to liue in anie fellow∣ship with no∣torious sinne∣full men.
• The Godly may liue a∣mong the wicked only as they stand in some relati∣on with them
• Note.
• The Godly may haue dea∣lings with the wicked onely as iust occasi∣on is offered.
• Wicked men and vnbelee∣uers are in a most misera∣ble state and condition.
• Wicked per∣sons are to consider their fearefull con∣dition, and to hasten out of it as soone as possibly they may.
• The happie condition of such as truely beleeue in Ie∣sus Christ.
• Interpre∣tation.
• The time and oportunity of doing good both in re∣spect of our selues and o∣thers, is to bee taken and v∣sed when it is offered.
• A difference of good things that are to bee done by vs is to be obserued
• We are to ob∣serue the Lords graci∣ous visitation of vs by the m••nistrie and preaching of the Gospell and to make vse of it for our good while it is of∣fered.
• 2 Mot••ues to stirre vs vp to obserue the time of the Lords graci∣ous visitation of vs by the pre••chi••g of his Gospell, and to make vse of it while we haue it.
• In vsing the oportunity of wel doing we must bee like¦wise Mar∣chāts or trades¦men, we must gaine the time formerly lost by our negli∣gence, by dou¦ble diligence.
• It must be far from true be∣leeuers to spend their time in trifles, and after the manner of the world, they must vse more then ordinary diligence in doing good things.
• Note.
• 2. Motiues to stirre vs vp to redeeme the time of doing good with the losse of our own ease, pleasures, and profits.
• Interpre∣tation.
• Our speach must be seaso∣ned with the salt of grace, and sauour of grace, as pow∣dred meats doe of salt.
• 5. Special gra∣ces wherwith our speech must be seaso∣ned & where∣of it must taste and sauour.
• A reuerent re∣gard of God and men.
• Modesty.
• Meekenesse.
• Sincerity.
• Care of other mens good name.
• Reproofe of such persons as many waies vtter foorth vnsauoury speeches.
• Foure mo∣tiues to stir vs vp to haue our speech season∣ed with grace.
• Our speach must not only be a mani••••st¦ation of grace that is in our hearts, but it must also be fit to worke grace in those that heare it.
• There is no place for fond foolish idle, and fruitlesse s••eeches.
• Two rules to be obserued, seruing to make our speech fit to minister some good in the hearers.
• Interpre∣tation.
• Continuall cus••ome of speaking holi∣ly and graci∣ously brings men to spiri¦tuall wisdome and enables them to speak fitly, and to good purpose vpon euery occasion.
• Note.
• 1. Tim. 4 15.
• Such as desire to speake words of cō∣fort in time to a weary soule, must haue their mouthes at all other times full of graci∣ous speaches.
• Note.
• Through the vse of rotten and corrupt speach men are made vn∣fit to speake to good pur∣pose vpon a∣ny occasion.
• Eccles. 10.3.
• Psal. 109.17.
• Note.
• A Christian must know how to speak when hee is demanded any thing that pertaines to his Christian faith and pro∣fession.
• Confutation of Popi••h im∣plicit faith.
• Reproofe of such as are not able to giue any good account of their faith.
• Christians must not only know what to speake, but also how to speake fitly to the present purpose, & so as they may do most good. To that ende all due circum¦stances must be considered
• Reproofe of them who ob¦serue not due circumstances in admoni∣shing or repro¦uing of others
• The second generall part of this Chap∣ter, and the conclusion of this whole Epistle.
• The honestie, fidelitie and good qualities of the messen∣ger, common∣ly makes the message more welcome and better regar∣ded.
• Reproofe of such ministers▪ as carry them selus basely & offensiuely in the sight of those to whom they are sent.
• We are to pray that all that are sent about the Lords holy businesse may be as well godly men as good schol∣lers.
• Interpre∣tation.
• It is a great honour, to be a brother in Christ, a mi∣nister of the gospell, and to be specially imployed in that seruice.
• It is mon∣strous impie∣tie to turne the titles of honor, which God hath gi∣uen to his ser∣uants into matter of scorne and contempt.
• It is matter of comfort to be of the bro∣therhood with the members of Iesus Christ.
• Though we are to loue all men, yet more specially and more entirely are we to loue the Saints and children of God who are ou•• brethren in Christ.
• The order of Christian loue
• Many iustly reproou••d who hate them that are renued accor¦ding to Gods image, and spitefully a∣buse them, & loue and de∣light in them who beare the image of Satan.
• We are to loue them that beare Gods i∣mage because they beare it, and a godly man or wo∣man because they are god∣ly.
• This is a spe∣ciall note that we are Gods children.
• How we may be sure that our hearts are mooued with a sanctified motion of loue.
• The chiefe ornament of a Minister of Christ is faith fulnes in the execution of his office.
• Ordinarie Ministers that are truely called to that office, are fellow-ser∣uants with the Apostles.
• Comfort to all true Mini∣nisters of the Gospell, who faithfully la∣bour in their calling.
• Interpre∣tation.
• The falles & faults of men after their true repen∣tance and tur∣n ng to the Lord are to bee forgotten of vs.
• Reproofe of them who once know∣ing another to be guilty of some great sinne, euer af¦ter thinke hardly of that partie though they see mani∣fest tokens of his repentāce.
• Comfort to such as haue been guilty of foule sins, but now are truly humbled for the same.
• Note.
• If men be con¦ioined not only by the bond of one faith and re∣lig on, but al∣so by some naturall or ci∣uil bond, they are in that re∣spect bound to loue and regard on an∣other more tenderly.
• Reproofe of them who re¦gard those least who are of themselues.
• Interpre∣tation.
• Particular Churches may desire to know the e∣state one of another, and particular per∣sons may en∣quire after the estate of other Churches. Nehem 1.2. Reason.
• It is lawfull to desire to heare newes from other Chur∣ches, and tou∣ching such as be speciall in∣struments of Gods glory in them, if it bee not for nouel∣ties sake.
• The principall causes why we should de∣sire to heare newes from other Chur∣ches.
• It is good for vs to be ac∣quainted with the state of Gods children that be in pri∣son, or in any other trouble or affliction.
• Que••t.
• The great good that comes vnto vs by our know∣ledge and due consideration of the state of Gods chil∣dren in time of their trou∣bles and affli∣ctions disco∣uered.
• We are chief∣ly to inquire how it stands with other churches, and with our freinds absent in respect of religion.
• Reproofe of them that chiefly inquire after other things.
• The ministers of the gospell are chiefly to intend in their speeches and mini••teri••ll actions, the spirituall ioy and comfort of such as be∣long to God.
• Many mini∣sters of the gospell iustly reproou••d, but especially the wickednes of popish teachers dis∣couered.
• True & sound comfort of heart is ordi∣narily deliue∣red by the ministers of the g••s••ell out of the word of God.
• Speciall ac∣count to bee made of the comforts of the word, de∣liuered by the ministrie of faithfull Mini∣sters.
• The second branch of A∣postle conclu∣sion.
• Interpre∣tation.
• Sending of salutations is not onely a matter of ci∣uility, but a duty of loue that one chri∣stian is to yeelde to ano∣ther, and it must proceede from loue.
• Reproofe of those who yeelde to o∣thers only a verball and complemen∣tall salutation.
• Motiues to stirre vs vp to salute others heartily.
• The constant suffering of men and their imprisonment ought to moue vs to loue and to honor them aboue other professors.
• We are not to thinke as the world doth touching those that are imprisoned for the truth of God.
• The same af∣flictions befall diuers of Gods chil∣dren.
• Comfort to Gods children in time of their grieuous af∣flictions.
• It is a matter of honor and dignitie to be of the kindred of such as are godly and worthy in∣struments of Gods glory.
• True piety is not onely an honour to those that haue it, but it brings ho∣nour also to all their kin∣dred.
• It is the grea¦test honour that can be, to be brother to the Lord Ie∣sus, and the a∣dopted sonne or daughter of God his fa∣ther, in and thorow him.
• After mutuall reconciliation between par∣ties that haue beene at diffe∣rence, all for∣mer offences ought to bee cleane forgotten, & there ought to be a doing good one to another, as occasion is offered.
• A common saying a∣mongst men iustly taxed.
• Letters▪ of commendati∣on may law∣fully be giuen to men.
• How and to whom letters of commen••∣dation may be giuen.
• The giuing of letters com∣•• 〈…〉〈…〉
• The Ie••uites justly taxed for their bold presumption in taking to themselues the name of Iesuites.
• Obect.
• Names of speciall signi∣fication may now be giuen to children.
• The vse we are to make of our a mes giuen vs at our baptisme.
• The Lord vouchsafes titles of honor to his children euen in this world.
• Note.
• The right way to get honour and estimation in the world.
• Note.
• Interpreta∣tion.
• True belee∣uing Iewes may challenge it as an honor to them that they are des∣cended of such ancestors
• The belee∣uing Iewes are not to bee hated, because they are Iewes, but they are the more to bee loued euen in that respect.
• To be descen¦ded of excel∣lent and wor∣thy ancestors, is an honour and dignitie, when it is ioi∣ned with true faith in Christ
• Note.
• Personall suc∣cession is no∣thing worth without the truth of faith.
• Interpre∣tation.
• Mar. 1.14. Isai. 1.4.53.1.
• It is an excel∣lent thing when men ioine their hearts and hands toge∣ther in aduan∣cing the king∣dome of God
• Wee are to pray that the ministers of the Gospell may ioine together as one man in aduancing Gods king∣dome.
• A vile and dis∣commēdable thing it is, when men ioine hands and hearts together to hinder the doctrine of the Gospell.
• It is not in∣ough for vs to wish as wel as o••hers to the ••urtherance of the G••spell, but we must doe some thing together with them that labour that way.
• Such as onely wish well to the doctrine of the Gospel ••nd yet helpe ••t not forward any thing at all, are repro∣ued.
• It belongs to priuate per∣sons within compasse of their callings to helpe for∣ward the do∣ctrine of the Gospel.
• In two things especially, may pr••uate per••ons helpe forward the doctrine of the Gospel.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 *
• Two motiues to stir vp pri∣uate persons to helpe for∣ward the do∣ctrine of the Gospell.
• Peter was ei∣ther not at Rome when this Epistle was writen, or else he was much too blame.
• The doctrine of the word and Gospell is that where∣by God doth rule & raigne amongst vs, and ouer vs, in speciall manner.
• Triall of our selues, whe∣ther we bee vnder the spe∣ciall gouern∣ment of the Lord or no.
• Note.
• Comfort for all that cheer∣fully subiect themselues to the doctrine of the word and Gospell.
• Interpre∣tation.
• It is a great comfort to the ministers of the Gospell when they see others ioyne hands with them to the aduancement of Gods king∣dome.
• The right way to cheere vp the heart of a faithfull mi∣nister is to ioine hands with him in aduancing Gods king∣dome.
• Men of great gifts & graces neede some∣times encou∣ragement counsell, and comfort from men of mea∣ner gifts and graces then themselues.
• Men of mea∣ner gifts then our selues are not to be de∣spised of vs.
• Interpre∣tation.
• The Minister of the gospell is in speciall manner the seru••nt of Christ.
• Ministers of the gospell must looke they deliuer nothing, but that which is according to the will of Christ, and for his glory.
• Comfort for all true Mini∣sters of the gospell.
• Men are to esteeme the Ministers of the gospell, as the seruants of Christ.
• We must ear∣nestly pray for others to∣gether with our selues, and especially those with whom wee stand in speci∣all relation.
• Reproofe of such as sel∣dom or neuer pray for o∣thers together with them∣selues with any earnestnes
• Note.
• It is no easie thing to pray well.
• Hinderances of true and hearty praier.
• They deceiue themselues which thinke it is an easie matter to pray well.
• Comfort for such as finde sometimes a dulnesse and deadnesse vp∣on themselues in praying.
• Whether a man may striu in praier, in a set forme of praier
• Note.
• Interpre∣tation.
• Perseuerance in soūd know¦ledge and in sincere obedi∣ence to Gods will, is the free gift of God.
• That popish opinion con∣futed, that men regene∣r••••e are able to do good and to obey Gods will without concurrence of new grace following.
• Such as are truly regene∣rate, are to acknowledge at all times their owne impotency & insufficiencie to any good thing.
• Constancy & perseuerance in sound knowledge & obedience to Gods will is an excellent thing.
• Luke. 9.62.
• Note.
• Such as haue begunne to shew them∣selues sound in knowledge & sincere in obe∣dience to Gods will ought to go on in the same.
• Note.
• 2 Motiues to stirre vp such as are sound & sincere in the profession of the Gospell to continue and to go on in the same.
• 2 Speciall things requi∣red in them that would continue in the sound and sincere profes∣sion of the Gospell.
• Confutation of the Fami∣lists, holding an absolute perfection in the regenerate in this life.
• In sound and sincere obedi∣ence to Gods will is requi∣red a confor¦mity to all the will of God.
• Wee must not carry in vs partiall affe∣ctions in re∣spect of sinne.
• Interpreta∣tion.
• Zeale & bur∣ning loue to∣wards others, ••uer brings foorth a care∣full perfor∣mance and practise of all good duties towards them.
• Whence it îs that men all∣together neg∣lect the doing of good duties to their bre∣thren, or else do them cold∣ly in by-re∣spects.
• What zeale is
• 2. sorts of zeale.
• Zeale is to be manifested two waies.
• Zeale ought to be found in all, but especi∣ally in publike persons and such as haue the gouern∣ment of o∣thers.
• Reproofe of such as want zeale to their brethren.
• Two mot••ues to stirre vs vp to labour af∣ter zeale, and burning loue towards our brethren.
• Gods chil∣dren haue somtimes in them a great measure of zeale and bur∣ning loue to their bre∣thren.
• That popish opinion con∣futed, that men cannot know whe∣ther they haue grace or no.
• The great zeale that is found in Gods chil∣dren ought to lead vs to a consideration of Gods great loue to his children.
• Note.
• Wee are to witnesse the good things and graces that are in our brethren, when our witnesse may do any good.
• When we are to witnes the good things that are in our brethren.
• Interpre∣tation.
• It is a lawfull and commen¦dable course of life to be a professed Physitian.
• Good and wholesome Physicke is to be esteemed as a blessing of God and of needfull vse at sometimes.
• Note.
• Three things to be remem∣bred in the vse of Physicke.
• We are more to esteeme of the physicke for our soules, then of the physicke for our bodies.
• Few are skil∣full Physitians for their soules.
• We are so to carrie our selues in our particular cal∣lings, as wee may iustly gaine loue from them with whom we haue to deale.
• How this may be done.
• Though dis∣sembling hy∣pocrites may deceiue good men, yet they cannot de∣ceiue the Lord.
• Professors of Religion are to looke to the soundnes of their pro∣fession.
• Note.
• The third branch of the Apostles con∣clusion.
• Interpreta∣tion.
• Wee are to loue those Christians we neuer saw, and to testifie our loue vnto them by all good means.
• Such as want loue to the members of Christ where∣soeuer they be, cannot as yet assure themselues to be mem∣bers of the body of Christ.
• Professors of the same true religion are to hold them∣selues as bre∣thren one to another, and to loue one another as brethren, euen heartily and mutually.
• We that pro∣fesse the same true faith, are to remember that in that respect we are brethren, and are to loue one another as brethren.
• Deadly ha∣tred of our brethren, and the s••uits of it, are the de¦u••lls lessons.
• Note.
• We are to ho∣nour men more or lesse, according as they honour God.
• In honouring one man a∣boue another, not wealth or outward estate, but pietie and re∣ligion are to be respected.
• Note.
• Note.
• A familie wherein there is a constant vse of holy exerc••ses, and the members of it thereby fram••d to ho∣linesse and re∣ligion, is as a l••tle visible Church.
• An excellent motiue to stir vp gouernours of families to a religious or∣dering of their families.
• What a fami∣lie is, wherein there is no re∣ligious order.
• Another ex∣cellent mo∣tiue to stirre vp masters and gouer∣nors of fami∣lies, to order th••ir families religiously.
• Interpre∣tation.
• The Epistles of Paul, and other bookes o•• Scripture may, and ought to bee read in the publike as∣embly.
• The Papists iustly taxed in that they for∣bid the rea∣ding of the Scripture a∣mong the people.
• We are not to despise the publike rea∣ding of the Scripture.
• The Epistles of Paul, and other bookes of Scripture doe not onely belong to thē to whom they were particu∣larly written but doe ind••f∣ferently be∣long to all Christians.
• An answer to a foolish con∣ceit and fond obiection of the Papists.
• Wee are to make vse of the bookes of Scripture ei∣ther read or expounded to our selues par∣ticularly.
• Many are de∣••••ctiue in this ••utie.
• Two motiues to stirre vp to make vse of the word of God either heard or read to our selues particularly.
• That we may and ought to read other ho¦ly writings, besides the written word of God.
• Men are blame-wor∣thy for not reading holy bookes writ∣ten by men.
• Interpre∣tation.
• It is not enough to read the word our selues, or to heare it read, but we must also at∣tend to the preaching of it in the pub∣like ministrie of it.
• Reproofe of such as neg∣lect the pub∣like ministery of the word.
• The place of a Minister doth not ex∣empt him frō othe••s mens cha••••table ouersig••t and carefull ad∣monition. How such admonition must be vsed.
• A Minister of the word ought dili∣gently and carefully to consider his ministrie.
• Reproofe of such ministers as consider not the weight of their calling.
• Ciuill gouer∣nors in pub∣like or in pri∣uate, are to consider the weight of their office and calling.
• Ciuill gouer∣nors iustly re∣proued for not considering the waight o•• their office and calling.
• Two things are to bee thought vpon by such as bee ciuill gouer∣noure.
• Note.
• It is not in∣ough for a mi∣nister of the Gospell to performe one part of his of∣fice alone, but he must exe∣cute and ful∣fill all and e∣uerie part of his office.
• Repr••fe of Ministers al∣together care∣lesse of their dutie, and of such also as do their duty but in part.
• Such as bee in any place of ciuill gouern∣ment must fulfill their of∣fice, executing and doing all & euery part and dutie of the same.
• Reproofe of such as rest in the doing of some of the duties of their place and cal∣ling, and neg∣lect others.
• A motiue to stirre vp men to fulfill their office in any place or cal∣ling.
• In that a mi∣nister of the gospell hath receiued his ministry from the Lord, it is of great weight to perswade him to a carefull performance of his duty.
• In euery law∣full calling, wherein men are, they must remember that they haue receiued it from the lord.
• Men hauing an eye to the Lord, from whom they haue receiued their places and callings, it makes them contented and thankfull, and humble, and faithfull, and conscionable, in discharging their duties.
• The shutting vp of this Epi∣stle.
• Interpreta∣tion.
• It is an olde sleight of Sa∣tan and his instrument▪ (if they can to thrust vpon the Church forged and cou••terfet writings in stead of true, to corru t re¦ligion and to deceiue Gods people.
• We are not to be troubled at this that many Popish Ca∣nons, Decrees and determi∣nations are fathered vpon Apostles, Fa∣thers, and Councels.
• It is needfull ••here should be some infal∣lible workes by which men should know Scripture to be Canonicall
• The Popish note & marke of Canonicall Scripture.
• Note.
• True and in∣fallible marks and notes of Canonicall Scripture.
• We are to bee perswaded that the books of the old and new Testa∣ment are the word of God.
• Note.
• Gods childrē should bee far from carnall securitie and confidence in their strength and wisdome in time of their affliction
• Gods chil∣dren are to seeke to God for strength, power, and comfort in time of their trouble.
• Wee are to take notice of the afflicti∣ons of our brethren, and to be so mind∣full of them as that we helpe and releeue them what we are able.
• Iust reproofe of those who enioying ma∣ny good things passe their time in iollity, & for∣get the affli∣ction of their poore bre∣thren.
• We are to profit by the afflictions of others that are knowne to vs.

  How wee are to profit by them.
• The fruites of Gods free loue and fa∣uor in Christ.
• The tokens of Gods free loue and sa∣uor in Christ.
• Nothing is more to be desired and sought after then the free grace and fa∣uor of God in Christ.
• Our harts are to be affected with the ex∣cellency of Gods grace & fauour in Christ, that we may seeke after it aboue all other things.
• We must find our selues to stand in ex∣tream need of Gods grace & fauour in Christ.
• Two motiues to stir vs vp to affect Gods grace in Christ, and to seeke after it aboue al other things.
• Note.
• Gods free grace is all in all in the mat∣ter of salua∣tion.
• Mans merit hath no place in that matter of saluation.
• We must pray to the Lord with assurance to be heard.
• Faith in praier must rest on Gods pro∣mise.
• Two causes why God sometimes heareth the cries of vnbe∣leeuers.
• Gods mercie to vnbelee∣uers conside∣red must stirre vp true belee∣uers to come to the Lord in the praier of faith.