Exposition of Colossians

THIS Epistle was written by S. Paul, when he was prisoner at Rome. The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colossae, that after they of that Church had been converted by Epaphras to the faith of Christ, and instructed in the truth of religion, according to the doctrine of the Apostles, they were in danger to be seduced by false teachers, raised up by Satan, who sought to impose and thrust upon them the observation of circumcision and certain rites of the ceremonial law abolished by Christ, and to entangle them by many philosophical speculations, and to bring in the worship of Angels, and many other sorts of will worship devised by themselves. The Apostle hearing of this imminent danger like to fall upon them, was induced to write this Epistle unto them, as an Antidote against poison, and a remedy against these evils. The sum and substance of this Epistle is thus much: That the Colossians ought to continue constant in the doctrine of saith delivered unto them by Epaphras, and to avoid the corruption of flattering novelties and deceivers, and to join to constancy in faith, study, care, and practice of good life; to which purpose he subioines many exhortations both general and special. The material parts of this Epistle, besides the Proem and the Conclusion, are two [ 1] The first is concerning Christian doctrine, in the two first [ 2] Chapters. The second touching Christian life and conversation, in the two chapters following. And so much be spoken of the general, resolution of this Epistle.

And to omit further subdiuision, this first Chapter contain, four parts: The first is a comprehension of such things as are premitted in the first and second verse. The [ 1] second is the proeme or entrance, standing on a congratulation [ 2] and comprecation, from the third verse to the 12. [ 3] The third is a summary declaration of the doctrine of Christian faith, from the 12. verse to the three and twentieth. [ 4] The fourth is an exhortation to a constant continuance in that doctrine, from the 23. verse to the end of the Chapter. And so much of the first Chapter in general. Touching the first part, containing things premitted, therein is offered to our consideration the sender of this Epistle, the parties to whom it was sent, and the salutation of them. The sender in the first verse, Paul, who joineth to himself Timothy a brother. And he describeth himself by his office and the efficient cause of it, that he was an Apostle, and designed to that office by the will of God. The parties to whom it was sent, are set down in the second verse, namely the Colossians, who are set out by three epithites, Saints, faithful, brethren, and all these in Christ. Then followeth the salutation in the last words, wherein the Apostle wisheth and prayeth for two things to be given, Grace and peace, and both these from God the fountain of all good things, and from him as he is our father in Christ, and from the Lord Jesus Christ the Mediator, by whom all good things come. And so much be spoken in general of the first part of this Chapter. Come we now to speak of the first verse of this Chapter.

Paul an Apostle. ] The word Apostle in general acception signifies one sent as a Messenger: in the New Testament with this addition [of Jesus Christ] it signifies more specially one called immediately by Christ to preach the Gospel, and by him sent to the whole world, without limitation, and to that end furnished with understanding and knowledge of the Gospel, and doctrine of salvation, immediately by the inspiration and revelation from the spirit of Christ, having infallible assistance and testimony of the holy Ghost, that he cannot err in executing his Apostolical office, and having also the gift of working miracles, of conferring the holy Ghost by laying on of hands and of correction, as Peter corrected Ananias and Sapphira, Act. 5. The meaning then of Paul in saying an Apostle of Jesus Christ, is this, that he was thus called to be an Apostle thus furnished, & had this assistance, testimony and power by the will of God, that is, by the eternal counsel and purpose of God, who as he saith Gal. 1.15. separated him, &c. The words then are thus to be understood, that Paul was immediately called by Christ to the office of an Apostle, and sent by him to preach the Gospel to the whole world, and to that end furnished with knowledge of the doctrine of salvation by immediate inspiration of the spirit of Christ, with the infallible assistance of the spirit, and designed to that office by the eternal counsel and purpose [Doct. 1] of God. Come we to the doctrine. First, it is to be marked that Paul here stands upon his office and calling, that he is an Apostle immediately called and sent, and this he doth almost in the beginning of everyone of his Epistles, to put a difference between himself and false Apostles; whence only note we thus much, that all true teachers are able to show their commission that they are lawfully called and sent to preach, that they have both the inward and outward lawful calling. Christ himself took not on him the office of Mediator, nor the office and honor to be made the high Priest, but as he was called to it of his father Heb. 5.5. Much less ought any to take on him the office of a public teacher without lawful calling. And therefore it is Anabaptistical to think that any man that will may preach without special calling. A word is sufficient of that point. In that Paul was an Apostle of Jesus Christ, one immediately called and sent sent by him to preach the gospel, it followeth upon this necessarily, that his doctrine delivered in this, and in his other Epistles, is heavenly, and is to be embraced, believed, and followed as the doctrine of Christ Jesus. For why? his doctrine being given by inspiration of the spirit of Christ, both for matter and manner, he teaching as he was acted and moved by infallible assistance of the spirit of Christ, it must needs be the undoubted oracle and immediate word of Christ, and so to be received. Paul therefore gives thanks to God on the behalf of the Thessalonians, Thes. 1.2.13. that they received of him and other Apostles the word of the preaching of God, not as the word of men, but as it was indeed the word of God. Objection. [Objection.] Some may say Paul spake and delivered some things in writing not given by inspiration of the spirit of Christ, but of himself, as he saith to the remnant I speak, and not the Lord, and therefore some things recorded in the Epistles of Paul are not to be received as the word of Christ.

Answer. [Answer.] The meaning of that place alleged is that the Lord had not given any such express commandment as Paul there delivered, but he by collection and interpretation of the Scripture did gather it, & so speak not of himself, but by the assistance of the spirit of God, as we find in the 40. verse of that Chapter and so notwithstanding that it remains a truth that the doctrine of Paul and of the other Apostles of Christ is heavenly and simply to be believed, and obeyed as the doctrine of Jesus Christ.

This may strengthen us against the poison of all other [Use. 1] doctrines either contrary or differing from the doctrine of the Apostles and teach us to hold them within compass of the Apostles own censure of Anathema. If any man or Angel preach otherwise &c. hold and adjudge him accursed; and let this arm us against all the devised doctrines of the Church of Rome, for let that Church prove unto us that their teachers have apostolical power and authority the same that the Apostles of Christ had and the infallible assistance of the spirit of Christ in that they teach differing from the doctrine of the Apostles and then we shall have some reason to condescend to their opinions and to receive their unwritten traditions; but if that be a privilege and prerogative belonging only to the Apostles the planters and first founders of the Church of the New Testament, and not descending and passing by succession to any other (as indeed it is) surely then we cannot hold their ordinances and traditions being (at the least) diverse from the constitutions of the Apostles any other thing then mere inventions of their own brains. [Object.] But they reply and plead for themselves that their traditions and ordinances are not to be taxed as mere inventions of men, because they are not ordained by mere human power, but by Christ his warrant and authority by such as are placed over his Church of whom Christ saith, He that heareth you heareth me so that their traditions and ordinances are not appointed by mere human power, but by the holy Ghost joining with their teachers in the regiment of the faithful. A fair color and gilding set upon a rotten post.

To answer them and their allegation ( He that heareth you, [Answ.] heareth me &c. ) it is true indeed that he that heareth the Apostles and such as follow them in the office of teaching, the pastors and teachers of the new testament heareth Christ, but how? surely so long as they teach nothing but that Christ hath taught. Christ hath not assured us that whosoever heareth men (though called to teach) heareth him simply whatsoever men teach; but so long as men preach God's word, and doctrine thence grounded, and that appears, the comforter (saith Christ) which is the holy Ghost, there Christ promiseth that his spirit shall suggest and bring all things to the minds of his Apostles and their followers which he had taught them, not any new doctrines or revelations; they then that speak anything of their own contrary or diverse from the doctrine of Christ and his Apostles in the new testament, falsely pretend the holy Ghost, and let the Church of Rome set what gloss soever they can upon their unwritten traditions, they cannot free them from being found mere human inventions, and their worship built upon them, unreasonable and foolish, for devised worship must needs taste of the vessel whence it came, the brain of man, full of ignorance and folly in matters concerning God and [Use. 2] his worship. As we are to avoid doctrine contrary and dissenting from the doctrine of the Apostles and to hold it accursed so are we to yield reverence faith and obedience to the doctrine of the Apostle Paul and to whatsoever is taught agreeable to the same, as to the doctrine of Jesus Christ, as if Christ should speak immediately from heaven, for the ministers of the Gospel being the Ambassadors of Christ and speaking in his stead as we have it, and being faithful and delivering nothing but the revealed will of Christ are to be heard as their Lord and master Christ Jesus whose messengers and Ambassadors, they are. Quest. [Quest.] It is not the letter but the sense and meaning of the holy Ghost in the writings of the Apostles that is to be heard and received, as the doctrine of Christ now as S. Peter hath told us: in the Epistles of Paul some things are hard, &c. and there is difference of expositions of the writings of the Apostles: How then shall we that are unlearned know what doctrine is agreeable to the true meaning of the holy Ghost, in the writings of the Apostles? I answer [Answer.] first in general as one doth in a like case unto the Papists, objecting that the scripture is hard and therefore to be kept from the vulgar and common sort; though many things in the Epistles of Paul be hard yet the way and means to come to the true understanding of them is to read and hear them diligently, to mark them attentively, to pray heartily and to judge humbly. But for more special direction to know what doctrine concluded out of the writings of Paul is agreeable to the meaning of the holy Ghost in the same, we must remember two things which by diligent reading and careful observation any one may easily find in the writings of the Apostle. First that the whole teaching of the Apostle doth run upon Christ his whole doctrine, as a structure or house is built on Christ the foundation as himself speaketh, no man more advanced the glory of Christ, euincing and proving justification and salvation in and by him alone, and none more withstood such as preached the law or intermingled the law with the Gospel in the matter of justification then he did, we preach Christ &c. and Chap. 2.2. I esteemed, &c. and many like sentences we find in his Epistles he runs almost in every line upon the name of Christ and the advancement of his glory. The second thing to be remembered is that in the doctrine of the Apostle concerning the worship and service of God, which we are to perform in way of thankfulness for his mercy, the Apostle doth urge upon us inward holiness and spiritual worship and service. I beseech you, &c. and in this Epistle he much condemns external worship and worshipping of Angels and commends unto us inward holiness and spiritual worship. By these two general things remembered we may easily discern who expound the writings of the Apostle aright and derive doctrine from thence consonant to the meaning of the holy Ghost, (namely) they, who with the apostle preach Christ with all due respect of his glory in the work of redemption and salvation, and without any impeachment or derogation from him in regard of his kingly, priestly, or Prophetical office, they that teach Christ in all things to have the preeminence as it is verse. 18. of this Chapter, and propound spiritual worship and service of God standing in mortification of the flesh and newness of life, and that these are essential notes of true doctrine we find them laid before us by S. John in his first Epistle the fourth, in the trial of spirits in discerning the spirit of truth from the spirit of error, he teacheth that the doctrine is good and of God that is founded on Jesus Christ incarnate, and holds the truth of his incarnation. And secondly that propoundeth spiritual worship of God for saith he verse 5. false teachers and Antichristian spirits are of the world and speak of the world, they are earthly and carnal they teach a plausible and pleasing worship fitting the folly and corruption of man's nature, consisting in bodily exercises rites and ceremonies, things of great estimation and admiration in the world; on the contrary the teachers and spirits that are of God, even in outward actions of religion require inward heavenly and spiritual worship of God agreeable to the will and nature of God standing in true faith of the heart, true contrition of the soul and other fruits of God's spirit. By these two notes, namely preaching Jesus Christ incarnate with all due respect of the honor of his name as •• e only king, Priest, and Prophet of his Church, and by propounding spiritual worship of God we may easily discover the exposition and doctrine concluded from the writings of the Apostle, which is most agreeable to the meaning of the holy Ghost in these writings and having found the truth we are to cleave unto it, and to yield reverence, faith and obedience to it as to the doctrine of Jesus Christ. So much touching the description of Paul by his office. Now to the efficient cause of it in the words following, (By the will of God;) we are to mark that the Apostle in setting down the efficient and first true cause of his Apostleship, excludeth his own will, that he was called, to be an Apostle and sent to preach the Gospel not by his own will, but by the will of God. He had no such will or disposition, in himself, no doubt he was unwilling, but the Lord who in his eternal council had appointed him to that office in his good time by his grace called him and of unwilling made him willing, and even then when he was a bloody persecutor, the Lord's will [Doct. 2] was effectual to make him a famous preacher. See then how the Lord brings his purpose to pass for the good of those that belong to him, in their advancement to some good place and calling even then, when they themselves are most averse, unwilling, repugnant and utterly against it. We read when Moses shown himself most backward, pleaded excuse and entreated the Lord to send some other then the Lord's will was effectual to advance him to that honor to be the messenger to Pharaoh to deliver Israel to have the leading and government of a mighty people. We find the like of Jeremiah the Prophet in the first Chapter of his prophecy, and when Jonah the Prophet flatly refused to go to Nineveh, & as he thought fled from Nineveh, then the Lord overruled him and advanced him to be a means of the repentance of that City, as we read in the prophecy of Jonah. Use. Doth the Lord by the effectual [Use. 1] working of his will call and advance men to some place and calling, even then when they are carried in a contrary course. Let this then in the first place strengthen our faith in his providence and goodness, that when we are called and set in any lawful calling and go on with good conscience in that calling, the Lord will assist us and help our infirmities. For doth the Lord call to any service and not give strength to perform it? yes doubtless though we find our infirmities still resting upon us, yet if we hold on a constant course in that calling we shall find supply of strength. The Lord could (if it had so pleased him) have made Moses eloquent but he did not, that his glory might more appear, yet he was with his mouth and taught him what to say as he promised. Moses found continual aide and assistance and supply of his want from the Lord, and thus shall they that go on with good conscience in a lawful [Use. 2] calling. Again doth the Lord many times dispose them that belong to him, to a place and dignity clean contrary to their meaning, will, purpose, and course of life formerly held? then let all God's children learn for their comfort that God's providence watcheth over them for their good, when they full little think of it, full little did Paul think when he breathed out threatenings and slaughter against the Church of Christ that he should have been a preacher of his Gospel, but that good will and providence of God over his, ever waketh and never sleepeth, though they sleep, and never think of any such thing, nay please themselves in a contrary course, yet his providence is working for their comfort, health, life, advancement unto honor, &c. do not many natural things make this a clear point and preach thus much unto us? grows not the grass and corn when we sleep, and the best herbs for our health and use? Come not sweet shewers when we sleep that make husbandmen rejoice and sing? and many other things make it manifest that the good providence of God watcheth over his children for their good when they full little think of it; excellent is that story of Mordecai to this purpose. We there find that king Ahasuerus when he could not sleep commanded the Chronicles to be read before him and finding there the loyalty of Mordecai that he had discovered a treason intended against him & yet had no honor nor dignity givē him for that discovery, the king presently thought how and which way was fit to honor him and it was concluded by the advice of Haman (who thought that the honor intended would have light upon himself) that Mordecai should be apparrelled with royal apparel &c. as followeth in the Chapter. Poor Mordecai no doubt was a sleep when this was concluded, and little thought of any such matter, but the good providence of a gracious God that never sleepeth sent this comfortable mercy to his child for his honor and for the good of the whole Church by his advancement. Oh then let this and the like examples teach us that God's providence watcheth over us for good when we little think of it, and that our good God purposeth to as many as be his children, such good as we can hardly imagine and let us never fall from this God by distrustful fear, that so careth and provideth for his when they are asleep, and when they run on in a contrary course. We are further to mark that Paul riseth up and ascendeth from his calling to the will of God, that he was now called to be an Apostle and being called he knew the Lord had before in his will and purpose appointed him to that office, for he knew not this but by the event: whence ariseth this doctrine that [Doct. 3] the will of God is signified and revealed unto us either by the scripture the written word of God, or by particular events, by the issues and falling out of things good or evil, for it is certain that nothing comes to pass but by the will and providence of God, if it were otherwise the Lord were not almighty, which is not to be imagined, when therefore anything is come to pass God's will is therein revealed. For example when a man's house is burnt and his goods consumed then God's will and pleasure is revealed touching the loss of such things as Job said. The Lord hath taken because the Lord's will was manifested in the loss of his goods.

Object. [Objection.] Is God's will revealed in the event of things good and evil, then God willeth evil? Answ. [Answer.] Evil is twofold, of punishment, and of sin. The first God willeth and is the author of it, for punishment being a work of justice against sinnne, is good, is willed, and wrought by God. But for the evil of sin we must consider a difference between sin it self and the event of sin, or coming to pass of sin, the first of these is evil, and the other good in respect of the end, to which it is by God disposed, namely his glory in the manifestation of his justice and mercy. Now God willeth not sin it self, but the event or coming to pass of sin, but how? not by effecting it, but by withholding his grace from the creature, and not hindering it when he might if he would and so ex consequenti, God willeth the event of sin he not hindering it willingly permits it to be done for a good end, even his glory, for the manifestation of his justice and mercy. Use. [Use.] Would we then know God's will both for matter of faith and fact, both things to be known believed and practiced, look then into the word of God. Would we again know his will concerning particular good or evil, to come upon the outward estate of our selves or others, then tarry we the time the Lord hath appointed to discover and make it known unto us by event. It is exceeding rash and hasty boldness in some, who dare go about to search the will of God in things to come, by the help of wizards, witches and diabolical means, yea a thing more frequent and common, and as wicked and damnable it is, that some many times gather arguments of life or death, of good or evil success upon their actions and business, by the flying or crying of birds, by bleeding of the nose, burning of the ear, falling of salt, by dreaming &c. This is a great abuse and profanation of the works of God's providence, the Lord hath not appointed these things to manifest his will in things to come to be ominous or to portend good or evil, and to observe them to that end, is a superstitious device of men seduced by Satan, without any Christian or natural reason. The Lord sometimes suffers the event to answer the foolish observation of such as give heed to these things in judgment because they give heed unto them, and by that means the Devil steals out of their hearts that assured trust in the providence of God, which is the chief stay of true believers amidst the troubles and disorders of this world, and so, as the Preacher saith, as the fishes are taken in an evil net, and as the birds are caught in the snare, so are they snared in the evil time when it falls upon them suddenly, they know not which way to turn themselves and to wind out of that trouble, nor whereto find comfort, remember we what we find to fear God aright, and truly and then blessed shall we be at home, abroad, in town, in field, in basket, in dough, in sheep, in kine, &c. And contrariwise, cursed for want of religion and the fear of God, for that is revealed to be the cause of God's curse, not because the Raven flew over the house, &c. Now further, Paul making the will of God the efficient and first cause of his Apostleship, that being an outward state and condition of life, this general conclusion followeth: from hence that the will and [Doct. 4] providence of God doth appear, and is to be seen in the distinction of men into several callings, in ranging men into several orders and degrees, disposing some to be Apostles, some Rulers and Magistrates, &c. For howsoever it seems to be against nature; that whereas all men are of one nature, sprung of one original, alike subject to death, there should be so great inequality amongst them, yet herein shines forth the wonderful providence of God, who out of so sundry orders and degrees of men doth gather a sweet harmony and agreement, for the maintaining of he fellowship and society of mankind, without which it could not stand, for one could not endure and bear another, there would range many outrages, unless men were held in with the bridle of some greater authority and power, yea more then this, the providence of God doth clearly show it self, even in the confusions and disorders that be amongst men distinguished into several callings, when in the place where there should be Justice, there is wormwood, and in the place of Judgment wickedness, yet therein appears the providence of God, who doth wisely order and dispose things so disordered and entangled to a very good end, namely, the preservation of the society of mankind: for it is a true position, better a tyranny then an Anarchy; better to endure tyrannical oppressing Magistrates, then to have none at all: for that state where there is no public power at all, but every man may do what seems good in his own eyes, instead of one tyrant makes many. Herein then appears the providence of God, by disposing men into different degrees & callings, though they be corrupt and disordered in their places, yet the Lord by his infinite wisdom doth order and dispose them to a good end.

[Use.] This may settle and stay our minds from wonder and amazement, when we see many corruptions and disorders in men of place and authority, when justice and equity is bought and sold as though the Lord did not regard: for certainly the Lord's eye is over them in time to bring them to judgment, and in the mean season as an excellent work-master, who of crooked and untoward matter frames an excellent work, doth dispose them to the preservation of society, and in that to the good of his Church. It is the use the Preacher makes; If in a Country thou seest, &c. be not astonied, &c. stand not as it were at a bay in a careful and cumbersome cogitation, as if God did not see or regard; for questionless he that is on high, watcheth and wardeth over the highest, in due time to punish offenders, and disposeth of things confused and out of order, contrary to the nature of them, to a very good end.

[Doct. 5] Again, a second thing that may hence be concluded, is this: as Paul had his Apostleship by the will of God, so every man's place and portion in this world is appointed unto him by the will of God; every man's condition, whether high or low, rich or poor, public or private, is allotted unto him by the good pleasure of God; for his will and providence guiding and governing all other things, we may not seclude and shut it out from having stroke in the conditions of men; no certainly, it is a general aphorism and sentence of Scripture, that the Lord maketh poor and maketh rich, bringeth low and exalteth, and every man hath his portion at his appointment: he made Joseph Governor of Egypt, and he made Lazarus lie begging at the rich man's gate: everyone hath his lot and condition, not by hap or chance, but according to the ordinance and appointment of the Lord.

This doctrine ought to work in every Christian heart patience and peace, [Use.] to be contented with the estate we enjoy, whatsoever it is: for as the common proverb is beggars must be no choosers, and we are all beggars in respect of him who hath the rule and disposition of all things. Have I then little? it is the will of God I should have but little, and I ought to be contented. Have I more? it is more mercy, requiring more thankfulness, thankful for the one, and thankful for the other, and ever contented with God's will. And to that end we are to consider, first, that the calling and condition we are in being appointed of the Lord, is the best state and condition for us, if we be God's children: for he willing our eternal good, must needs will that is best fitting our service of him in this transitory passage. Secondly, we are to consider what a clog and hindrance to good du • ies discontentment is: they who are discontented with their state can never do their duty in their place and calling, their minds are happled and enthralled. Lastly, consider that the outward blessings and good things being no sure signs of God's favor, if we be not content with them, it makes it plain, that we are not in his favor, though we abound in outward good things: for to his children with the things themselves he gives quietness and contentment, wealth without woe, store without sore, and as we use to say, it is the speech of Solomon, Discontentment is left to godless persons, who are ignorant of God's providence, so then let these things stir us up to quietness and contentation, our dwelling here or there is by the providence of God, in a fair house or a foul: our condition of life, be it a rich trade or a poor, is by his appointment; wheresoever or howsoever, it is above our merit or desert, we therefore ought to be pleased and thankful. Now in that Paul ioines Timothy a brother to himself in the writing of this Epistle, he did it no doubt both to show that he wrote no private opinion of his own, but such things as had consent of other true teachers of the Gospel, and also the better to move the Colossians to receive his [Doct. 6] doctrine: whence we may gather, that consent in true doctrine is an excellent thing, & much to be regarded; when teachers meet together in one truth, as Paul and Timothy did, it is a thing of great use and consequence; for besides this, that it doth free the teachers from the note and blemish of lightness and newfangled giddiness, and that they teach not opinions of private fancy, as Paul reasons for himself, and proves himself to be free from lightness, it shows that they follow the rule of the Apostle Besides this, it is of excellent use in respect of the hearers, who if they be unbelievers, not yet brought to the faith, are thereby moved to faith and obedience, as the Apostle saith, if all jointly prophesy, &c he is rebuked of all, &c. which argues consent of those that rebuke, and then mark what followeth, he will fall down on his face, and confess that God is in the teachers, and so be moved to believe. If the hearers be such as already believe, then consent of teachers is a special inducement to constancy and perseverance, and serves much for the further building of them up in faith and holy duties. As in the raising up a material building, joint labor of many hands rids much work, when men's hands work together jointly and cheerfully, then the building goes well forward, so in the spiritual building of the Church, it must needs be a notable furtherance of the work of that building, when the builders take pains together with consent and good agreement. This we are to contend for, by earnest and hearty [Use. 1] prayer, for certainly the devil doth hinder the building of God's Church by nothing more then by difference and dissensions amongst the builders. And seeing that by God's mercy we have in our Church consent in substance of doctrine necessary to salvation, this ought to move us to constancy and continuance, and not to be like children as the Apostle speaks, wavering and carried about with every wind of doctrine by the deceit and craftiness of seducing Popish enchanters, for though they buzz into [Use. 2] the ears of the simple (thereby to seat themselves upon their consciences, ) that there is great difference and dissent amongst us, and a marvelous consent among them of their Church, yet they that are able to judge aright, see and perceive the clean contrary, that we by God's mercy differ not in matter of substance but of circumstance, and their own writers of special note avouch as much, Morton Apologia, Cathol. pag. 304. &c. seeing then all of sanctified judgment amongst us, and some of our adversaries (truth breaking out of their mouths) confess that we differ not in matter of substance, let not difference for matter of circumstance make us begin to be cold and backsliding in matter of substance, no doubt the end the devil drives at in our differences is Atheism or Papism, and he hath attained his end in too many, let us strive to disappoint him of his purpose, and to that end we are often to think on the argument of the Apostle. That if we follow factions, some hold of one and some of another, we shall be brought to that exigent that we must either confess Christ to be divided (a thing impossible) or our selves to be no members of Christ and that we are carnal. So much of the first verse.

First, touching the parties to whom this Epistle was written, not to say anything of the place of the City of Colossae but to speak of the titles, and Epithites here given to the Colossians (Saints, & Faithful) the meaning of the Apostle in giving these titles unto them is this, that he held them such as were cleansed by the blood of Christ from their sins, and had some measure of inward holiness wrought in them, and that they were such as professed the faith of Christ and were the adopted sons of God in him, and brethren and fellow heirs of life eternal. It is first to be marked that the Apostle writes not to noble men, nor to rich men, no, nor to poor men, not to any order, sort, degree or condition of men apart, but to all generally at Colossae of what calling or state soever, styling them with these titles (Saints, & Faithful, &c.) the lesson hence is this that religion (as one saith) knows not ou • [Doctrine 1] persons, our outward callings and conditions, not that religion doth not admit distinction of order and degrees of calling, for therein the providence of God appears as before was shown, but it respects not the outward states, and callings of men in propounding and applying the doctrine of grace and salvation. All in Christ of what calling state or degree soever are holy believing brethren as the Apostle saith. There is neither Jew, &c. all are one in Christ Jesus there is no difference nor inequality of them that be in Christ in respect of justification and adoption; [Objection.] why a but will some say this seems contrary to that, where the holy Ghost saith he that is righteous, &c. or more righteous, if there be some increase of righteousness and justification; then there are different degrees and inequality.

[Answer.] Ans. The righteousness there spoken of is inherent wrought in them that are justified which is a fruit of their justification in Christ; of that there may be increase? some have a greater measure of grace and sanctification then others, and accordingly shall have a greater degree of glory in heaven. But that righteousness by which a man is just in the sight of God is not increased, for that is perfect in Christ; and admits no increase; they that are in him are equally just in the sight of God as one saith well, he that truly believeth in Christ, is as just as he that hath fulfilled the whole law; he that believes in Christ hath the perfection of the law and so cannot have any increase, it is then clear that there is no difference nor inequality of them that are justified and the adopted sons of God in Christ. This is full of sweet comfort to all such as believe in Christ though they be base and of low degree in the world, yet this doctrine tells them that they are the dear saints of God and in the sight of God equal and fellows to the greatest, in respect of justification and adoption. Let this comfort and encourage thee in every good way. It is [Use. 1] commonly seen and one may easily observe it, that many such as are poor and not like to rise in this world as their state seems most desperate in the eye of the world and in [Use. 2] their own opinion, so they give themselves over to a desperate and lewed kind of life, to careless behavior, to drunkenness, to swearing, to railing, &c. and why? they foolishly think that as they are on the ground and can fall no lower, so they cannot rise or be in better estate then they are, and therefore care not what they speak or do, nor what men think or speak of them; on that they would but remember, that if they be in Christ though of mean condition in the world, yet they are equal and matchable to the best and greatest brethren, to the most noble, and to kings and princes, no doubt the consideration and comfort of this, settled and wrought in their hearts, would raise up their minds to better thoughts they would then think thus with themselves, though we be poor wretches and of mean condition and despised in the world, yet this is a great and singular comfort unto us, that we being in Christ, are as highly in God's favor as the best, we are as precious unto him as the apple of his own eye, we have title to his heavenly treasures (which are) better then all the riches and treasures in the world.

We have the word of reconciliation the couen ••• 〈◊〉 grace, and the broad seals of his kingdom belong ••• unto us, this is our comfort, and this comfort will 〈◊〉 suffer the consideration of our poor estate to carry us to do anything unworthy of this so excellent a condition. 〈◊〉 men thus reason, they are poor and therefore will be ca •• less in their carriage, then certainly as yet they have 〈◊〉 part in this comfort and sweet consolation, that they 〈◊〉 • quall to the best in justification and adoption; they 〈◊〉 themselves equal in deed, but to whom? to saints fa •• hf •• &c. no, but to brute beasts, as we read of Nebuchadne •••• that by savage distraction was changed into the dispositio • of a brute beast, for it is apparent to themselves that 〈◊〉 are inferior to other men in outward condition end 〈◊〉 scripture maketh it plain that by disobedience to 〈◊〉 man doth degenerate from his kind and becomes lik • 〈◊〉 brute beast that perisheth. Nay like Satan, for which ca ••• our Savior calleth Herod a Fox. And Peter one of his o ••• disciples, Satan. Let then all poor despised ones i • th •• world comfort themselves in this, that in Christ they 〈◊〉 equal to the best in respect of justification and adop •••• and withal remember to rise up from this comfort to a li ••• beseeming such as are justified and adopted.

[Doctrine 2] Now further in that the Apostles calls the Colossia •• brethren in Christ, a title signifying not only love bu • equality, we may conclude that all in Christ have fai •• like precious to the Apostles faith, such a faith as ma ••• them brethren to the Apostles, yea if we be in Christ o •• faith saveth us as truly and as certainly as the Apos ••• faith saved them. Peter makes it clear. Simon Peter, & • ▪ And S. John. The life appeared, that is Jesus Christ that 〈◊〉 might also have fellowship, &c. by faith in Jesus Chr ••• we have fellowship with the Apostles, yea with God the •• there and with his son Jesus Christ.

If then we have like precious faith with the Apostles, i • by our faith we have fellowship with them, yea with God himself, it must needs follow that they err greatly who teach that the Apostles might be sure of salvation, but not other Christians, that the Apostle might say, I am persuaded, &c. but we may not say so, and that this is false and erroneous, mark but that one sentence of S. John these things I write to you, &c. S. John writes to all Christians that they may know they have eternal life, now knowledge as all define it, is a determination or fastening of the mind to one part with a certainty. If Christians then may know they have eternal life, they may be settled, they may fasten their heart and soul to it with a certainty, so S. Paul speaks of himself and all other believing Christians. We know, &c. eternal in the heavens, and what is that but everlasting life, so much of the parties.

Now to the salutation in the words following. Grace, &c. Wherein the Apostle wisheth & prayeth for two things to be given, Grace and peace, both from God the fountain of grace and peace, and from him not as an absolute God but as our father, and from the Lord Jesus Christ the mediator, by whom all good things come unto us; here then in this salutation two general things are to be stood upon. First the things wished and prayed for (grace and peace) secondly, from whom they descend and come unto us. For the first, touching the fence and meaning of the words, we find in scripture a twofold acception of the word. (Grace) it signifieth either the free and gracious favor of God whereby he doth accept and is well pleased with his chosen in and for Christ, giving them remission of sins justification, adoption, &c. or grace given, the gift of grace wrought in us by his spirit, in both these acceptions we find the word used in one and the same sentence. Now here we are to understand it in the first signification only, as signifying the gracious favor of God; whereby he doth embrace his chosen, and the word peace doth comprehend both inward peace, tranquility of mind and conscience spoken of, and outward peace with the creature, as Angels and men, yea with the beasts and stones as it is, and outward welfare, prosperity and good success, for so we read, Joseph asked his brethren of their peace, or as the word is translated of their prosperity. When therefore the Apostle wisheth grace and peace to the Colossians, it is as much as if he had said, I wish you the free and gracious favor of God in Christ Jesus, and likewise quietness of conscience in respect of God's favor, and outward peace with all the creatures, yea good success and prosperity in all things. Hence first we are to mark that the Apostle in his wish and prayer for good to the Colossians, gives the first place to the grace and favor of God, wishing them first grace, then peace. [Doctrine 3] Hence our lesson is this; that the grace and favor of God is the chiefest good thing of us to be desired and sought after. It is the doctrine of our Savior, first seek, &c. David prayed thus, Lord lift up, &c. as if he had said, therein is my chief joy and comfort, yea I find more true joy and comfort in that, then in the increase of wheat and wine. The Apostle saith he counted all things, &c. that he might be found in Christ, and so in the favor of God, and there be many reasons why we should thus esteem and be of the [Reasons 1] Apostles mind, for why? the grace and favor of God is proper and peculiar to his children. Riches and outward [Reasons 2] things of this life are common to them with the wicked. Again the grace and favor of God makes the outward things of this life truly comfortable and blessings unto us, without which they are nothing but accursed vanities and vexation of spirit, as the Preacher speaks. And let us compare the grace and favor of God with the grace and favor [Reasons 3] of the world, even the greatest favor of the highest in the world, the grace and favor of the world the most it can do, is but to enrich or advance us, giving us leave to enjoy good things and possessions; in affliction and in the hour of death it cannot help nor deliver us from affliction) from despair and death, but the favor of God in the midst of trouble, sorrow, perplexity, and in the conflicts of conscience, gives comfort and consolation, yea it worketh such rest and rejoicing of heart as all the goods in the world cannot yield. A man upon his death bed galled with a guilty conscience would give all the world (if it were his) for the least dram of that comfort God's children find in the apprehension of God's favor. These things may serve not only to make known and to prove the truth of this, that God's grace and favor is most excellent, but also to affect and stir up our Christian souls to breath and seek after it above all things in the world, and let the consideration of the excellency of God's favor in Christ stir us up to spend both time and strength, not after the manner of the world, in hunting after riches and pleasures, but that we may find some assurance of God's favor towards us, and to this end carefully use we the means appointed both to beget in us faith in the blood of Christ, whereby we may be assured of it, as hearing, reading, meditating in the word of God with prayer, and also to ratify & confirm; the same, as a frequent and a reverent use of the sacraments.

In the second place in that the Apostle ioines these two [Doctrine 4] together (grace and peace) we are taught. Where there is assurance of the grace and favor of God there is peace of conscience, where is no assurance nor persuasion of grace, there is no peace of conscience, then being &c. the Apostle makes peace towards God, that is peace of conscience, the fruit of justification by faith, that when by faith we are assured of the remission of sins and God's favor, then we shall have peace of conscience. The reason and ground of this is, because God's favor in Christ doth disburden the conscience of that thing that sets God and the conscience at difference and enmity, and makes it accuse in the sight of God, namely the guilt and burden of sin, and that being removed by grace, and the conscience thereof persuaded, it must needs then be quiet and at peace with God & excuse & comfort in the sight of God.

[Use. 1] Let this be thought on first by all ignorant & impenitent persons, let them know they have no true peace of conscience, because that springs and grows out of this root, a certain knowledge and assurance of grace which cannot stand either with affected ignorance or hard hearted impenitency; they may have a drowsiness or a sencelesnesse of conscience, as it is in benumbed and seared consciences: but they neither seeing their sin nor feeling the sting of conscience cannot have true peace of conscience, the feeling of sin always God's giving before that.

[Use. 2] Again is there no peace of conscience where there is no assurance of grace, because grace only doth release from sin and so quiet the conscience, then how is it possible that anything in us by the dignity and merit of it should pacify and settle the conscience in the sight of God? how can it be as the Church of Rome teacheth, that any goodness or righteousness inherent in us should of it self breed true peace of conscience, it is impossible that the conscience should be quiet and joyful unless it have peace through grace. For admit this (which can never be proved) yet gtant this, that a man could aspire and come to a perfect measure of love to God, even perfect in measure and degree according to the exact rule of the law of God, yet could not that perfect love procure remission of any one forepassed sin, perfect love in degree by the condition of the covenant of works do this and thou shalt live, can only bring the recompense and reward of life, it cannot both procure life and also satisfy for sins past; that is no part of God's promise annexed to his covenant of works, he saith not, do this and thou shalt live, and if thou fail in doing this and break my Law, thou shalt by other good deeds done satisfy for that breach, no, the condition of perfect obedience in the moral Law propounded, once broken, there can be no compensation nor expiation but by punishment either in the person offending or some other in his stead, it is without question that the active obedience of Christ was most exact, he in his life fulfilled the whole Law of God, yet was not that legal meritorious & most perfect obedience of his sufficient to procure remission of sins for then he died in vain, he must over and besides that suffer death, even the cursed death of the cross, and bear in his body and soul the extremity of God's wrath before he could satisfy God's justice for the sins of his chosen, therefore it is said he bare our sins &c. we may then safely conclude against the Papists that it is not love nor any other thing in us (admit it to be most perfect) that can satisfy the Justice of God, and so settle, the conscience, only the assurance of grace and of the favor of God in Christ can do it.

Now in that the Apostle wisheth peace to the Colossians [Doctrine 5] under that title, understanding not only inward peace as hath been declared, but outward prosperity, we are taught that we may lawfully, yea our duty is to pray for the peace and prosperity of the Church. We shall find through the tenor of the whole Scripture, that if God's children found comfort or rejoicing in good things and blessings of God temporal or eternal, their care hath been to use all good means for the continuance of them, as David finding true joy in beholding the prosperity of Jerusalem, stirreth up himself and others to pray for the continua •• e of it. Reasons why we should so do are, first because we shall be therein like God himself, who is said to rejoice in doing good to his Church. Secondly, we shall thereby testify our communion with the Church, that we are members of it, and have a fellow-feeling both of the good and of the afflictions of the Church, but a more special conclusion following also from hence is this, that as the Apostle prayed for peace, so it is lawful for us to pray for temporal good things in particular for health, liberty, peace, plenty, fruitful seasons, &c. is any sick &c. where we see the elders of the Church sent for, are to pray for the health of the sick, by proportion we may call upon God for other temporal blessings, examples are many to this purpose. Moses prayed for victory against the Amalekites, Abraham that Israel might live, and was heard, Paul for a prosperous journey. The ground of this is the promise of God, who hath promised to preserve his Church and Children in this life, and to supply their necessary wants, and what he hath promised we may lawfully pray for, God's promise is the ground of prayer; against this some take exception, and say, we know not whether temporal good things will be good or hurtful unto us. Therefore we are to leave them to be given at the pleasure of the Lord. [Answ.] Answer, In prayer we are not to regard our own knowledge of the success and event of temporal good things we pray for, but refer that to the wisdom of God who knows what is good for us, and if he see them good, will grant them unto us, if not will with hold them. Therefore notwithstanding this, it remains a truth that we may lawfully pray for temporal things, and that we may have more special direction in this point, because it is to be understood with some caution of necessity to be observed in the practice of it: seek we no further then the words of the Apostle in this place, where we have these two cautions offered to be thought on; first that we pray [ 1] for them in the second place. First pray for grace then for peace and prosperity, first of all if we want pardon 〈◊〉 sin and be not reconciled to God, we have no right to temporal good things. God may say unto us when we ask them at his hands, as Christ says to the woman in the Gospel, it is not meet to take the children's bread and give it [ 2] unto whelps. Secondly, that we pray for grace with them, that we never pray for any temporal blessing alone, but for the blessing of God upon it, for grace with it, to use it well to God's glory and our comfort &c. for as wholesome and good meat taken into a corrupt stomach feeds bad humors, and breaks out into ulcers and sores, so temporal good things received of wicked and graceless persons, give nourishment to sinful lusts of the heart, which break out in pride, in wantonness, in riot, and in many disorders. The use [Use.] of this is thus much that seeing it is lawful to pray for temporal good things, so as we pray for grace in the first place, and for grace with them that we may use them well, let us take heed we set not a bar between our selves and prayer for a blessing upon the temporal good things we enjoy, that is the guiltiness of conscience in ill getting of them. For can a thief pray over his booty that God would bless it? he cannot, no more can we pray for grace and the blessing of God upon our temporal good things if our consciences tell us we have gotten them ill. And so much of the things wished and prayed for by the Apostle, &c. Let us come to see from whence they descend, and first they are said to come from God the fountain of all goodness, and from him as a father. For the right understanding of the words, we must know that by the word father is principally understood the first person in the trinity, yet so as in heart and mind we must conceive the Son and the holy Ghost. For it is a rule in divinity that the word (father) is taken personally and by it meant the first person in the Trinity, when one person is confered with another, as vet. 3. but when it standeth in relation to us it is taken essentially & to be understood of the father, Son and holy Ghost, subsisting in the same Godhead and divine nature. Here by the way we may see how silly a shift it is that is used by the Papists to elude and put of our argument from this word father against invocation of saints, for when we reason thus (Christ hath taught us to call on God the father only, therefore not on Angel or Saint) they reply, this concludes not, for if this stand good, Christ hath taught us to call upon God the father, and therefore not upon Angels and Saints, then this likewise is a good inference therefore not upon God the Son, nor upon God the holy Ghost, the rule delivered overthrows this exception, for in calling on God our father we call upon God the father son and holy Ghost. But for the better clearing of these words we are to know that God is our father, three ways. First in regard of creation, so Adam is called the son of God. Secondly by adoption in Christ, thirdly in regard of sanctification and regeneration by the word and spirit. We are borne anew, &c. and so made sons of God by, &c. in this place we are to understand the Apostle not in the first respect, but in the second and third, that he prayed for grace and peace, not from God our father by creation, but by adoption and regeneration: for as we are God's creatures only, and have no other privilege, we dare not aproach his presence having defaced his image, and by sin fallen from our first estate of creation. The words thus understood [Doctrine 6] do afford a double instruction one of comfort, and another of duty. For the first in that God is our father in Christ, hereupon all that be in Christ are taught to repose their whole trust and assiance of their hearts in him, to depend wholly on him for grace and mercy, and all good things. For why? he is God all-sufficient able to command heaven and earth, to serve for our good. And he is God our father willing to do us good, yea such a father as cannot grow out of kind, and leave of to be kind, and tenderly affected towards his children, he can as soon cease to be God (which is impossible) as forget to do good to his sons [Use. 1] and daughters. Can a woman. &c. though she could, yet &c. saith the Lord to Zion. Away then with all doubting of the good providence of God in the time of need, if we which are evil yet in the nature of fathers provide good things for our children, how much more shall our heavenly father provide for the good of his children, it is our Saviors argument, and let not reason stand against it, god is our father who hath given his own dear son to die for us to make us his children, how then shall he not with him, &c. that is the argument of the Apostle. Let me join to these a third argument, God made himself known to be our gracious and provident father, before we could know much less acknowledge our selves to be his children, he formed us in the womb, he brought us out in due time into the world, he provided milk in the breasts, nourishment and all things needful for us, yea more, he entered into covenant with us (with as many of us as be in Christ) to be our God and father, and we to be his children forever, he signed and sealed this covenant by the sacrament of baptism the solemn seal of our adoption to be his sons and daugthers, all these he did before we knew what was done unto us, and will he now forget to provide good for us, when we know and acknowledge him, and by faith depend upon him? it is not possible, let then the comfort of this raise is up to an assured trust at all times in the providence of God our good and gracious father. Again, secondly [Use. 2] is God our Father, are we his adopted sons and daughters in Christ, then let us know for our further comfort that the Lord cannot long behold our miseries and afflictions, without pity and compassion, our sighs, our groans, our sobs of sorrow, and tears of repentance in time of trouble and distress, cannot long be vnrespected of the Lord, as a man of tender bowels cannot look upon his child humbled, and upon his knees, and weeping before him, but be moved to pity and towards him, much less can the Lord being the father and fountain of all compassion and mercy. And to give further strength to this comfort see and consider a notable pathetical speech of the Lord, where the Lord makes as it were a demure and pause upon the matter, when he was to execute his judgment on his people, and faith, how shall I give thee up on Ephraim, &c. could ever father speak more compassionately over his child, when he is about to beat him? surely no tongue can express the pity and tender compassion of the Lord; now if the Lord have such a melting heart towards his poor people, that when the rod is up, and he is ready to strike, he holds his hand of himself breaking out into these speeches, how should I do it? my heart i • turned up and down in me, oh then what force have o •• sighs and groans before him in time of our distress. If we be his children how do our tears of unfeigned repentance flowing from a grieved heart, move the Lord to pity? can he continue to strike us holding up our hands for mercy, looking upon him with watery eyes, humbled in the dust before him, and for Christ his sake begging pardon of sin, craving ease, comfort, and relief. No, no, be assured of it, he is our father, a kind, a loving, a good and tender father, he seeing our trouble and hearing our groans, will be moved to pity, and not fail in due time to send comfort either of strength or deliverance, let this comfort and cheare up the hearts of all the sons and daughters of God in Christ. Now further in that God is our father, [Doctrine 7] this must teach us to carry the affection of children, love reverence, fear, humility, and obedience towards him. If we call him father, &c. as often as we open our mouths and call God our father, so often even of our own mouthe • the Lord shall judge us. If we neither live nor desire to live in the obedience of his children; as we take comfort in God to be our father, so we must also carry our selves as he may take pleasure in us to be his children, or else the word father in the mouth and no duty of sons in the life makes God of a Father a Judge unto us, and turns his favor into fury, his pity into plagues, punishments, and judgments against us, yea our own mouths shall testify against us, and of them he will judge and condemn us. Let us then take this profit by it, that God is our Father, even to reform us daily as the Lord shall give grace and strength into the obedience of children, and so much of the first author and giver of grace and peace in these words from God our father.

Now touching the last words of this verse, the Apostle saith, grace and peace come from the Lord Jesus Christ, that is immediately, for grace and peace come from God the Father as from the fountain, but by the mediation of Christ, and it is to be marked that the Apostle calls Christ (the Lord) in general, not in restraining the word (Lord) as standing in relation to his members as in the next verse. Now Christ is called (the Lord) as having full power over all things as being Lord of life and death, of Heaven, Hell and of all creatures in heaven and earth, so we read, this power Christ hath not only as he is God, equal to his Father, but as man also by the donation and gift of his Father, more shall be spoken of this title in the next verse. Now in that Christ our Savior is Lord of life and glory, [Doctrine 8] and giver of grace, peace, repentance, and remission of sins, we may hence conclude that he is God coeternal with his Father, and coequal to his Father, and this is clear in many places of the Scripture, and by his miraculous works, manifesting divine power, and by the honor and divine worship given unto him both by men and Angels. [Use.] And the consideration of this ought to strengthen the faith of as many as believe in Christ, teaching them that by the merit of his death apprehended by faith, they have grace and peace, full remission of sins and perfect redemptiom from eternal death and damnation, and so making them to rest wholly on his death, as a perfect satisfaction to God for their sins, for why? Christ our JESUS who was content to shed his blood for us, was not only man but God, and all the works of God are perfect, therefore we need not seek for grace & peace, satisfaction & remission of sins anywhere but in Christ. The works of penance which the Popish sort hold able to satisfy for sins, which they foolishly term venial, do mightily derogate from this one, full, perfect and sufficient sacrifice of Christ once suffered upon the Cross, for which one offering hath he consummated &c. Christ who suffered was both God and man, united into one person, and by virtue of his God-head, he gave power to his death to be meritorious and of infinite price and value, the Church is said to be 〈…〉 • od not 〈…〉 suffer or shed 〈…〉 Christ •• ffered •• dely as 〈…〉 union Christ being God and man in one person, it is said that God shed his blood, noting and giving us to understand for our comfort, the infinite merit and sufficiency of his death, that the person suffering, being not meet man but God also, his death was a sufficient satisfaction for our sins.

In this verse, the Apostle begins the preface to his whole Epistle, and continues it to the twelfth verse, and it stands upon a congratulation and a prayer. The congratulation from this third verse to the ninth, the prayer in the verses following.

The words of this third verse, contain the general proposition both of the Apostles congratulation and prayer, that he and Timothy did congratulate and rejoice and pray for the Colossians, his congratulation is expressed by the manner of it, namely, a giving thanks to God, who is here described by relation to Christ (we give thanks &c.) his prayer is set out by the time (always) that whensoever he prayed, he was mindful of them, and prayed for them: these are the general things contained in this verse, wherein we are to mark that the Apostle expressing his congratulation or rejoicing, by giving thanks for good things, that thanksgiving falls into prayer, he begins in thanksgiving and he ends in prayer; his thanksgiving begets and brings forth prayer: The point hence arising is this.

[Doct. 1] That one grace well used brings forth another, as there is a combination of sins, one sin never goes alone but begets and brings forth another; so is on grace attending upon another, and is linked and lapped within another, where grace is well used it will increase, the things of this world, the more they are used the more they are worn, but it is contrary in the graces of the spirit of God, one of them begets and brings forth another, as the Apostle saith patience &c. we may observe it in our selves, that as many as have hearts opened as Lidia had, to attend to the word preached, that attending with care brings us to understand the word, understanding and knowledge used begets faith and good affection, those being stirred up and exercised, bring forth a proportionable measure of obedience and practice, where the grace of attention and meditation is is not used, it makes many good lessons fall as seed upon the pavement, and makes men ignorant of some principal things wherein they have often been instructed; [Use.] this ought to teach men to make much of the least measure of grace, let them cherish it and use it, and it will increase as our Savior hath promised to him &c. And not to go from the particular here offered, if men congratulate and rejoice with others for good things found in them, or use to rejoice for good things bestowed on themselves temporal or spitituall, giving thanks to God for the same, that rejoicing of theirs going up to Heaven in thanks to God; from him will be sent down further grace, even the grace of prayer and calling upon God, and from thence further feeling and comfort in those good things.

Secondly, in that the Apostle gave thanks and made [Doct. 2] prayer to God only, we are taught that religious invocation standing in petition, and thanksgiving belongs only to God, and this may be confirmed, besides many testimonies of Scripture, by many reasons viz. the very instinct of nature teacheth, whom we make our God, him to pray unto; though the Heathen had many gods, and so did not call on the true God, yet they thought none was to be called upon but a God; they always call on him or them, whom they accounted gods, the mariners being heathen Idolaters cried every man to his god, so that to whom prayer belongs, he is God by opinion of the Heathen, yea the brute creatures in their kind call on God &c. he giveth food &c. in many verses David exciteth all creatures to praise the Lord. Secondly, Invocation is a sacrifice of the New Testament foretold; hence giving of thanks is called a sacrifice. Now all sacrifices are to be offered to God only. He that offereth &c. Barnabas and Paul rent their clothes &c. when the people of Lystra would have sacrificed unto them. Thirdly, be able to hear, understand and help them that pray unto him, yea he must have knowledge of their hearts, because prayer is sometime, Suspirium cordis, but a sigh of the heart. Wherefore criest thou, saith the Lord to Moses, yet he spake never a word. Hannah spake in her heart &c. but God only knoweth the hearts, therefore to God only must prayer be made. Last of all, Invocation and Faith must always go together, it is the argument of the Apostle. How shall they call &c. Now we must believe only in God therefore to him only must we pray, [Use.] this point being thus cleared and proved, it meeteth with the opinion of the Papists, who hold and labor to maintain invocation of Angels and Saints departed, that opinion cannot stand with this truth of God: but they endeavor to uphold their opinion by this reason; say they it is lawful to call upon men living here upon the earth, while we live together we may request one another's prayers as Paul did, therefore it is lawful to call on Saints departed, for say they, if it be not lawful, then is it for one of these causes, either because they will not hear us, but (say they) that is not so, because now they have greater love unto us; then when they were on the earth: or because they know not what we pray for, but that also is not so, because look how the Angels know the conversion of a sinner and rejoice, so the Saints departed know it, or lastly, because injury is done to God or to Christ, but this is otherwise, for then we might not request men living to pray for us.

This argument hath many branches. First I answer to it in general, that the consequent is naught, we may request the living to pray for us, therefore we may pray to Saints departed, because for the first we have both precept and promise, for the other neither. Again, touching their proofs first it is true, Saints departed have greater love, for love continueth forever. Yet the love of Saints departed is nothing else but a constant unchangeable and continual desire, whereby they wish eternal happiness and salvation to the whole Church of God, and to all the faithful, and that the kingdom of Christ might be perfected in all his members, thus we may grant that Saints in heaven do pray for us that is, they wish well to the whole militant Church, and to all the members equally and indifferently, but to say they pray for one and not for another, cannot be granted, because it is contrary to that love they bear equally to all, and further they are exempt from that feeling of our particular miseries, which they had on the earth, because that would detract from their perfect joy and glory, therefore we may not conclude from their love, that they pray for any one in particular. Secondly, whereas they say, as the Angels know the conversion of a sinner so the saints departed know it. We answer, there is not the same reason why the saints departed should know it as the Angels do; because the Angels are appointed ministering spirits and know many particulars which happen unto us, and many of our private necessities, but the Saints do not, being always absent, and yet worship, and consequently invocation of Angels is forbidden in the second Chapter of this Epistle and eighteenth verse, therefore much more of Saints they neither knowing nor hearing our prayers Ob. God reveals to them what is prayed for; we answer again, this appears not by any place of scripture. Secondly, to what end should we pray unto them if they know not what we ask but by revelation (and to the last thing they allege we answer. That it doth derogate from God's glory and from the perfect mediation of Christ to call on Saints departed, whereas they except. Then to request the living to pray for us, we answer as before, the case is not alike. First because we have both precept and promise for the one and not for the other. Secondly, we make not the living mediators, as they do Saints departed, but only request their mutual prayers to commend our suites to Christ our head; they having a fellow feeling of our wants, as we have of theirs, and so as members together, we send up our mutual prayers unto God, and exercise our charity one towards another, and so notwithstanding this cavilling of the Papists it still remains a firm truth that invocation and prayer belongs only to God.

Now to the Apostles description of God to whom he gave thanks and prayed; God is here described by relation to Christ, that he is the father of Christ our Lord and Savior, the word (father) here standing in relation to Christ is taken personally as before we noted, and that we may rightly conceive how God is the father of Christ, Christ being both God and man, we must know that God is the father of Christ in respect of his deity, by nature, because he is of the same eternal essence with the father, begotten from all eternity, and so the only begotten son of God, and in respect of his humanity, not because he had substance of body and soul from the substance of his father, but because as man he was conceived by the work of the holy Ghost, and by personal union his humanity is assumed and doth subsist in his deity, the word was made flesh, and thus God is the father of Christ.

We are further to mark that God is the father of our Lord Jesus Christ, whereby the Apostle gives us to understand how we are to conceive of Christ in respect of God's chosen, as that he is their savior and their Lord, not only as he is Lord over all creatures, but in more special manner, and that in a double respect, first in respect of freee donation from his father, secondly in respect of his work of redemption. Ye are not your own, for ye, &c. and so much may serve for the meaning of the words. Now we are to mark that the Apostle gave thanks and sent up prayers to God, not as he is an absolute God, but as he is the father of Christ, and in him a father to all that belong to Christ. And this is the Apostles ordinary form of prayer and thanksgiving in the beginning almost of every Epistle: Our lesson hence is this, that our prayers to God must in like manner be offered up in the name and mediation [Doct. 3] of Christ only. There is one God, and as there is one God, so one mediator, in his name only must we come to God's throne. How the Papists do cavil on this place it is known, say they Christ is the only mediator of redemption, but the saints are mediators of intercession, this distinction is most foolish, it makes the body not answer to the shadow, nor the truth correspondent to the figures, for the high priest in time of the law was in figure a mediator both of expiation by sacrifices, & of intercession by prayers, & did shadow and show, that in time of the new testament both these things should be conjoined and meet together in Christ: again, it doth rob Christ of a great part of his honor belonging to his Priesthood, for Christ hath not only by his own sufficient sacrifice, consecrated, but sits also at the right hand of his Father, to make request for them. Christ his Priesthood is everlasting, therefore his intercession is perpetual, it is the Apostles reason, and to this we may join other reasons. First; we by reason of sin, & because of our unworthiness are all chased from the throne of God, and we are not able to stand before the throne of glory, till it be changed into a throne of grace, he therefore that is our mediator and intercessor to go between God and us, must be able to take away sin and to procure righteousness, life, and the favor of God. Christ only is able to do these things, therefore in his name only must we offer up our prayers. Again, he must be our mediator, in whose name we have promise to be heard: but in Christ only this promise is made, Whatsoever ye shall ask, &c.

Object. [Object.] We read the spirit it self maketh request. and ver. 27. the spirit maketh request for the Saints, therefore Christ is not our mediator only.

[Answ.] The answer is easy, if we observe the words, and rightly understand them. For when the Apostle saith, the spirit maketh request for us with groans, we may not take it that the Holy Ghost is subject unto grief or passion, but that he doth breath into the hearts of the faithful, such motions whereby they do earnestly cry unto God, he maketh or teacheth them to pray with most vehement desires, sighs, and groanings: or hence is he said to make request for them as we hear it; The Spirit and the bride say (come) not that the holy ghost doth pray for the coming of Christ, but because he inflameth the Church with a vehement desire of his coming: so it remains a truth, that Christ only is our mediator and intercessor between God and us.

[Use. 1] To pass over the opinion of the Papists. First of all our meditation upon this point ought to be to this purpose, are we to come to God in prayer, in the name and meditatiō of Christ alone? must we hope to be heard & respected of the Lord only in, and for his beloved son Christ Jesus, then it ought to be far from us, when we come to God in prayers to be lift up in any the least conceit of any worthiness in our selves though we be regenerate, and though we be the children of God and such as fear God, yet must we not think to be heard for our faith, and for our fear of God, if we do, we come not in the mediation of Christ, for to come in his name & mediation is not only in word to call on God through Jesus Christ, and to conclude our prayers with these words commonly used at the shutting up of prayer (through Jesus Christ our Lord) but to offer up our prayers in the merit of his death the price of our redemption, and that cannot stand with any the least confidence in anything in our selves. [Object.] Again, we coming in confidence of something in our selves, we come to a God clothed with justice and judgment, ready to pour out his wrath upon us; happily some will say, may we not in our prayers stand upon it, and plead it in the sight of God that we are his servants and children: did not David thus. Did not Hezekiah thus frame his prayer. I beseech thee O Lord remember, &c. hath not God promised to hear and and accept the prayers of his children?

Ans. David and Hezekiah in the places cited, [Answ.] did not plead the merit of their righteousness, but only testify that they were the children of God regenerate, and such men as to whom God hath promised to be good and gracious, they did only assure themselves that God's promise of help and deliverance pertained to them in particular, because they were of that number. For as we have it, the eyes of the Lord are upon, &c. Thus far as many as truly fear God, may use the benefit of a good conscience and their own integrity, to confirm them in the promises of God made to his children, their consciences bearing witness that they are such as truly fear God, they may hereupon comfort themselves with assurance that their prayers are precious to the Lord. That is the use of the fear of God in the time of prayer, we are not to plead to be heard for the fear of God, but to assure our hearts by it to be accepted in, and through Christ.

Again, the consideration of this may comfort us against [Use. 2] a fiery dart of the Devil, wherewith he many times troubles the weak, namely this, that they are unworthy, vile, and wretched, the devil will go about to persuade them, that they are so unworthy as they may not pray to God, nor expect any favor from him, in this case the weak Christian may comfort himself, and raise up his heart, and beat back the assault of Satan with this, that he comes to God not in his own name, nor any other name, but in the name of Christ, and in him his unworthiness is covered; in and by him, the throne of glory and Justice is changed into a throne of grace, and therefore we are not to be driven away from God, in regard of our unworthiness, but to be truly humbled for it, and to bewail it, and in humble confession of it to come to God, who hath promised to have respect in Christ to such as are of broken and contrite hearts. In this description (Father of our Lord, &c.) [Doct. 4] the Apostle further teacheth us how we are to conceive of Christ; the point of instruction is this, that as many as acknowledge Christ their Jesus, must also acknowledge him their Lord, that is the right faith in Christ, we hold it an Article of our faith, we are taught as much by Christ himself, that such as come to him by faith, and find comfort in him, must take his yoke on them, how then do they deceive themselves, and feed upon a fancy, who will have Christ to bear the burden of their sins, and yet never submit their necks to bear his yoke, [Use.] a Redeemer they will have him, but not a Lord, they will have a portion in his redemption, but their own lusts must be their Lord's, they will be saved by grace, and yet live the life of nature, follow after drunkenness and all manner of profaneness, as they are led by the lusts of their own hearts, let such know that they are bewitched with a strong delusion of the Devil, they set up a Christ of their own framing, and believe not in Christ propounded and set forth in the Gospel, for let them think on it with reason, can they imagine that they hold Christ their Lord, whom they daily despite and crucify, I think they are not so fond and foolish. Now this they do by their sins, who continue hardened and unrepentant in their sins, therefore it is said, one day they shall see him whom they have pierced, if men hold not Christ a Lord, they cannot hold him a Savior, for these two are conjoined. If ever then we would find comfort in Christ, we must learn to make him our Lord, and suffer him to rule in our heart and lives. Now to the last words of this verse, wherein the Apostle sets it down in general, that he prayed afterward, expressing the particular matter of his prayers, and he sets it not down barely, that he prayed, but together with it, the time (always) that is to say, ever when he called upon God for himself he ceased not to pray for them, as he saith verse. 9 not to say anything of the time here mentioned, we shall speak of it more fitly, cap. 4.2. The point hence to be observed is this. In that the Apostle prayed for the Colossians for whom he gave thanks, by his example we are taught that we are to lift up our prayers to God, even then when we have cause to praise God, when we have just [Doct. 5] cause to give thanks to God for good things in our selves or others, even then are we also to be humbled in prayer, for why? besides this that there is no man, who hath such measure of gifts and good things, but that so long as he is in this world he hath his wants, and is to pray for a supply for them; besides this, prayer is a special means sanctified and appointed of the Lord, to procure and to bring down his blessing on good things for the continuance and increase of them: yea such a means, as by it other means, which must not be neglected, receive a blessing from the Lord, good means serving for the continuance of good things unto us, used without prayer are commonly crossed and cursed, because the Lord cannot away to be made a servant to flesh and blood, but being used with prayer they are blessed and they prosper. Therefore prayer must reach as far as any matter of thanksgiving, what things soever do minister matter of praise and thanksgiving to the Lord, the same gives us just cause of prayer for a blessing upon them, and we must take knowledge of this duty, and labor to practice it.

In the time of want men will fall on their knees, [Use.] and cal on the Lord, with some men, want is more forcible to make them pray, then the commandment of God, the commandment came to Pharaoh, let my people go that they, &c. but he in his ruffe and prosperity answered, who is the Lord, yet afterward when he was plagued, and his stomach beaten down with an iron rod, he confessed the Lord, and desired Moses and Aaron to pray for him. Thus many in time of sickness, trouble and distress will pray unto the Lord, but in time of health and plenty, in time of abundance, they are hardly drawn to this duty, nay, then they say unto God, as we have it, depart from us &c. men many times promise unto themselves a perpetuity in their goods, as the rich man did, but we know the answer of God unto him, thou fool, &c. and take we heed we deserve not the same title, would we have sure and certain hold of good things, then pray we for the continuance of them, let our prayer reach as far as we have matter and cause of thanksgiving, even then when God's blessing is on our Tabernacles, as Job speaketh, when we wash, &c. when we have the blessings of God in abundance, then are we to be humbled in prayer, and because we are commonly careless of this duty in time of prosperity, know we, that if we lift up our hands and voices in prayer only, when we are under the hand of God, that prayer is a prayer of nature, not of grace: for nature teacheth the brute beast to groan under the burden, when we are pinched then nature teacheth us to cry for help, it is not a prayer of grace, and the free spirit of God, and such prayer, may stand and go hand in hand, with willful rebellion against God, the Lord saith, his people in time of a great dearth assembled themselves for corn and wine, and yet they rebelled against him, if then we would have our prayer a free will-offering, and so pleasing unto God as a sweet fruit of his own spirit, and a testimony of our free obedience, we must be carried to a quick and ready performance of it, even then when we have matter of praise and thanksgiving

Now come we to the fourth verse. Wherein are laid [Ver. 4] before us the things, for which the Apostle gave thanks in the behalf of the Colossians, namely, their faith and love with the proper object of them both, of their faith, Christ Jesus, of their love, the Saints, and that generally towards all the Saints, and this matter of thanksgiving is further amplified by the time that since &c. that is the sum and substance of the verse; wherein first observe we the things for which the Apostle gave thanks, and those were not things of the world, outward things; but things spiritual, [Doct. 1] when this conclusion followeth, that our rejoicing and giving of thanks to God in the behalf of our friends, such as we are bound to tender and more entirely to respect must especially be for spiritual things in them, for things pertaining to God's Kingdom, and such as accompany their saluatiō, as the holy Ghost speaketh, see we the Apostles rejoicing in this kind in lively colors, he there saith he was filled with comfort, when he heard by Titus of their mourning, their fervent desire, their godly sorrow and the fruits of that, his joy and rejoicing was altogether for the graces of God's spirit in them; his example ought to be our rule, we are chiefly to rejoice for spiritual good things found in our friends, and the reason of this is; not only for the excellency of these good things, being of their own nature more excellent then outward good things, but because other good things are by them sweetened, and made truly comfortable to our friends, and without them, all other things are but so many weights to weigh down their condemnation to make it more heavy and intolerable, unto them, we are therefore to give thanks to God, especially for spiritual good things in our friends.

Now this is contrary to the course and custom of the world, it is amongst men usual in token of their love, [Use.] to give thanks to god for the health, the wealth, the frugality and thrift of their children and friends, but few or none for their faith, love, repentance, humility and other spiritual gifts and graces, this argues we savor the things of the flesh, and not the things of the spirit, for as many as are regenerate and children of God, as they find sweetness and comfort in spiritual graces in themselves, so they delight to see them in others: and again they follow the rule of the Apostle, in all things they give thanks to God, even in every creature, they find out something wheerby they are stirred up to magnify the power, wisdom, and goodness of God, much more do they find such matter of rejoicing and thanksgiving to God in the renewed image of God appearing in their friends, in their holiness, their fear of God, their faith, their love, &c. If then we find that we can rejoice and give thanks to God for outward things, and not for spiritual graces, it is a strong proof that our harts are not yet seasoned with grace, and the consideration of this ought to stir us up to the practice [Doct. 2] of this duty. Come we to a second thing, and that is this in that these two, faith and love are conjoined, we are taught that faith in Christ for the remission of sins cannot but bring forth some measure of love both to God and all that bear God's image, for though true sanctified love be not as the Popish learning teacheth, the form of true faith, nor concurring as a cause in the act of justification, yet is there a necessary concurrence and concomitancy of faith and love in the person justified, true faith pleasing to God and available to salvation, is ever fruitful and worketh by love in life and conversation, and we may safely say it is as possible that the sun should have no light, the fire not burn, or the reasonable soul (which is immortal) not live, as that true faith and assurance of God's mercy in Christ should not be fruitful in thankfulness, in obedience, and in many good duties of love both to God and man. Indeed love and holy obedience may be divorced from that faith which the Papists teach to be true catholic faith, that being but a bare assent to the truth of the history, and such as may be in devils, can brng forth nothing but trembling, or at the most admiration and amazement, as at the sight of some Pageant or strange wonder, but that faith which hath the right seal and soul of a justifying and comfortable faith, that is an affiance and trust in God's mercy in Christ, for the remission of sins and all other appendant blessings, temporal and eternal cannot but send forth love and many good fruits worthy amendment of life, it is then (for the use of this) a sophism, a deceit of the flesh forced upon men, [Use.] by the strong delusion of the devil, to think they have faith in Christ, and yet have not the least dram of Christian love to their brethren, this is to think that faith in Christ for remission of sins and many sins may dwell together, which is a thing impossible, they that thus think, never felt the power of God's mercy in Christ; and they are yet in their sins whose hearts are possessed with such deceiving thoughts, we must know it for a truth from the mouth of the Apostle.

He that doth not join to his faith virtue, &c. he is blind and he hath forgotten that he was purged, &c. doth he not remember nor think on the power or the blood of Christ, which is able not only to wash away the guilt and punishment of sin, but to purge out the corruption of sin, if we have a right faith in Christ, if we have a right apprehension of the blood of Christ, it will certainly make our hearts pliable and obedient to God, and tender, loving and sincerely affected towards men. Can we think that any man's heart is washed in the blood of Christ, and yet it remaineth full of the poison of sin? no certainly, never was any heart bathed in the blood of Christ but thereby it was suppled and made tenderly affected towards all the Saints and members of Christ. Therefore let no man deceive himself in this point. Now to the object of faith and love, and first of faith (Christ Jesus) where in a word [Doct. 3] mark we the phrase used by the Apostle, he saith not they believed Christ but in Christ, a phrase ever in scripture used to express true faith and affiance standing in relation to Christ and to God, we shall never find mention of faith affiance, and trust in any, but in Christ and in God. This I note to show the strength of our argument, against invocation of Angels and Saints. Where we reason with the Apostle, that we cannot call on them because we may not believe in them. Now against this, exception is made by our adversaries the Papists. No say they? may we not believe in men? why? what say you to that, they feared, &c. Again, do we not read in the Epistle to Philemon, the fifth verse, the Apostle saith he heard of his love & faith, &c behold say they, the Scripture teacheth faith in Moses, & faith in the Saints. We answer in that place of Exo. the words are not in God &c. but they believed God, that is, they gave credit to the Lord and to Moses his servant, they gave credit unto the word he had spoken unto them, ver. 13.14. and so their own translation hath it crediderunt Domino & Mosi &c. and cannot otherwise be expressed in Greek or Latin, as their own vulgar interpreter hath well observed. The like place we have, hear ye me O Judah, and ye inhabitants &c, believe his Prophets, that is, give credit to the words of his Prophets &c. for the second place we answer, that any man who is not willfully blind, may see that faith is there referred to Christ, and love to the Saints: again, the Apostle speaks of the Saints living not departed as appears ver. 7. therefore that place cannot make for Popish faith and belief in Saints departed, neither can they find any place of Scripture so much as by implication, teaching faith or trust and affiance in men be they never so good, but rather the contrary, the Lord hath set a curse on that man that trusteth in men. Now further touching [Doct. 4] the object of that faith that is here signified. Faith, trust & affiance, the object of it is said to be Christ Jesus, whence we may gather that true justifying faith is fixed and bounded on Christ Jesus only, though faith in a general signification being a word of relation, respecting things to be believed, have reference to the whole word of God, & have for the material object of it, every truth recorded in the word, yet as it is an instrument of justification, it beholdeth the special mercy of God in Christ: it apprehendeth Christ and his merits, the merit of his innocence, the merit of the holy and perfect obedience of his life, the infinite merit of his satisfactory death, & hence it is called the faith of Jesus, & this is to be marked, because in this respect only is faith said to justify, faith doth not justify as a quality inherent in us, for any excellency or merit in it self, nor any action of faith of it self, but only by relation to the object, because it taketh hold of the merit of Christ, and doth apprehend and apply his perfect righteousness unto us, as the hand receiving gold or silver given, makes not rich, nor the work of the hand in the act of receiving by it self, but the gold or the silver. So it is not faith nor the work of faith that doth justify, but Christ, whom by faith we apprehend, the matter of our justification as the Apostle hath taught us, God hath made him to be sin, and this being so it must teach us.

First, to take heed of the doctrine of the Church of [Use. 1] Rome, who say faith doth justify indeed, but how? not by relation to Christ the object of it, but as an excellent virtue bringing forth many divine and gracious motions in our hearts, as the fear of hell, love of God, a consideration and a desire of life eternal, and so fitting and preparing us, and making us worthy ex congruo to receive grace and justification, a doctrine devilish and dangerous, flat contrary to the truth now delivered, and contrary to that opposition made by the Apostle, where he opposeth believing and working, faith and works, therefore faith as a work or excellent virtue doth not justify, for then the Apostles opposition is overthrown, then believing and working might stand together, which are made opposite [Use. 2] and cannot in the act of justification stand together.

Again (for the second use) if faith do not justify as an excellent quality, for any excellency or merit in it self, but only by relation to the object of it Christ Jesus, then as many as will (indeed) be justified in the sight of God, and eternally saved, must learn utterly to renounce all things in themselves, and there is good reason for it, for if other qualities and works, be so far forth good, as as they come from faith, and faith it self, as a quality or work doth not justify us in the sight of God, then much less can any other grace or work do it; it is the pride of our corrupt nature to look for justification, & salvation by something in our selves, if we live in civil fashion in the world, and we hurt none &c. then we are lift up in a conceit of this, and we think we cannot choose but be saved, thus the Devil taking advantage of our pride, doth teach men to encroach upon the doctrine of the holy Ghost, for whereas he hath taught that good life and honest conversation serves only as an evidence and necessary proof of true faith in the blood of Christ, the devil teacheth to advance these things to a higher place of dignity, even to shoulder out God's grace and merits of Christ in our justification, but we must know as the Apostle hath taught us, if we look to be justified by anything in our selves we are abolished &c. faith in Christ Jesus and confidence in good works cannot stand together, faith and good works ever go together, and true faith is ever fruitful in good works, but faith and confidence or opinion of the merit of good works cannot stand together. If we look to be justified and saved by Christ, we must cleave only unto him, and utterly renounce confidence of all things in our selves, we must judge our selves, and condemn our selves in regard of anything in us, and plead nothing but mercy and forgiveness, we must go out of our selves and fixe our faith upon Jesus Christ, and be fully persuaded in our hearts, that his death is our ransom, [Doct. 5] his righteousness our righteousness, and make him our perfect Savior and Redeemer, build upon him as a rock that never can be shaken, and then the gates of hell shall never prevail against us, and so much of the object of faith.

Now come we to the object of love, that is (all Saints) true sanctified love coming from faith is to be extended in the fruits of it to all men, as they are men bearing the image of God, but especially, to such as are sanctified and renewed according to God's image in some measure of holiness, and it must be teached generally to all Saints, as the Colossians did, so we are not only to love one or two or a certain set number, but all Saints without exception, we are to bear hearty affection to all generally, and to express it in duties of love, to as many as we are able (saith David) Lord my well-doing &c. but to the Saints, and he speaks indefinitely, to the Saints that are here on earth and to the excellent; reasons of this are these, first, all the Saints are members of one body, and it is a law laid on the members of the natural body by the providence of God, that what ability is given to any member, it should be used for the good of the whole body, and of every part of the body? that the sight of the eye should be used as well for the direction of the foot, as for the guiding of the hand. So in the mystical body of Christ, what good practical grace or affection is wrought in any, it should be extended to the good of the whole body, and of every particular member of the body. Secondly, there is the same reason and ground of love in every Saint of God; namely, the image of God renewed, their holiness and fear of God, though not the same measure, they all resemble God their Father in some degree of holiness, and show that they are begotten of the immortal seed of his word, therefore love being bounded & set on goodness, & that being found in some measure in every Saint of God, we are to extend our love to all & every Saint & servant of God, but for the better clearing of this point a question must be answered, namely, [Quest.] this seeing we are to love all the Saints of God, the question may be whether wear to love them all alike or no? Answ. First, [Ans.] in respect of the different degrees of men, there must be different degrees of love: the Magistrate and the Minister being public persons fearing God, are to be loved with a greater measure of love then private persons, because they bear a double image of God, inward in sanctified grace, outward in place & authority. Secondly, in equal comparison, when men are equal in degree, we are then in the first place, principally to love and show duties of love to Parents, children and such as are conjoined and tied unto us by nature, or any outward bond of marriage or friendship, because we are bound to love them by a double bond of nature and of grace, grace doth not abolish natural affection, but only order it and dispose it aright, and so the question is answered and the doctrine cleared.

[Use.] Is it so that we are to love all the Saints of God, then far be it from us to love one and hate another, that language and speech ought not be heard out of our mouths, I love such a one even from my heart, because he is an honest man, but such an one happily as honest as he I cannot abide, and it may be we cannot abide him, even because he is one that in our conceit is too forward in the fear of God, are we not in this case become partial in our selves, as if our love be thus partial, we love one Saint of God and not another, let our pretence be what it will, that we love him, because he is an honest man, in deed and truth we love him not as a Saint, not for God, & his graces in him, but in some other respect either for pleasure or profit, it is not possible for us to love one as a Saint and fearing God, but we must love all that fear God, because all in their measure have in them that which is truly amiable and lovely. Again, if we love some and not others, we make it plain, we yet love not God, can we persuade our selves that we love God, and love not some whom he loveth, can a man say he loves his friend and yet hate any one of his children, no certainly he cannot no more can we truly say &c. If any man say I love God, and yet hate his brother, he is a child of him that is the father of lies, c. 3. 10. In this are the children &c. Let then the consideration of these things stir us up to put away partial affection, let us bear and show hearty love to all the Saints of God, so we may have testimony that our love is sanctified, and that we love God, and from thence may rise up to an assurance of his love in Jesus Christ. Now to the fifth verse.

In this verse, the Apostle doth lay before us two things. First, wherefore it was that the Colossians continued constant in their faith in Christ Jesus and love towards all Saints. What was the motive that stirred them up to go on in faith and love, namely, the hope laid up for them in Heaven. Secondly, the means how they came to the knowledge of that hope, and that was by their hearing of the Gospel, which is described to be the word of truth and their hearing of this hope, by the preaching of the Gospel is further amplified by the time that they heard of it, before the writing of this Epistle. Whereof (saith the Apostle) ye have heard before, come we to the first of these two general things in these words, for the hopes sake, by hope in this place we are to understand, not the gift or grace of hope wrought in true believers following true faith, but the thing hoped for, the thing certainly expected of all that truly believe eternal happiness, glory and life everlasting, and that is clear out of the text it self, because the gift or grace of hope is in the heart, but this is here said to be laid up in heaven: (laid up) that phrase is borrowed from Parents, who lay up good things to be given in time to come to their children, the meaning is that the Lord hath as it were laid up, provided and prepared life, happiness and glory in time to be given to his children, so we find it in the last doom that Christ shall pronounce upon the blessed of his father, Come ye blessed of my father, inherit the kingdom prepared, &c. In heaven, that is in the place and seat of the blessed Angels and Saints, whether Christ is ascended, and from whence he shall come to judgment, this then is the true sense of these words, for the eternal happiness life and glories sake, prepared of the Lord from all eterniry in time to be given you in the highest heavens. Now first in that glory and life to come is called by the name of hope, one of these is put for another, one to signify another, hope to signify heaven.

Hence we may take up this conclusion, that true Christian hope, or the hope of true Christians must not only have reference to life eternal, but it must be a resemblance of life hoped for, and in some sort be correspondent unto it: for as in metonimicall and sacramental speeches, when one thing is set down to signify another, there is a resemblance and similitude between those things, as the bread in the sacrament resembleth the body of Christ, so our hope put for heaven, it must be a resemblance of heaven, it must in some sort express eternal life laid up for us in heaven; how can that be, may some say? Answer, by working in us even in this life a beginning of life eternal, by making our life and conversation heavenly, or as the Apostle speaks, in heaven. Then is our hope a lively image fit to resemble life eternal, when it is manifested in the beginnings of life eternal, when it is effectual to turn us from sin to God, and to work in us newness and holiness of life. And that true Christian hope is such a resemblance of eternal life, and is thus effectual and so ought to be in us. Mark that place of the Apostle, our conversation (saith he) is in heaven. What is his ground? even our hope of the glorification of our bodies, and fullness of glory at the coming of Christ, for he saith in the verse following, from whence, &c. we have a plain text to this purpose, saith S. John, we know, &c. and every man that hath this hope, &c. whosoever hath true hope he is thereby stirred up unto daily repentance and reformation of life.

Now for the use [Use.] of this, there is never a one of us of years and of discretion, but we will say we hope for life eternal, and we look for happiness, and glory in heaven by the mercy of God in Christ. But would any know whether his hope be a true Christian hope or no, such a hope as will not deceive nor disappoint him in time of need, no not in death it self, let him then examine it by this note, if his hope be a resemblance of life eternal, if it do express in his life the beginnings of that life laid up in heaven in some measure of purity, holiness, innocence, meekness, and love, &c. so that a man may say of him as we use to speak of a child towardly and of an ingenious countenance, that he is optimae Spei one of excellent hope, then his hope is indeed religious and Christian, such as will comfort him when the pangs of death are upon him. But if otherwise he say he hopes for life and salvation, and yet be not able to show it in some conformity, similitude, and likeness unto life eternal, but his life is rather an express image of his natural corruption, his life is stained with many foul sins, that man's hope is but a pretence of hope, and in the end it will deceive and make him ashamed, can a man say and that truly, he hopes for heaven, and yet his very breath stinks of hell, he breaths and belches out blasphemous oaths, railings, cursings, slanderings, &c. and hath his tongue set on fire with the fire of hell, as S. James saith, third Chapter verse 6. can any say that he looks up to heaven, and beholds the fullness of happiness and glory in heaven, and yet his eyes are full of adultery as the Apostle speaks. We know we cannot see the sun when a thick cloud is before it, and can we imagine that we see the brightness of glory in heaven, through the thick foggy mist of many sins? it is not possible, our savior hath said it. That only the poor in heart, such as are purged both from the guiltiness and filthiness of their sins shall see God, shall see by their faith in this life the comfortable beams of the Lord's living countenance shining upon them in Christ, and shall see him face to face, even the brightness of his glory to their eternal comfort in the life to come. In the second place in that the Apostle doth testify that he heard of the constancy of the Colossians in their faith and love; towards all Saints for the glories sake laid up for them in heaven, we are taught that it is the [Doct. 2] steadfast looking into heaven, that doth keep and hold true believers in a constant course of religion, it is that which makes them cleave fast to Christ. and keep fellowship and communion with the Saints, for though we are not to depart from sin or do good, for this end only or principally that we may obtain eternal life, for then we shall never obtain it, because this end and purpose proceeds from self love, though we are not to avoid evil or do good, chiefly in respect of reward or fear of punishment, but in respect of God's glory and our own duty, yet in the duty of religion and love, we may have an inferior subordinate and second respect unto the recompense of reward, and to make us constant in well doing, life everlasting must ever be in our eye, at which we must continually aim. We read that Moses esteemed the rebuke of Christ, &c. for why saith the text he had respect unto, &c. verse. 27. He forsook Egypt, &c. for he endured, &c. He had his eye upon heaven, and upon God in heaven, the rewarder of them that seek him, and by faith depend upon him, and that made him lightly esteem the troubles and trials of this life, and not to fear the rage and fury of Pharaoh or of any man living. Would we then for use [Use.] of this) stand fast in our profession of faith, would we be constant in religion, and the fear of God, amidst the troubles and miseries of this life, yea in the midst of many violent assaults and strong temptations of Satan, then learn we to cast our hope, the anchor of our souls, as the holy Ghost calls it, within the veil of heaven, let us lift up the eyes of our minds and fasten them on that glory and bliss that is prepared and laid up in heaven, for all them that love the appearing of the Lord Jesus, then we shall be able to put upon us Job's resolution, Though the Lord should kill me, &c. and in the hour of temptation and pangs of death, we shall cleave fast unto Christ by faith, and hold our communion with the Saints, it is not possible that such as profess faith and religion, and yet mind earthly things, and have their minds groveling on the things of this world and profess in respect of wealth, that they should hold out in faith and in the fear of God, in the time of trial and temptation, the devil could thus reason, doth Job fear God for naught? as if he had said, Job's fear and service of God is but in respect of his wealth and prosperity, therefore lay but thine hand upon him, and he will start aside from his fear, he will then show himself to be but an hypocrite. Though the devil was deceived in Job, yet he hath shown by this manner of reasoning that he knows well that such as profess in respect of wealth and outward prosperity, they are soon driven from their profession, by the least trial or temptation. Therefore this ought to stir us up in our profession, to respect chiefly the glory of God and our duty, and then labor to fix our eyes on the mark and price of the high calling of God in Christ Jesus, that so we may be constant and persevere in time of trial and temptation, which may come upon us we know not how soon. It followeth (laid up) this phrase as hath been shown, is borrowed from parents to bring within the compass of our understanding the Lord's eternal decree, and his purpose, to bestow life and glory upon his children, our [Doct. 3] instruction hence is easily gathered, namely this; in that life and glory is laid up with the Lord in his eternal council.

We may conclude it shall in time be given to such as truly believe in Christ, and hold fellowship and communion with the Saints, it is laid up for them, they shall not miss of it, they may certainly expect it. Our Apostle doth thus build upon it, that he having finished his course and kept the faith, thenceforth was laid up for him, &c. and that the Lord the righteous judge would give it unto him, at the day of his departure, out of this life, and not only to him but to all them also, &c. We may further be resolved of this truth by considering the end, why natural parents provide and lay up good things for their children, applying that by way of similitude to the Lord, for what is their intent and purpose, in their providing laying up and careful keeping of good things? surely in time to endow and to enrich their children, and it is either change of affection or want of ability, that makes void their purpose, either because their love is turned into hatred, or because they are not able to do that they purposed, now the Lord having purposed and intended from all eternity in time to endow and enrich his children with treasures of eternal life and glory. What is it that may frustrate and make void his purpose? is it change of his love? not possible, his love is essential in him, as unchangeable as himself, he loves forever whom he loves once. Is it want of power? we cannot so imagine, he is omnipotent the God of all power, nothing in heaven earth, or hell, is able to withstand or hinder him from effecting his purpose, therefore happiness and eternal glory being intended by him to his children in his eternal love that never changeth laid up for them under his hands, and keeping who is able to keep and to bestow it at his good pleasure and that in heaven a place of all safety and security, where it cannot be corrupted, stained, wax old, or waste and wear away, as the Apostle saith, It must needs in time come to them for whom it is prepared and appointed of the Lord, that is to such as believe and hold fellowship and communion with the Saints; a matter for the use of it of great comfort to all that truly [Use. 1] believe, to them only the comfort of it doth belong.

First therefore, let our meditation in this point be to this purpose, is life and glory laid up for us, in time to be given unto us, then let us not be dismayed and utterly dejected, though we loose all that ever we enjoy in this world, far be it from us upon the loss of the transitory and fading things of this world, to cry out and say we are utterly undone, how shall we do? whether shall we turn our selves? let these distempered speeches arguing want of hope be heard out of the mouths of such as want hope, and be far from us, let not us fear what man or devil can do unto us, it is the encouragement our Savior gives upon this very ground. Fear not, &c. every word hath the weight of an argument, as if he had said, fear not the loss or want of earthly things (he there handleth the argument of God's providence) it is your kind and loving father that doth tender your estate and hath care of it, it standeth with his good will and pleasure freely to give without any merit of yours the kingdom, that is that heavenly kingdom prepared for you, why then should you fear, Nay saith he verse. 4. I say unto you be not afraid of them that kill the body, that is, fear not them that are able to take away your temporal lives, they can go no further, they cannot strip you of life eternal, that is beyond their reach, they cannot enter upon your souls to hurt them, they are your freeholds, free from the rage and violence of Satan, and an his instruments. Nay yet more then this, in that life and glory is laid up in time to be given us if we believe in Christ. we may hence receive further comfort though it be so that our brains be dashed against the walls, our bones scattered in the streets, our blood run down the channel, yet our bodies so mangled and martyred, shall be raised again restored by the power of God, and be crowned together with our souls with happiness and glory, and our tongues [Use. 2] shall send forth the praise of him that sits upon the throne with majesty and honor forever, &c. that is our first use of this, that life and glory is laid up, and in time shall be given unto us.

Again, secondly the consideration of this may strengthen us in our expectation, of ease and comfort and deliverance in time of trouble, and distress, that in the Lord's good time we shall not fail of ease, comfort, and deliverance, for why? hath the Lord laid up eternal life and glory in time to be given us, shall we not miss of it, may we certainly expect it? so also hath the Lord laid up ease, comfort, deliverance &c. for all his distressed children in his good time to be given unto them, and as we are to wait with Job all the days of our appointed time, till our last changing shall come, our changing from misery and sin to happiness and glory, so are we in all times of trouble, and distresses to wait till our changing shall come from the Lord, till it please the Lord to give us beauty for ashes, &c. To change our sorrow into joy, our sickness into health, and to deliver us out of our distress, it is a fruit of our corruption to be impatient of delay, to make hast to be delivered and to seek by unlawful means as the fashion of some is in present trouble, they must have present help, or else they will fetch it from hell it self, by means of witches, sorcerers, and such like. Let them know, whosoever they be, that are thus hasty, that this is a manifest demonstration of their want of faith and trust in God for life eternal, shall we say we trust God upon his word for happiness in heaven, and yet trust him not upon his promise for help in time of need? can we persuade our selves that we believe there is life and glory laid up in store with the Lord in time to be given us, and yet not believe there is comfort and deliverance with the Lord in time of trouble? no, no, if we trust not God for the less, we cannot trust him for the greater, either then trust in the Lord in time of trouble, and with patience expect comfort from him, or else thou hast not yet learned to wait upon his mercy for salvation, and remember the words of the Prophet. He that believeth, makes not hast, an infallible character and badge of him that believes is this, he makes not haste. If thou then make hast thou believest not.

Now here a question must be answered in that the Apostle saith, life and glory is laid up, [Question.] some may demand how this can agree with that, where believers are forbidden by Christ to lay up &c. whereby treasures, is meant eternal glory, and if that be laid up, how then can they themselves lay it up?

For answer, we must learn to distinguish and make a difference between the essence and substance of glory & the degree & measure of glory. Now the first of these is meant in this place, that the substance of glory standing in the fruition of the presence of God, fellowship and society with God the Father, Son and holy Ghost, and with the Angels and Saints is laid up for true believers, but the measure of glory may be laid up, and may be increased by themselves, they by their good works of faith may treasure up a greater measure and degree of glory, a greater reward in Heaven which shall be given, not for the merit of their works, but of the mere mercy of God, who in the day of retribution will crown his own gifts not our merits, and where he finds greater measure of gifts, greater measure of the works of faith, there he will in mercy bestow greater measure of glory according to that of the Apostle, he that soweth sparingly &c. he that soweth liberally &c. and as he saith, as one differeth in brightness from another, so there shall be greater measure of glory in one Saint then in another, according to the measure of the works of faith, this I take to be the meaning of our Savior, in saying, lay up &c. that is treasure for our selves, a measure of glory, and add one measure to another, as men in heaping [Doct. 4] and hoarding up riches add one shilling and one pound to another.

Now further, in that the Apostle saith, the happiness of true believers, is laid up for them in Heaven, he would have known that they have it not in present possession, but in reversion, in hope and expectation, they live here by faith &c, and as Saint John saith it yet appears not how glorious they shall be, though the Lord give them a taste of Heaven in this life in the first fruits of his Spirit, in peace of conscience and joy in the holy Ghost to comfort and stay their hearts, yet they must expect full fruition of happiness in Heaven in the life to come.

Our use [Use.] of this, is that which the Apostle hath taught Chap. 2. that seeing our happiness and fullness of joy and comfort is not in anything under the Sun, but laid up in the highest Heavens, we therefore should lift up our hearts thither, and set our affections &c. and to help forward, and stir up our dullness, in this respect consider we but these two things. First, to set our affections on earthly things, it is such an high degree of sin, as our Apostle could not think of it, but with a bleeding heart, nor speak of it but with tears trickling down his cheeks: and mark the steppes by which he comes unto it, many walk &c. Again, to set our affections on the things of this world, will not only make us lose the hold that we seem to have of Heaven (for we cannot compass Heaven and earth together) but the very remembrance of Heaven, experience shows this. For speak to a worldly minded man, of the joys of the life to come, of the eternal weight of glory that shall be revealed, and he is no more moved then a stone in the wall, he hath no apprehension of it, if then we would not aspire to that high degree of sin, that will make an honest heart bleed to think or speak of it: if we would not lose the hold we seem to have of Heaven, the very remembrrance of Heaven, let us lift up our hearts and our affections and not suffer them to settle and rest on earthtly things, let us use them as travelers to help us forward in our journey towards Heaven, but let our chief care and affection be on Heaven and heavenly things, and so much of the first general part of this verse, in these words (for the hopes sake) Now to the second part of it, in the words following (whereof &c.) the words need no long expositon, the word (Gospel) is a word well known to everyone in sound, but happily to few in sense and signification. It signifieth in general good tidings, but in special the tidings or the promulgation of the free grace and mercy of God in Christ, it is an evidence or declaration of God's covenant of grace, it signifieth that part of the word of God, that contains the promise of remission of sins and life everlasting, made to all that truly believe in Christ, and repent of their sins, it is called the word of truth, or (as the words are) of that truth, in a double respect. First, because it is of absolute and infallible truth without error, being published first by God, who is truth it self, after by Prophets and Apostles, to whom it was revealed by inspiration and instinct of the holy Ghost, and by them preached and written without error. Secondly, by a kind of excellency above the law, because it doth contain and publish that eternal and saving truth, whereby we come to the knowledge of righteousness and salvation by Christ, which we could not have by the law, nor was ever revealed by the law, here first we are to observe that the Colossians heard of life and glory laid up in heaven for them, by the Gospel [Doct. 5] and so came to the knowledge of it, whence it followeth, that the knowledge of life eternal coms by hearing, it is not in us by nature, but it enters in by the ear, the listening & lending of the ear to the word preached, is the ordinary outward means, whereby knowledge of salvation is wrought in the heart; for saving faith which comprehends both knowledge of God's mercy, and affiance in his mercy, by which we are saved, comes by hearing, when Adam fell from God, he knew what blessing he had lost, and into what misery he was fallen, that was the knowledge of good and evil, the devil promised and he got but he had no sight of rising, no knowledge of restoring to the state of grace and salvation, till he heard it from the mouth of the Lord, that the seed of the woman should break the serpents head, and so by nature there is no knowledge of salvation but a sight of everlasting death and damnation, indeed the heathen groped after happiness, and dreamed of Elisian fields, but had no true sight of it, till it was revealed to them by the sound of the Gospel.

[Use.] Hence then learn we what precious accompt we are to make of hearing of the word. Is it so that by hearing of it we come to faith, and knowledge of salvation, then think that our ears are put to the best use when they are hearing of the word, for then they are exercised in a business that tends to the saving of our souls, and let us not with giddy headed Monks and swelling Enthusiasts, think basely of hearing, and think we shall come to the knowledge of salvation, by idle visions and fantastical revelations; they brag much of dreams and private illumination of the spirit, and so join the word and spirit which the Apostle hath coupled together, he calls his preaching the ministration of the spirit, to note that the word and spirit are so nearly conjoined, that they must always go together, the spirit shineth in the word, and the word is powerful by the spirit, and we must be taught of God, but by the word the Lord puts them together, I will make this my covenant, &c. and by reason of this conjunction of the word and spirit, the preaching of the word is an instrument of grace and salvation, therefore we are not to depend upon visions and revelations from heaven, but to make precious accompt of hearing the word. And again let us not with contemners of the word reason thus, if I be appointed unto life and salvation, I shall come unto it as well as they that hear all the sermons in the world, that is a dangerous rock on which many souls suffer shipwreck. Rather reason thus with thyself, am I careless of the means the Lord hath appointed to bring me to the knowledge of salvation, then I may justly fear that I belong not to God's election. For whom the Lord hath appointed to such an end, he hath appointed to the means, and doth sweetly incline and bend the purpose of the will that way; whom he hath predestinated them he hath called by the preaching of his word. It is the subtlety and cunning of the devil to work in the heart a persuasion of indifferency, where the Lord by his ordinance hath laid a necessity, that the hearing of the word which the Lord hath appointed a necessary outward means to bring to the knowledge of salvation, is but a thing indifferent, and to persuade that a man may be saved, though he be careless of the means of salvation. Let us learn to take heed of this subtlety, consider and take we but a short view of the state of such as lightly regard the hearing of the word, they walk in the darkness and vanity of their minds, they rush into errors, break out into blasphemies, run into all sorts of sin, they degenerate into the nature of brute beasts, and grow worse then they. For why they have no strength against the corruption of their own hearts; nor any power of grace to withstand the temptation of Satan, but with full swing run after the vanities of the world, and the pleasures of sin, and so lie open to God's wrath, which hangs over the heads of all unbelievers, being destitute of Christ the robe of righteousness, wanting faith, mortification, sanctification, and the whole armor of God, a state wretched and damnable; let the consideration of it move us to make a special accompt of hearing the word, whereby our judgments may be informed, our wills reformed, our affections ordered, and every thought brought into captivity to the obedience of Christ. In the second place we are to mark that the Colossians came to the knowledge of life and glory, laid up for them in heaven, by hearing the Gospel, whence we learn that the doctrine of the Gospel, the doctrine [Doct. 6] of remission of sins, and life everlasting by Christ exhibited in the flesh, is that in particular which brings men to the knowledge of their salvation. For why the Gospel of Christ is the only charter and evidence of that heavenly inheritance, that is prepared for them that shall be saved. It is not the book of the creatures, the visible frame of the world, that can reveal or make it known, that serves only to leave men without excuse, it is not any extraordinary work of God's justice, any of his judgments which are real and visible sermons, they bring not to the knowledge of mercy, neither is it the hearing of the law, because there is no seed of faith, either in the law of nature, nor any revelation of it by the moral law of God, the law is no instrumental cause of faith, repentance or any other saving grace; the moral law is called by the Apostle a killing letter, the Minister of death and condemnation. And the Gospel is there said to give life, and is called the ministration of righteousness and of the Spirit. And indeed it is the hearing of the Gospel that doth confer the Spirit of adoption, as the Apostle saith. Hence is the Gospel called the word of life, the word of salvation, and therefore the hearing of the Gospel only brings the knowledge of life and salvation.

[Que.] Whereto then serves the hearing of the law?

[Answ.] The Apostle makes answer as our schoolmaster 〈◊〉 to bring men to the knowledge and feeling of sin, to the knowledge of the curse, and punishment due to the same without remedy, and so to compel them to go to Christ set forth unto them in the Gospel. The point then being clear the use of it is this.

[Use. 1] First it maketh known who they be that do truly and rightly preach the Gospel, namely, they who do aim and drive at that, and in some measure effect that which is the proper work of the Gospel, that is, bring men to faith in Christ, & certain knowledge of their own salvation, The Papists teaching that holds men in suspense and makes men doubt of their own salvation, and gives them no certain light, nor knowledge of life and glory laid up for them in heaven, is not the true teaching: The Gospel is then truly preached when the preaching thereof is powerful by the work of the spirit, to confer the Spirit of adoption, whereby believers know that there is life and salvation laid up for them in Heaven.

Again, hence learn we who they be that rightly [Use. 2] hear the preaching of the Gospel, namely, they who are brought by hearing of it, to a true sight of their own salvation, that life and glory is laid up for them in Heaven, the Gospel is powerful in it self to bring men to the knowledge of salvation, it is the arm of the Lord to that purpose, and if it be not thus powerful in thee, to work in thee upon good ground, faith and repentance, and a measure of true knowledge and assurance of thine own salvation, thou hast not profited by hearing of it as thou oughtest, and then mark what the Apostle saith, if the Gospel be hid &c. If thou be not able to see that light that shineth in the Gospel, touching remission of sins and salvation, it is a sign of perdition. Again, consider that the devils understand both the law and the Gospel, and give assent to the Gospel to be true, they go so far, if thou then be not brought to some measure of assurance of salvation thou hast not yet gone beyond the devils, who are already in hell. Let then these things work upon thee thus far, to draw thee to examine how thou hast profited by the preaching of the Gospel.

The Apostle here calls the gospel the (word of truth) [Doct. 7] that is absolute saving truth, hence it follows that the opinion of such is false, who hold that every man living an outward civil life may be saved in any religion, the Jew in his Judaism, the Turk in his Turkism, and the Heathen in his Paganism. For reason teacheth that truth is simple, & one error is manifold, and there is one way to do well, and many ways to do evil. Now every Art and Science hath his truth, but saving truth, is the truth of the gospel, and there is but one gospel, one in number, no more, and therefore but one way of salvation that is by true faith in Christ.

In this verse, the Apostle proceeds in commendation of the gospel, and not contenting himself to call it the word of truth, he goes on further to commend it, and that by two arguments. The f • rst is taken from the wonderful diffusion and spreading of it, that it was diffused and spread one all the world, that the sound and preaching of it was come to all the parts of the world, in particular to the Colossians, (which is come unto you &c.) Secondly, he commends it from the effectual working and fruitefulnes of it, and that both in general in all the world and in special among the Colossians, (for so the sentence must be supplied and made up in the words following, as if the Apostle had said is fruitful in all the world, as it is also among you &c. and this argument of the fruitful working of the Gospel in special among the Colossians is further amplified by the circumstance of time, that it was fruitful among them, from the very day they heard and knew the Gospel whis is delivered under the name of the grace of God, the matter of it, and by their manner of hearing and embracing of it, expressed in the word (truly, or in truth) from the day that ye heard &c. these are the general things contained in this verse, come we to the first argument of commendation (come unto you) that is published and preached among you as the Apostle, citing the words of the Prophet saith, how beautiful are the feet or coming of them, and his meaning is how excellent and pleasant is the preaching of the Gospel as appears in the next verse, but they have not all obeyed (unto all the world) that is to all the parts of the world, Asia, Africa, Europe and America, and to the chief nations and kingdoms of those parts, and from them, if not the preaching yet the fame and sound of the Gospel came to bordering nations: so that in the time of the Apostle there were very few or almost none, unto whom either the preaching of the Gospel or the fame of Christ had not come Hence is the preaching of the Gospel compared by the Apostle to the sound or voice of the heavens, that as the heavens that beauty, motion influence show and as it were speak and sound forth the glory of God to all nations, so (saith the Apostle) applying that of the Psalmist by the way of similitude to the preaching of the Gospel no doubt their sound &c.

Some may say we read of certain nations newly converted to the faith, as this land of ours, long after the time of the Apostles? It is true, [Answer.] but that is to be understood of the public profession of the Gospel countenanced by authority, the gospel sounded forth in the days of the Apostles to all the world, but it was not received by public authority till the time of the Emperors Constantine & Theodosius.

Now to the doctrine.

First we are to mark the phrase used by the Apostle, he [Doct. 1] saith not the Gospel which is preached, but come unto you, whence we may take up this conclusion, that the Lord in mercy sends unto us his word of grace, the promise of remission of sins and life by Christ, he doth of his own good pleasure send and offer unto us his Gospel, the means of grace and salvation, by which men are brought to the knowledge of salvation, it is brought home unto us, we send not for it, no surely, if it were not brought we should never seek for it, and the reason is plain we have no understanding of the excellent comfort of it, much less any desire after it in nature, it is above the reach of nature created even of nature pure in the state of the first creation, much more is it above the reach of nature, in the state of sin and corruption, it pleaseth the Lord therefore in mercy to send unto us his Gospel, to offer the means of grace and salvation. We read, W • sdome sends forth her maids freely to invite the simple &c. to eat of her meat and drink of her wine, and the Lord saith, he sent all his servants the Prophets rising up early &c. and the Son of God himself Christ Jesus saith, he doth stand at our door and knock, behold &c. if any man hear &c.

Now the use [Use.] of this point is this, is it so that the Lord doth send unto us his Gospel, doth he offer unto us the means of grace and salvation, what then doth the Lord require of us? surely that we receive his Gospel, for to that end is it offered, that we should believe and embrace it, and submit our selves to the power of it: which in the right use is powerful to work in us true faith and true repentance. Now then consider this point, it hath pleased the Lord in mercy to vouchsafe unto us, the Gospel of salvation coūtenanced by public authority, for the space of fifty years together, his name be blessed for it, at the first entrance and preaching of the Gospel when the preaching of it was rare and scarce, then it was most welcome to many, they greatly rejoiced in it, and took great delight in the sweet comfort of it, but afterward when the preaching of it was more plentiful, and it was brought home unto us, then men began to wax weary of it, as the Israelites did of Manna, and wish that they had never been troubled with so much preaching, a marvelous thing that we should grow weary of the goodness of God, offering mercy unto us, yet so it is the speech is general in every man's mouth, that hath any feeling of grace, that our wonted love and zeal to the Gospel, is almost utterly extinct & clean gone, the three capital and main sins of the world, Saint John speaks of, the lust of the flesh, the lust of the eyes, and the pride of life, sensuality and wanton pleasures, covetousness & ambition have so taken up the hearts and lives of most men, that there is nothing to be found in many of us but a mere neglect or contempt of the Gospel. But let us take heed, if the Gospel the means of grace, coming and being offered unto us, serve only for conviction, and not for conversion, to convince and not convert us, it will convince us of such a sin as stands in the sight of God naked, and void of all excuse. If I had not come and spoken, &c. And consider further these two things. First, the stability of our estate stands in our obedience to the Gospel: for when we entertain and obey the Gospel, our state is founded in the Kingdom of God: where the Gospel is embraced, there is God's Kingdom, as the Prophet saith; Thy God reigneth, & his Kingdom is most stable and firm, nothing is able to overturn it. If then our estate be founded in God's Kingdom, we may be assured of the continuance of it, & of whatsoever may serve for our good. Would we then have our estate never to change, but to the better? no doubt every man desires it: then learn we to submit our selves to the Gospel of the Kingdom of God. Again, consider we, though the Lord still continue his coming unto us by his Gospel, and still offer and reach out unto us the means of grace and salvation, yet we know not how long he will so do; he may we know not how soon, either take the Gospel from us, or us from the Gospel: and if we refuse to receive his grace offered by the coming of his Gospel, he will force his judgments upon us by the coming of himself, by his own immediate hand, as he hath already begun. As he is kind to offer grace, so he is just to revenge the willful contempt of his offer, and he will proportion out the punishment due to the refusal of his mercy, he will make it suitable and agreeable to the sin, that as we reject and lightly regard his mercy offered, so in time of trouble he will not regard our misery, but he will laugh, &c. a sentence full of terror. If the Lord, who in trouble should comfort us, when all other comforts fail and forsake us, if he will then deride and mock us, that is, by the course of his providence, leave us in misery, & make us a mocking stock to the world, it must needs be a state almost as hard to be borne as hell it self. Let this be thought upon, and let it stir us up in this our time and day of salvation, to accept the means of grace and salvation, and to submit our selves in faith and obedience to the word of the Gospel. It followeth, (even as it is, &c.) hence we may conclude, that the Gospel [Doct. 2] the means of salvation is universal, it is indifferently offered unto all sorts of men, without respect or distinction of persons or difference of people, to Jews and Gentiles, as the Apostle saith. It is the power of God, &c. To the Jew first, and also to, &c. First to the Jews, in respect of order, because Christ was the minister of circumcision: and when he first sent forth his Apostles, he forbade them to go into the way of the Gentiles, &c. but in his last commission given at his ascension, he bid them go into all the world, &c. Now the preaching of the Gospel and means of salvation being thus universal, [Quest.] how is it, will some say, that grace is not received of many? The Papists answer, because they will not, say they: it lieth in man to give consent to the calling of the Gospel, by his free will, helped by grace: but this is merely false; this ascribes a power to the will of a natural man, which is in bondage under sin and Satan, and must not only be helped, as if it had power in it self with some help to receive grace, but must be delivered from bondage, and changed before it can move it self to anything that is good, as our Savior saith. No man can come unto me, except the Father which hath sent me, draw him. Draw him, saith Augustine, not lead him, that we might think his will doth go before: for who is drawn if he were willing before? So then the true answer to the question is, [Answ.] that though grace be universally offered by the preaching of the Gospel, yet it is not received of many because together with the outward means there is not in all an inward concurrence & work of God's spirit: for as our Savior saith, Every man that hath heard, and hath learned of the Father, cometh unto me. They that are not inwardly taught of the father, [Use.] are ignorant, and come not, and having in themselves the cause of their ignorance, are left without excuse. And this (see the use of it) may minister great cause of thanksgiving to God, to as many of us as the Lord hath vouchsafed inwardly to teach, and to open our hearts as he did the heart of Lidia, to believe and obey the Gospel. For why? have not we great cause to magnify the name of the Lord, who in mercy hath brought us to the obedience of faith, and in his secret yet just judgment, hath left others as good as we by nature, in hardness and sin? When we see others left in their natural state and corruption, we may behold in them what we had deserved, and how much we are bound to the Lord, who in his just judgment hath passed over others, and in his mercy hath delivered us out of our natural bondage, and so be moved to acknowledge his mercy with thankfulness: and if any will stand to reason the case why the Lord doth not with the outward means give inward grace to all, the Apostle hath given the answer: O man, who art thou that standest to dispute against God? he will have mercy on whom he will: it is his mere mercy, that any man is brought to believe; and let that suffice thee. So much of the first argument of commendation of the Gospel, in these words, (which is come, &c.) Now to the second argument (is fruitful in all the world) for these words must be resumed and repeated, to make a perfect sentence: the Gospel is here said to be fruitful both generally in all the world, and in special among the Colossians in two respects. 1. in respect of the number of such as were converted daily &c. in respect of the believers, who by the preaching of it were daily increased, as we read there were added to the Church by the sermon of Peter about three thousand souls, and verse 47. it is said the Lord added to the Church from day today such as should be saved. Secondly, in respect of the proceeding of those believers, and of them that were converted in faith, sanctify, and other graces. The original text in some examples hath two words, 〈 in non-Latin alphabet 〉 , which plainly show that this word (fruitful) serving to express them both, hath this extension, to signify both increase in number, and increase of faith and holy fruits, that the Gospel was fruitful in converting many, and powerful in them that were converted, both generally in all parts of the world, and in special among the Colossians. That is the meaning of the words. Come we to such things as may be hence observed. First, from the fruitfulness of the Gospel, the powerful working of it generally in all the world, that the preaching of it in the days of the Apostles was universally fruitful in all places of the world, in all sorts of men, in their conversion, and other fruits, we are taught, that where it pleaseth the Lord to work by the Gospel, nothing is able to withstand the power and force of it. The [Doct. 3] powerful working of it in all parts of the world, in such variety, if not contrariety of states, both of government and religion, such diversity of natures, wits, and dispositions, some being like wolves, some leopards, some lions, especially in the Empire of Rome, which then flourished, & in other mighty principalities, doth plainly prove that it is able to bear down before it the wisdom, learning, policy, power, & strength of the world, and to cast down whatsoever stands up in opposition against it: for indeed it was withstood & resisted by all these things & many more in the days of the Apostles in the primitive times, as might be proved, yet had it marvelous success, and did wonderfully increase, & for the state of religion it changed the face of the whole world. The reason is given by the Prophet; It is the arm of the Lord: and by the Apostle; It is the power of God: the arm of the Lord hath ever preeminence, ever prevaileth, and nothing is able to withstand the power of it. Hence the Gospel hath been and is so powerful, it having in it a power passing the power of man, yea passing the power and strength of hell, it must needs be effectual, and nothing able to withstand it. And is this true in the general working of the Gospel? [Use.] then learn we by this to examine the particular working of it proportionably in our selves, and know that then thou doest indeed embrace the Gospel, and then is it powerful in thee, when nothing in thee by nature is able to withstand the power of it. When thou doest feel it over-ruling thine own reason, and bearing down the rebellion of thy will and affections, and what sin soever is most pleasing unto thee Such persons deceive themselves, who think they embrace the Gospel, and yet feel it not powerful to bear down (I will not say) their secret corruptions, for those may lurk in their hearts and be unknown, but their known sins, such as in their own sight stand up in opposition against the Gospel: for let this be thought upon but in reason, can we think that the Lord's arm is powerful where the devils arm armed holds possession? Can we imagine that the Lord hath wrought by his Gospel, where pride, covetousness, drunkenness, malice, or any other shameless sin doth stand up and outface it, and is seen above any power of it? hath the Gospel in the primitive times of the Church, nay in the memory of many amongst us, hath it been powerful to make men to forsake house, land, wife and children, yea to lose, forgo their lives, by fire and fagot, and most exquisite torments; and is it not now able to make thee to deny the lusts of thine own wicked heart? can it not make thee forsake so much as a cup of beer or wine, not needful? is it not able to make thee leave thy vain and carnal pleasure? is the Lord's arm weakened? is the power of the Gospel abated? no, no; deceive not thyself, the Gospel is as mighty as ever it was through God to cast down the strongest holds of sin and Satan, as the Apostle saith. Certainly, if the Lord have wrought upon thee by the Gospel, for thy conversion and salvation, and not for thy hardening and deeper condemnation, by thy abusing of it, he hath thereby quelled and ouermastered the corruption of thy heart, thrown down thy strongest and most rebelling sin, even that sin that was most powerful & pleasing unto thee. Let this be thought on and remembered. (as it is also.) We are here to mark that the Apostle descends from the general working of the Gospel, to the particular: he saith it was fruitful in all the world, and there stays not, but adds further (as it is also among you) no doubt both to commend and comfort the Colossians for their embracing of the Gospel: whence we may note how [Doct. 4] we may with profit and comfort think and speak of the fruitful working of the Gospel; namely, when we know and can truly say, it is powerful not only in general in the Church and land wherein we live, but among us, then may any man speak of the working of the Gospel, with comfort, when he can with the Apostle go from the general to the particular, and can truly say it is fruitful in himself, many men are able to make long discourses in commendation of the power of the gospel, and by unanswerable arguments to prove the Apostles words true in general terms, nay with instance and example of others sanctified by it, but can say little or nothing of the power of it, in their own persons. Now what profit comes by it to know that the gospel is the power of God to the salvation of many others, if it were of the whole world, and not of thyself? What comfort is it to know that many are brought by the gospel to the way of life, and thyself left in the way that leadeth down to hell? nay rather what discomfort comes by such knowledge? To have the eye of the mind blinded, and not be able to see & conceive in the understanding the power of the gospel, is an heavy judgment; but to see the power of it in the abstract in it self in general, and not in our selves, that is the very devils case, and it ought to be considered and thought upon. Come we to the words following, wherein the special working of the Gospel among the Colossians is amplified, that it was fruitful from the day that they heard, and truly or in truth knew the grace of God: the Gospel is here called the grace of God, because it teacheth that remission of sins and life everlasting are obtained only by the mere grace and mercy of God in Christ. The point of instruction hence offered is this: In that it is said that the Gospel was fruitful among the Colossians, upon their hearing and true knowledge, not of the Gospel, but of the grace of God propounded unto them in the Gospel; we are taught that then only is the Gospel powerful to work upon us, [Doct. 5] to make us bring forth many good fruits, when we truly know, and have even a feeling knowledge of the sweetness and comfort of it, when we truly know and in our hearts feelingly apprehend the grace of God revealed in the Gospel, then is the Gospel fruitful, then doth it work upon us to our sanctification. This order and manner of proceeding, from a feeling of sweetness to fruitfulness, we find laid before us by the Prophet David: he there saith that the judgments of the Lord were sweeter than the honey and the honey comb; and then he adds, that by them he was made circumspect. We read of the woman in the Gospel, that she loved much: why? many sins were forgiven her. When she felt much comfort in God's grace for the pardon of many sins, then she brought forth many good fruits. And there is great reason for this, that the true knowledge of the grace of God in the gospel, should make us fruitful in every good word and work. For when we feelingly know the grace of God revealed in the gospel, then we know we are within the compass of God's special love, we are assured of his comfortable presence and protection, of our portion in his promise of life and salvation, of right and title to all the comforts and blessings belonging to the saints of God. How then can it be, but that the feeling knowledge of grace, the ground of such excellent comfort, should make us fruitful in all good things? [Object.] Why but will some say (it is objected of the Papists) we see the doctrine of God's free grace for remission of sins to be a doctrine dispossessing men's hearts of all true love to God and charitable affection towards men: it is true indeed, it was so in the days of the Apostle, some turned grace into wantonness, and it is so still: so great is the corruption of man's degenerate nature, that many turn that precious doctrine of God's grace into a pernicious indulgence and license to heap sin upon sin, [Answ.] but this is but an accidental event, not the proper effect of the doctrine of grace: and shall an accidental event hinder the course and spreading of such a cause, as properly brings forth true love both to God and men? God forbid. Would we then have the Gospel preached powerful to make us bring forth many good fruits? [Use.] then labor we, as we hear it, so to have a feeling knowledge of the grace of God propounded in the Gospel, and to have our hearing mixed with faith, as the holy Ghost speaks. For surely we shall but hear as a pleasant song, as the Lord saith, nay we shall but cavil at it, till we have a feeling knowledge of the comfort of it. The woman of Samaria did but prattle with Christ, till he told her of her sin, and brought her to a true sight of her sin, then she humbled her self, and confessed her sin. And after that, when she knew him to be a Prophet, and did acknowledge him to be the Messiah, then she ran to fetch others unto him, and said, verse. 29. Come and see a man which hath told me all things that ever I did: is not he that Christ? So we shall but prattle of the Gospel, and make it but table talk, till we be humbled in our selves, and have a true knowledge and an inward feeling of the comfort of it. Let us then labor to have our hearts possessed with a feeling apprehension of the grace revealed in the Gospel, and that will set our heads a work as it did David's, to devise if it be possible some retribution: and we shall find, that as many of us as have a peculiar right and title to God's grace, sealed up in our heart by the spirit of Christ, it will make us endeavor to be answerable to so strict a bond, in all cheerful obedience and love both to God and men.

The Apostle having set down the means how the Colossians came to know that life and glory was laid up for them in heaven (namely) by bearing of the Gospel. In this seventh verse he comes to the person by whom the Gospel was preached, and they brought to that knowledge (namely) by Epaphras (As ye also learned of Epaphras) the Apostle further describes him what he was. First in respect of himself and Timothy that in preaching of the Gospel he was their fellow laborer, and adds, what affection they had towards him, that he was dear unto them, or that they loved him dearly, then by his office and calling that he was a minister of Christ, and he sets down how he demeaned himself in his calling, that he was faithful, and that for the good of the Colossians (which is for you a faithful minister of Christ) and further proves it verse the eight, that he was faithful for their good in that he gave testimony of their love (who hath also declared unto us your love) which is amplified by the quality of it in the last words (which ye have by the spirit) these be the general things contained in these two verses. Come we to the words as they are laid down by the Apostle (as ye also learned, &c.) we are hereto mark that the Apostle is not content to say, that the Colossians came to the knowledge of salvation by the Gospel, but that they also learned it of Epaphras, not that Epaphras was a means of himself or by any other doctrine, but that he was the preacher and dispenser of the Gospel, and by his preaching of the gospel [Doct. 1] brought them to that knowledge, whence ariseth this instruction that the knowledge of salvation is ordinarily wrought in men, by the Gospel not by the letters, and syllables or bare sentences written in the books of the old or new testament, but by the gospel taught and applied unto them by the ministry of man called to teach, for the gospel is indeed the power of god to salvation, yet not to everyone generally, but to everyone that believeth that is the limitation, and how, is faith wrought by the bare letter or sentence of the gospel? no, but by the gospel unfolded and applied mark the gradation, how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher, for the working of faith, the Gospel must be heard and not only heard by a bare repetition of the sentence but heard preached, that is to say, unfolded and applied, the Scripture saith the Apostle is profitable to teach, to improve, to correct, and to instruct in righteousness, and mark what followeth upon this in the next chapter 1. 2. verses, I charge thee therefore before God, and before the Lord Jesus Christ, which shall judge the quick and the dead at his appearing, and in his Kingdom. 2. Preach the word; be instant in season and out of season: improve, rebuke, exhort with all long suffering and doctrine. The Scripture being profitable in it self, it must be preached and applied by men called to the several uses of it, the sentence of the Gospel is general and the promises of salvation are indefinitely propounded whosoever believeth he shall be saved, they are above the reach of natural understanding, such as reason cannot comprehend, and generals of that nature must needs be unprofitable without explication and application of them, the Lord therefore hath ordained that men called to teach the gospel, should in his name expound and apply the same to the persons of their hearers particularly, that so they might be brought to the knowledge of Salvation.

It will be said, the Prophet saith, in the time of the Gospel, men should teach no more, every man his neighbor, and every man his brother, saying, know the Lord: for they shall all know me from the least of them, unto the greatest of them, saith the Lord: How then is it that the Gospel must be taught by the ministry of man, how is that a true prophesy?

[Answ.] The meaning of the Prophet is, that God's elect in the time of the New Testament should not only be taught by the outward ministry of the word, but inwardly by his spirit as appears in the verse before. And the Prophet speaks in regard of the plentiful measure of knowledge under the Gospel according to that, that the earth should be full of the knowledge of the Lord, as the waters that cover the sea. Some may reply and say, this answer is not sufficient, is the Prophet so to be understood, that the Elect of God should be taught inwardly by his spirit, then Saint John hath shown it needless to be taught by man, the anointing (that is to say) the spirit of Christ, which ye have received of him, dwelleth in you: and ye need not that any man teach you: but the same anointing teacheth you of all things, and it is true, and is not lying, and as it taught you, ye shall abide in him.

Again, the meaning of Saint John is, [Answ.] that the Elect having receceiued the Spirit, need not that any man should teach them to discern truth taught from error and deceit, they are inwardly taught of the spirit, they have their minds enlightened, their judgments cleared, and therefore he saith ver. 26. these things have I written unto you, concerning them that deceive you. And then he subjoins in the seventeenth ver. but the anointing &c. So then notwithstanding these exceptions this remains a truth, that men are brought to the knowledge of salvation not by the bare sentence of the Gospel delivered in the writings of the Apostles, but by it explained and applied by men called to that office.

Hath the Lord sanctified the ministry of man called to teach and apply the Gospel to such an excellency, [Use.] as by it to bring us to a particular knowledge of our own salvation? then let this serve to rule and order our conceit and and estimation of the ministry and teaching of the Gospel by men called to that duty and function, let us not think it either needless or base. Who well in his wits & lead by the divine light of reason will lightly regard, that which being rightly used will bring him to the knowledge of his own everlasting good. Such is the ministry and teaching of the Gospel, by men called to that function, yea the teaching of the word by men called to that office is ordained of the Lord to make it profitable, what part of the word soever it be, whether the Law or the Gospel, let us then take heed we contemn not the teaching of the word by men in any part of it, whether showing sin by the law and denouncing judgments, or preaching mercy, and applying the promises of the Gospel; let us not lightly esteem it, because it is brought by a weak and mortal man, the Lord's ordinance is powerful in weakness as in the creation, he brought light out of darkness and reredemption and life out of death, so in our conversion he works upon us by the ministry of weak men, and herein he doth not only provide for our weakness, who are not able to endure the Majesty of his own immediate voice, or the voice of an Angel, but to try our obedience whether we will look only at his instrument or at his ordinance, whether we will have our eye on the earthen vessel, or on the excellent treasure brought in that vessel, and therefore to lay this a little nearer unto our hearts many there be that will be content to look at the Lord's ordinance of the word brought by the ministry of men, when the word of grace and mercy is preached, they will then look on that, as the word of God, and confess, and acknowledge it so to be, and upon a false ground hale it to themselves, but when the law is laid open, and the judgments of God denounced, then they hear and regard that but as the word of man and not of God, then they bless themselves, and promise peace to themselves, and say in their hearts, no such things shall happen unto them, it is but the word of their preacher. I appeal to men's own hearts, whether these thoughts do not many times rise in them or no, and if we find they do, then mark what will follow, the Lord will punish us, even by our own thoughts, that as we think his judgments denounced by the ministry of man, to be but the words of men, and of our preachers, so he will make his word of grace offered by the ministry of man to be unto us but as the word of man, we shall • ot in our sins, and lie still unconverted, it shall be unprofitable unto us, for the Lord is just, and he will punish sin in the same kind, and as we think of his word of threatening, so shall his word of mercy be unto us. Consider the example of Herod: he heard many things John taught him gladly, he heard them (no doubt) as the word of God by the ministry of John, but when John came to touch his sin, and to tell him the danger of living in that sin, he would none of that, he then thought it was but John's word, and so would be avenged of him, and so indeed all that he heard of John was by the just judgment of God, but as man's word unto him, he lived and died in his sins, so will it come to pass with us, if so be we think the judgments of God denounced against us for our sins in the ministry of the word, are but the words of men. Learn we therefore in the ministry of the word by man called to that office, to look not at the instrument, but at the ordinance of God, & let us receive the word, as the word of God, whether threatening judgments, or promising mercy. Now to the description of Epaphras. First, the Apostle saith he was in respect of him and Timothy their dear fellow servant; which words are thus to be conceived, that they did acknowledge him a fellow laborer with them in the preaching of the Gospel, and consequently one dearly beloved of them.

Now in that the Apostle saith Epaphras was his fellow [Doct. 2] servant & so dear to him & Timothy, hence we may conclude that such as are lawfully knit together in any common bond, they are by the example of the Apostle tenderly to be affected one towards another: children of the same parents, servants of one master, men of one society, neighbors one to another, it is usual in the Scriptures to urge and press love by this kind of reasoning, that men that are conjoined by some common bond, they ought to love one another. Abraham used this argument. Moses used no other to accord the two Hebrews. Sirs ye are brethren, why do ye wrong one to another? We may observe that when Joseph's brethren forgot him to be their brother, or at least did not so consider him, they said, come let us kill him. But after when they considered him as their brother, then they think of a more mild and gentle course, verse 27. Come and let us fell him to the Ishmaelites, and let not our hands be upon him; for he is our brother, and our flesh: and his brethren obeyed. As the scripture thus urgeth love, so nature it self teacheth it, having imprinted in such as she hath conjoined, a bending and an inclination one towards another. And it was ever held odious among the heathen, and a growing out of kind, for men in nature nearly conjoined, to be far disioined in affection. And is the bond of outward brotherhood, service, society and neighbourhood, and such like, a persuasion and a powerful argument urging love? then doubtless much more is the inward bond of the spirit, because by the spirit men are more nearly conjoined, then they are or can be by nature. By the spirit they are made members of one mystical body, [Use.] members of one another. Let this then be thought on by all that profess the fellowship and communion of the spirit. Let us think upon it, that we have one God to our father, one Church to our mother, Christ our elder brother, and that we are borne of one immortal seed, that we are knit together in one faith, one religion, one hope of salvation, and therefore ought to love one another. Come we to the other part of the description of Epaphras, that he was for the Colossians a faithful minister of Christ.

[Doct. 3] Whence note we first, that where a minister is faithful in the discharge of his duty, it is for the good of the people, so saith the Apostle, (for you) that is, for your good: & this might be proved by all the titles that are given to ministers in the Scripture. They are called light, which is comfortable to the beholders, salt, for seasoning, laborers in the Lord's husbandry, builders of his Temple, leaders, guides, &c. all which show their labor and pains in the ministry, tend to the good of God's people. But the experience of such as have profited, by the pains of faithful ministers may sufficiently confirm the truth of this point.

Now then is it so, [Use.] that a faithful minister is for the good of the people, then let us look where the minister is in any measure faithful, that we be answerable in profiting our selves and receiving good, for as the holy ghost saith, that earth which drinketh in the rain, and beareth thorns and briers is reproved, and is near unto cursing, whose end is to be burned. Consider yet further these two things. First, hardness and want of profiting in the people, is a great grief and discouragement, and even a pull-back to a faithful minister. Witness Jeremiah who resolved upon this not to speak anymore in the name of the Lord. Again, if a minister be faithful, and we profit not, it argues, we are sunk deep in rebellion, even drunken in sin, yea sunk deep into the sin of drunkenness; for of all others, drunkards are the hardest to be drawn to repentance: for as drunkenness for the time of it makes a man like a brute beast, unfit for any common and natural duty, so it is the natural effect of that sin, to deprive a man (when he is sober) of all understanding and capacity of instruction. Therefore the Lord when he was to call by his Prophet for a general reformation, he spake in particular to drunkards, Awake ye drunkards, and weep and howl all ye drinkers of wine. If then we would not hinder the pains of such as labor in the ministry amongst us, and show our selves sunk deep in rebellion, let us labor to profit and to receive good by them that labor for our good, and endeavor to profit us. And remember the words of the holy Ghost; Obey them that have the oversight of you, & submit yourselves: for they watch for your souls, as they that must give accounts, that they may give it with joy, and not with grief: for that is unprofitable for you. Now in the next place we are to mark, that the Apostle in commending Epaphras a minister of Christ, doth not magnifi • and extol him for his wit, his learning, his eloquence, h •• gravity, but he commends him for his faithfulness, that he was faithful, that is to say, he did use his talent and gif • bestowed upon him for the best advantage, both of gaining glory to Christ his Lord, and good to his people: fo • that is to be faithful, as appears in the parable of the talents. [Doct. 4] Hence it follows that the chief ornament and that which most commends a minister of Christ, in respect of the execution of his office, is to be faithful, and to answer that trust that is reposed in him. As for the rest (that is to say) as for other things, or howsoever he be careful for other things, it is not so much material, but it is especially required of him that he be found faithful. And indeed it is required in every duty, that he be faithful in teaching, in exhorting, in comforting, in reprehending, it must be found in every ministerial action, without it nothing is pleasing to God profitable to men. And this not only concerns the minister of the word, and is required of him, and to be urged upon him, but it may be reached out further, and that by just warrant of the word. The Apostle saith, such as are ordained to rule and govern others, they are God's ministers, they are appointed of the Lord, for the good of those that be under them, they have a talent in trust given unto them. Now then that which most commends the minister of the word, is it not also praise worthy, and most commendable in others, God's ministers, such as are deputed of the Lord to have the rule and government of others? Yes doubtless, diligence and faithfulness in the charge committed, either in Church or common wealth, as it is most requisite and necessary, so it is most excellent and commendable, it is as a crown that must be set on the head of all good duties. We read in many places, of the vigilancy, care & diligence of Moses, that neither the difficulty and infinite labors of his calling, the contumacy, untowardness, and ingratitude of the people, the emulation and grudging of equals, did any whit hinder him from going on with courage and constancy in his duty: the Lord therefore himself with his own mouth, gives him this commendarion. That he was faithful in all his house, and that must needs be most commendable which the Lord commends in any man. We find this commendation given to Christ himself, and that with greater glory unto him then unto Moses, because he was a more excellent person. If we do but consider, how the devil labors, to make men put in trust by the Lord with gifts and places of rule and government, unfaithful, and not to answer the trust reposed in them, that so their condemnation may be the deeper, and that he may hinder the profit of others, who might be bettered by them: the truth of this will easily appear that in any place of rule, it is most commendable to be faithful, he by suggestion teacheth men, as we see by experience to say (when they are urged to do their duty) what can I do? I will not trouble myself? or make myself busy, it belongs not to my office it is good sleeping in a whole skin, I shall be blamed, I shall be reproached, I shall labor in vain, and peradventure make the matter worse, another may do it better then I, with a thousand such like suggestions, doth the devil furnish men to make them sluggish and unfaithful, all which plainly evince, that faithfulness in any place of trust is an excellent thing. And let this be thought on by all that are called to any rule or government of others either publicly or in the private family, parents, masters, household governors, &c. seeing it is so excellent a thing to be faithful, [Use.] let it serve to stir them up to answer that trust the Lord hath reposed in them, to use the place given them to bring such as are under them to fear the Lord, for that is in general the charge that lies on governors and laid upon them by the Lord in the fourth commandment, that they in their own persons sanctify the sabbath, and learn to fear the Lord, and cause others under them to do likewise. For want of faithful discharge of duty in such as have the government of others, it comes to pass that many foul disorders spoken against are still unreformed, to insist in one particular. Though the minister cry out against drunkenness, and spend himself in dissuading from it, and good laws be made for the reformation of it, yet still that sin is as rife and common, nay more common then ever it was, where is the fault? is it not in such as bear office and should faithfully execute their office, according to law in that case provided. Yes without question, Moses and Aaron must join hands together, the minister must be seconded and assisted by the public officer, or else many there be that will not be reformed. To persuade such as are in any public office, or have the government of private families to become faithful in laboring, to bring those that are committed to their charge, to fear the Lord, consider first that diligent faithfulness in the charge committed, is both sweet and pleasing to God, and good for our selves. He that is diligent standeth before Kings; but he that is diligent in the work of the Lord, (such is every public charge) shall stand with joy before the Lord, the King of Kings. Come good and faithful servant, thou hast been faithful in little; I will make thee ruler over much; enter into thy masters joy. To him that is slothful the contrary shall be said. Again, let us but think with our selves, how diligent the wicked are to do evil. Judas will watch when others are asleep, and that for a mischief. The high priests and all that rout assemble together betimes in the dawning against Christ,