Exposition of Colossians
What is their answer forsooth (knowing) here and in such like places say they signifies a knowledge by sign & by conjecture and not a certain knowledge, which is a mere shift, for the word is the same with that 1. John 5.20. Where John saith, we know that the son of God is come. Now (I hope) they will not say that our knowledge of Christ his incarnation, and coming in the flesh, is a knowledge by guess and by conjecture, but a certain knowledge, they will say they know and believe it certainly. Now the original word there, is the same with this here, and therefore as well in this, as in that place, it signifies a certain knowledge.
Oh but saith the Papist we cannot have certain knowledge that the reward of eternal life belongs to us by doing the good duties the Lord requires of us because we may perhaps not have done them so well as we ought, [Object.] we are frail creatures and we may have failed in the manner of doing them, and therefore thereupon we can have no certain knowledge.
Indeed if our knowledge and assurance of the reward of eternal life were built on the perfection of good duties done by us, [Answer.] we could never have any certain knowledge of it, but true believers doing good duties in singleness and sincerity of heart, in obedience to the Commandment of God, therein seeking God's glory, and the good of their brethren, are thereby assured that the promised reward belongs to them, their assurance not resting on the dignity or perfection of their works, but on God's free and gracious promise, who hath freely promised in Christ to reward the poor endeavors, and service of his children, with the reward of eternal life; and therefore this still remains a truth, that true believers by faithful and conscionable doing the duties that concern them in their particular place and calling, may come to certain knowledge, that the reward of eternal life belongs to them.
[Use. 2] And let this be laid up in the hearts of all true believers as a ground of excellent comfort, its not a doctrine of presumption as the Papists taxed it, but of great comfort and encouragement, even to hearten us to the doing of every good duty, indeed if it were uncertain, happily we might obtain the crown, and happily miss of it, we should have no heart to seek after it; but now since it is so that we believing in Christ, and doing good duties faithfully, and with conscience, may thereby come to a certain knowledge, that we shall obtain it: it is a notable comfort and encouragement to us, and let all servants therefore (to them is the encouragement here particularly intended) let them (I say, and all others of what calling or condition soever they be, consider how they wrong themselves in the neglect or careless doing of good duties that concern them, they thereby deprive themselves of sweet comfort. Art thou a true believer? and dost thou persuade thyself that thou dost truly believe in Christ, do then the duties that concern thee in thy place and calling faithfully, and with a good conscience, and thou shalt thereby make known unto thyself and others, that thy faith is no fancy, and seal up to thy soul a sweet comfort that the promised reward of eternal life belongs to thee, thou shalt not serve God in vain, as the wicked think and speak, Malac the 3. and 14. true believers serve not the Lord for naught, no, no, of the Lord they shall receive a rich reward, as the wicked heaping sin upon sin, treasure up wrath upon wrath, Romans the second and the fifth, so true believers doing one good duty after another, lay up treasures for themselves in Heaven, Matthew the sixth and the twentieth, even one degree of glory upon another: and therefore let us be stirred up with faithfulness, and good conscience, to do the duties that concern us in our particular places & callings as the Apostle exhorts, be abundant always in doing holy and good duties, forasmuch as we know certainly that our labor is not in vain in the Lord.
The next thing that comes to be considered in this verse is this, the Apostle calls eternal life the reward of inheritance, he saith, that true believing servants, shall of the Lord, receive the reward of the inheritance, and therein he teacheth two things, I will speak of them in order.
The first is this. [Doct. 3]
That howsoever true believing servants be men's bond-men, yet are they the Lord's free-men, and howsoever they do service to men, yet they are notwithstanding the children of God, and the Lord doth account them not as servants, but as children, for inheritance (as we know) belongs, and is given to children, and not to servants, & that this is a truth, besides this text we have evidence for it in many other places, 1. Cor. 7.22. the Apostle applying his speech to the comfort of servants and bond-men, tells them that though they continue servants yet being in Christ, their case is good, for he that is called in the Lord, being a servant, is the Lord's free-man. 1. Cor. 12.13. the Apostle saith, by one Spirit all believers are baptized into one body, they are menbers of the same mystical body of Christ, whether bond or free, & so the adopted sons and daughters of God, the reason of this is plain (namely) this.
True believing servants (as they are believers) differ not from other believers, but are all one with them in Christ, as the Apostle saith, Galatians the third and the twenty eight, there is neither bond nor free, but all are one in him, in him they are equal with others in respect of justification in the sight of God, in respect of adoption to be the children of God, and in that respect their particular outward difference, as that they are servants, is not regarded, as either any help or hindrance unto them, as they are believers, as they are in Christ, they are Abraham's seed, and heirs by promise, Galatians the third and the twenty nine, they are the children of God, and heirs of all the blessings of God in this life, and in the life to come.
And therefore true believing servants (though they be servants to men) yet for all that they are the children of God, and the Lord doth so esteem them, as his adopted sons and daughters in Christ.
Let all true believing servants lay up this truth in their hearts, [Use.] as a ground of sweet comfort unto them, they may happily at sometime through their own weakness, be somewhat discouraged, and their minds may be something cast down in them, when they look on their outward estate (and as flesh and blood esteems it) their hard condition in the world, as that they are not as many others are, sui iuris, they are not their own men, but are in subjection under others, and at the beck, at the call and command of others, and their condition is servile and base.
But what doest thou troubling and vexing thyself with the consideration of thy mean condition amongst men? art thou a true believer? doest thou truly believe in Jesus Christ? then set thy thoughts on that honor thou art called unto, thou art then the adopted son or daughter of God, fellow heir with the son of the Lord, and king of heaven; and thou hast right to all the comforts, of his children in this life: and to his everlasting inheritance, in his kingdom of glory. And though thou beest but a servant to men, yet even thy servitude, is sweetened unto thee, and thou art more then a servant to the LORD: thou art his son through Christ: and therefore think on it to thy comfort.
Indeed, if thou that art a servant, be not a true believer, but as yet in thy natural condition; thou art then in a miserable servitude: thou art then not only a servant to man, but a servant to sin, a slave to the Devil, and thy servitude is accursed to thee: and therefore hasten (as much as thou canst) out of that fearful servitude, and never rest, till thou be sure thou doest truly believe in Christ; and once truly believing in him, it is not thy outward condition (be it never soe base) that can hinder thee from being the son of God. Thou art then his adopted child, in, and through Christ: and then thou art within compass, of his special love and favor, and hast right to all the comforts of his children, both in this life, and in the life to come.
Now, the seconde thing the Apostle teacheth [Doct. 4] us, in calling eternal life, the reward of inheritance is this.
That eternal life, though it be a reward, yet it is not a reward given of merit, but of mercy: it is a reward freely given, and not deserved, being a matter of inheritance.
For we know, an inheritance is freely given by the father, to the child, and not deserved by any merit of welldoinge: it is given by the father to the child, of the mere love of the father; and it may be it was provided for him, before he was borne, or before he could do any thing for it: and soe our Savior speaks playnelie of the heavenly inheritance. Matthew 25.34. In herite the kingdom prepared for you, from the foundations of the world. And every man that knows any thing, knows thus much, that an earthly inheritance, amongst men, is not given to the servant, who (happily) hath done something, and helped his master, in gettinge, or keeping of it. But it is given to the child, who (it may be) is soe far from doing any thing, to the purchasinge of it, as that yet he is an infant, and a suckling.
And soe eternal life being called, the reward of inheritance; we are thereby given to understand, that it is given to GOD'S children, not on any desert of theirs: but freely. Romans. 6.23. It is worth our markinge, that the Apostle having said, the wages of sin, is death. He goes not on (as the Rhemists themselves on that place confess) as the sequel of the speech required. He saith not on the contrary, the wages or reward of holiness, is eternal life: but he changeth his terms, and saith; but eternal life, is the gift of GOD. A plain proof, that eternal life, is not given on merit, or desert: but freely of the free grace of GOD: it is the free gift of GOD.
And the reason of this, is not only want of proportion, [Reason.] beetweene that which we do, or can do, and eternal life.
But, because the LORD alone will have all the glory, of the salvation of his chosen: he will not have man to have any part of that glory.
And therefore the Apostle saith: Ephesians. 2.9. By grace ye are saved through faith, not of works, least any man should boast himself, least any should glory, that he brings anything to the procurement, of his own salvation. We see then the point is proved.
That eternal life, though it be a reward, yet it is not a reward, of merit, but of mercy: a reward freely given, not deserved by anything done by us.
First, this serves to confute and overthrow the opinion [Use. 1] of the Papists, who teach that eternal life is properly the reward of good works, and given to them that are first justified by Christ not gratis and freely but as wages due to their good works, on their desert, and for the merit of them, yea, that God hath set forth heaven to sale, for our works, we find these very words in their writings yea, some of them write thus, that a supernatural work, proceeding from grace within it self, and of it own nature hath a proportion, and condignity with the reward, and sufficient value to be worth the same, a doctrine most wicked, and full of derogation from God's glory, and besides the error in the foundation of it, supposing a double justification in the sight of God, which they are never able to prove by the word of God, it cannot stand with the doctrine now delivered, and proved out of the word of God, for if eternal life be a reward freely given, then not on the desert and dignity, of anything done by us, free gift and due deserved debt cannot stand together.
Oh but saith the Papist, [Object.] the Apostles word in this place is 〈 in non-Latin alphabet 〉 a word that signifies retribution, a rendering one for another, and the English word (reward) supposeth a former pleasure, that is rewarded, otherwise it were to be called a gift and not a reward, and the Greek and Latin word 〈 in non-Latin alphabet 〉 and (mercies) rather signify a man's hire and wages then a gift or a reward.
I answer them.
The original word here used, and the Latin and [Answ. 1] English word, do indeed suppose something done, and they have relation to something done that is rewarded, but what then, doth that prove that the reward is given for the merit of the thing done? because it is given in respect of something done, doth it thereupon follow, that it is given for the worth and dignity of it? nothing less, they are never able thence to evince it, thar is but a loose and disioynted conclusion.
[Answ. 2] And again, the Apostle here not only useth the word 〈 in non-Latin alphabet 〉 or (reward) but he joins to it (of inheritance) thereby giving us to understand that the retribution of heavenly inheritance, is not the reward merited, but the reward promised and freely given to God's children.
[Object.] They further reply and say, the text is plain Hebr. 6.10. that heaven is the reward merited by good works, in so much as the author of that Epistle saith, God should be unjust if he rendered not heaven for the same, for God (saith he) is not unrighteous that he should forget your work and labor of love, which ye shown towards his name, in that ye have ministered unto the Saints, and yet minister?
[Answ.] Answ: In that text there is no such matter, that God should be unjust if he rewarded not heaven for the merit of good works, that can never be thence concluded by any good form of reasoning; Indeed God should be unjust if he kept not his promise, which is to reward the good works of true believers, he having freely promised in Christ to reward the works of his children, he hath bound himself by his promise to reward them, and if he should forget so to do (which is impossible) then he should be unjust. And hence it is, that the author of that Epistle saith, God is not unrighteous, that he should forget your work and labor of love &c. and so that place makes nothing for the opinion of the Papists, that eternal life is given as a reward for the meritte of good works; but it still remains a truth, that eternal life is the reward of mercy and not of merit.
And this being so, that eternal life is a reward of inheritance freely given to God's children.
We must look that we make title to it, no other [Use. 1] way, but only as we are GOD'S children: only as we are the adopted sons, and daughters of GOD in Christ. Say not thou (as commonly blind, and ignorant people use to say) I know I must love GOD above all, and my neighbor as myself: and if I do my good will, soe to do; God will be merciful to me, and I shall go to heaven: that is to lay claim to heaven as a servant, not as a son: thou must say, when thou hast done all things commanded thee, thou art an unprofitable servant. Luke 17.10. Yea, saith the Papist, (here he puts in his absurd gloss) say soe for humillities sake; though indeed we are not unprofitable: a poor shift and a sottish.
We are taught to say for humillities sake indeed, that we are unprofitable servants, but not against the truth. Doth our Savior teach us to say, that which is not true, for humillities sake? when he bids us say, we are unprofitable servants. Noah, (without question) he doth not; we are to say soe, and in soe saying, we speak the truth. We deserve no good thing, by our best works, at the hands of God: we are ever to renounce all merrite of our own works, and to challenge, or lay claim to heaven, only, as we are children of God, adopted in Christ, by whose merit we are justified; and by whose spirit we are sanctified. And yet, we are not heervpon to cast off all care, of doing good works: though we are to disclaim, all merit of good works; yet we are not to lay a side, the care of doing of them. Noah, we are to express our thankfulness to God, for his mercy, by all holy obedience.
If we are to be thankful to GOD, for every bitte of bread, we put into our mouths (as it is our duty) because it is the free gift of GOD: and the use and comfort we find in it, comes from the blessing of God, then much more are we to be thankful to GOD, for making us, that were by nature children of the Devil, his own children by adoption, yea sons ane heirs, even joint heirs with Christ his natural son, of that everlasting inheritance in his own Kingdom of glory.
And therefore think not that now, because we may not lay claim to life eternal, for the merit of our own good works, therefore we may neglect them, no, no, if thou be a child of God, the spirit of God will be powerful in thee to another purpose, then the consideration of thy title by grace to the inheritance in heaven, will make thee say as David did, 2. Samuel the second and the eighteeenth, Lord who am I that thou shouldest think of me, and choose me, and make me thy child by adoption, and give me title to thy heavenly Kingdom, what shall I render unto thee for this thine unspeakable mercy towards me, and thou wilt then studdy to show thyself thankful to God for his mercy in all holy obedience in doing all good duties that concern thee, and therefore deceive not thyself, if thou feel not this working in thyself, thou hast not the spirit of God, and if thou have not his spirit thou art none of his and if thou be not his child, thou hast no right nor title to his heavenly inheritance, for only as we are sons and daughters of God in Christ Jesus, have we right to the reward of everlasting inheritance.
The second amplification of the argument is in the last words (for ye serve the Lord Christ) this is a reason why servants are to look for the reward of inheritance, because that in serving their Masters, they do serve the Lord, yea, he takes their service as done to himself.
Here is then comfort and assurance to all true believing servants doing their duty to their Masters that they shall receive the reward of inheritance at the hands of the Lord for they serve him, and it is just and equal, that he to whom the service is performed, should pay them their wages, and this the Lord will never deny, his word is past from him, his promise is out, and therefore doubt not of it, if thou believe in Christ, and do thy duty to thy Master, the Lord will certainly return thy good service into thy bosom, with his blessing in this life, and will also give thee the reward of eternal inheritance in the life to come, think on it to thy comfort.
VER. 25. But he that doth wrong shall receive for the wrong that he hath done, and there is no respect of persons.
In this Verse, the Apostle brings a second argument to strengthen and enforce his exhortation touching the duty of Servants, and he doth hearten and encourage them to do their duty, and to go on in the doing of it, by an argument of comfort against the injuries and wrongs done to them, form a general sentence; That wrongs done shall one day be redressed, and that the wrong doer shall receive for the wrong he hath done; the LORD will one day repay it with deserved punishment.
In which argument he prevents a secret objection.
For happily Servants (especially in the days of the Apostle, when they were bought, and sold, and hardly used) might say unto him; you tell us that we believing in Christ and doing our duty to our Masters, there is a rich reward abiding for us, and that of the Lord we shall receive the reward of inheritance.
But alas our present condition is intolerable, we are hardly entreated, and we sustain great wrong and injury, this the Apostle meets withal in this argument, and tells them to their comfort, that one day their wrongs shall be righted, and there will come a time when the Lord will punish the wrong doer, and give him his just desert.
And this argument is further amplified by the property of the Lord in giving judgment (namely) this, that he is a righteous and impartial judge, not respecting any man's person; in the last words, and there is no respect of persons.
And so the sum and substance of this verse is a general ground of comfort to all that are oppressed, and suffer wrong, here particularly applied to servants, suffering wrong at the hands of their Masters, that one day the Lord will take their cause into his hand, and give the wrong doer his just deserved punishment, and that without partiallitie.
Come we to the words as they are laid down by the Apostle.
And first of the argument.
(But he that doth wrong shall receive for the wrong that he hath done) That is, he that deals unjustly with another (for the word properly signifieth) He that doth hurt, or harm another, or others; and the Apostle puts these two together, 1 Cor. 6.8. Ye yourselves do wrong, and do harm, and that to your brethren; and so the meaning is, he that doth hurt, or harm another, or others, in person, goods, or good name: (shall receive) meaning from the Lord, or from the hand of the Lord. (For the worng that he hath done) the words are (the wrong he hath done) it is a Metonimicall speech, putting down the efficient cause for the effect, the meaning is, just punishment for the wrong done.
Thus then briefly conceive we these words, as if the Apostle had said.
Now here in the first place mark we the argument the Apostle useth, having in the verse before encouraged true believing servants to do their duty to their masters by an argument from the rich reward they shall receive: here he adds further encouragement and comfort unto them by an argument from the punishment of such as wrong them, that such as wrong them shall receive from the Lord just punishment.
In the first place he comforts them from the rich grace and mercy of the Lord in rewarding their well-doing.
In the second, from his justice in punishing wrong-doers.
Here then note we.
That to true believing Servants, and indeed, to all true [Doct. 1] believers, doing their duties in their places and callings, both God's mercy and also his justice are comfortable; It is a comfort to God's children keeping faith, and a good conscience, to consider, that the Lord is both a gracious, a free, and a liberal rewarder of well-doers, and that he is also a just avenger and punisher of wrong-doers; God's children many times find sweetness in the consideration of the justice of God, I say, many times, not always, yea in the remembrance of his wrath, and judgments against evil doers. David speaks plainly to this purpose, Psalm. 119.52. I remember thy judgments of old, O Lord, and have been comforted: He was staid up and comforted in time of his oppression and trouble, by considering the Lord's justice manifested in executing judgment against the wicked; and thus it is with all God's children, they with comfort many times consider and remember the justice of God and his wrath and judgment on evil doers, and the reason is this.
[Reason] Thereby they know and are assured that the Lord will not suffer the rod of the wicked to rest on them, and that as the Apostle saith, 2. Thes. 1.6. it is a righteous thing with God, it stands with his justice to recompense tribulation to them that trouble his children, and to them that are troubled, rest and refreshing.
[Use.] Here is then a manifest difference between the children of God, and the wicked, there is nothing in God but it is comfortable to his children; even the consideration of his justice and that he is a punisher of evil doers is many times full of sweetness to them, but on the contrary the wicked cannot abide at any time to think on God's justice and that he is a just judge, and punisher of evil doers; no, no, they put the justice and judgments of God as far out of their minds as possibly they can, and they frame to themselves a God all of mercy, and indeed an idol God; and hereby try thyself, if thou find that it is even dreadful to thee to think of God's justice and wrath, and that he is a punisher of evil doers, and thou dost labor to stifle all thought and consideration of that, and thou art ever harping on his mercy, and dost frame to thyself a God all of mercy, and couldest wish that God were made all of mercy, it is a foul argument thy heart is not right within thee, and therefore remember and think on this, that God's children many times find comfort even in the consideration of the justice of God, and that he is a just punisher of evil doers, & never rest till thou also, at sometime or other find comfort therein, yea that thou canst with comfort think on the just judgment that shall be given by the judge of all the world at his coming, and canst even wish and pray for that day, and with comfort cry out, as it is Revelation. 22.20. come Lord Jesus, come quickly.
Consider we in the next place the matter of the Apostles argument, he saith, He that doth wrong shall receive for the wrong that he hath done at the hand of God, just punishment.
Here then we see it plainly laid before us.
That the Lord will certainly punish wrong doers, [Doct. 2] such as wrong their brethren, and any way oppress them, shall not escape the punishing hand of GOD, the LORD will not suffer them that wrong their brethren (except they repent) to go unpunished, but they shall certainly receive just punishment from his hand.
We find Deuter. 32.35. the Lord saith, vengeance, and recompense of wrong from him, is so certain, as it is laid up in store with him and sealed up among his treasures, Prouerb. 22.22.23. saith Solomon, Rob not the poor because he is poor, neither oppress the afflicted in judgment. For the Lord will defend their cause, and spoil the soul of those that spoil them. Pro. 23.10. Remoue not the ancient bounds, and enter not into the f • eld of the Fatherless. Vers. 11. For he that redeemed them is mighty: he will defend their cause against thee. 1 Thessal. 4.6. The Apostle exhorts, that no man oppress, or defraud his brother in any matter, and he gives this reason, for the Lord is the avenger of all such things.
And indeed, the reason [Reason.] and ground of this is, the truth and mercy of God, the Lord is as just, and as true in his threatenings, as in his promises, and no less righteous in recompensing vengeance to evil doers, then in his free and liberal rewarding of well-doers.
Let this then strike a terror into the hearts of all [Use 1] wrong doers, even into the hearts of all that any way wrong their brethren, of which sort there be many in the world.
Do not many of our hearts tell us we are guilty of doing wrong to our brethren?
No doubt the conscience of most men can tell them, they have done wrong to their brethren, on way or other, either in their persons by hard usage, or in their goods by violence, or fraud, or in their good names, by backbiting, and slandering, and the like, and it may be more ways then one; well, consider thou, that for the wrong thou hast done, or dost, to thy brethren, there is punishment and vengeance laid up in the hands of the Lord for thee, and it is laid up in a sure hand, even in the hand of him, who will be sure to find thee out, and unless thou in time do truly humble thyself, and repent, will be sure to pour it down upon thee, and thou shalt not escape it; and think not, because (happily) thou art a man of place, and power, and thy poor underling oppressed and wronged by thee, dare not complain, or open his mouth to men against thee, therefore thy ease is good enough: no, no, howsoever the poor worm trodden upon, dare not open his mouth, yet the sin it self opens a wide mouth against thee, it cries loud, and makes a loud cry in the ear of the Lord, Isai. 5.7. I looked for judgment, but behold oppression, for righteousness, and behold a crying.
Oppression and wrong-doing is a crying sin, and it will never rest till it bring down judgments, sometimes it brings down visible judgments in this life, though not always, 2 Pet. 2 9. The Lord reserves the unjust unto the day of judgment to be punished; Yea, though the Lord regard not the persons, or prayers of wicked men oppressed, and injuriously dealt withal, yet he many times, regards their cause, and he hears their oppression and wrong crying to him, and will punish the wrong-doer. Yea, know we yet further, that though wrong done by thee, be forgiven by the party, and he prays for thee as Stephen did, Act. 7 60. Lord lay not this sin to their charge, yet till thou thyself be truly humbled and repent of thy sin, thou standest liable to punishment, the Lord's justice will not suffer wrong to escape unrevenged: think on this thou that art guilty of wrong doing heretofore, and let everyone of us ever hereafter take heed of so foul a sin.
Again, is it so that the Lord will punish wrong doers, [Use 2] and not suffer them to escape his punishing hand, here is then a sweet comfort for such as are wronged any way, and can have no relief nor remedy at the hands of men, they must remember that howsoever men regard them not, nor have any care to see their wrongs righted, yet the Lord that sees all things, he sees them, and he regards them, and he will one day revenge them.
Art thou a child of God that art wronged? here is then double comfort for thee, thy well-doing shall receive reward, and thy suffering wrongs shall find a revenge, and therefore thou above all other, possess thy soul in patience, commit thy cause to him that judgeth justly, and take heed thou never go about to avenge thyself, it is the Apostles exhortation, Rom. 12.19. Dearely beloved, avenge not yourselves, but give place unto wrath: for it is written, vengeance is mine I will repay, saith the Lord: and it is built on this very ground, Vengeance is mine, and I will repay, if thou seek to avenge thyself, thou incroachest on the Lord's right, and then thou wrongest thyself, and prouokest the Lord to displeasure against thyself. [Object.]
May I not seek remedy and redress of my wrongs at the hands of the Magistrate, and at the hands of such as are set in place to right wrongs?
Yes: (doubtless) thou mayest for great wrongs, [Answer.] such as endanger thy life, or state, thou mayest seek redress at the hands of the Magistrate; but yet in seeking lawful remedy, remember still thou carry a meek mind, be far from all desire of revenge, and if thou find no redress at the hand of the Magistrate, but thou art further wronged and oppressed to the loss of goods, yea of life it self, yet still commit thy cause to the Lord, and the revenge of it to him, and he (doubtless) will give the wrong-doer (if he continue in his sin) his just deserved punishment, be he never so great, or mighty, a sweet comfort for all poor worms oppressed by the mighty men of the world.
Art thou a servant (for to thee did the Apostle chiefly intend this comfort) and art thou wronged by an heard dealing master? Remember thou, God sees thy wrong, and he will one day avenge thy wrong, if thou commit it to him in godly patience, indeed if thou take on thee to avenge thy wrong thyself, thou dost then loose the benefit of God's regard, and thou shalt surely taste of his rod for so offending. But if thou in patience possess thy soul, and commend thy cause to him, certainly the Lord will one day set thee at liberty, avenge thy cause, and render vengeance into the bosom of those that wrong thee.
Come we to the amplification of the Apostles argument in the last word of the verse, (And there is no respect of persons.) Wherein he sets down the property of the Lord in giving judgment, that he is a just and most impartial judge, and that with the Lord there is no respect of persons, for so the sentence is to be supplied, as we have it expressly set down, Rom. 2.11. Ephes. 6.9. and in many other places.
(And there is no respect of persons.) The words properly signify no respect of face, or of outward appearance, for the original word ( 〈 in non-Latin alphabet 〉 ) signifies the face, or outward show, we find it so rendered, 2 Cor. 5.12. Which rejoice in the face and not in the heart; and so by the word (person) we are to understand the outward quality, or the outward state, and condition of man, even that in man which is conspicuous, and to be discerned by others, which doth commonly make him more, or less esteemed amongst men as country, sex, state of life, as that he is a Father, a Master, a Servant, &c. riches, poverty, wisdom, learning &c. and not to respect the person in judgment, is not to be moved, or carried thorough any partial affection towards any, or from any, in regard of his outward quality and condition, either to spare any, because of his dignity and preserment above others in the world, or to pity another because of his inferiority and low estate amongst men, but to give just judgment according to the cause and works of everyone: thus then conceive we the meaning of these words, as if the Apostle had spoken more largely thus.
First, here we see plainly laid before us, the absolute righteousness of the Lord in giving judgment, that he will give just judgment to everyone, not regarding the outward appearance or condition of the person whatsoever, to pervert judgment.
And hence it is, that the Apostle calls the last judgment, [Doct. 3] the declaration of the just judgment of God, Rom. 2.5. and then he goes on further to show the justice of God in giving judgment, that he will reward every man according to his works (that is) to them which by continuance in well doing, seek glory, and honor, and immortality, eternal life, &c. and he gives this self same reason of it, verse. 11. for there is no respect of persons with God, and this uprightness in giving judgment
Without partiallitie, is signified by the white Throne, spoken of Revel. 20.11. For the white color in scripture, is used to represent purity, and glory: and in that place, it signifies, that the Judge, shall give most just, and uncorrupt judgment, and free from all spot of partiallitie.
And the reason of this is manifest (namely) this, the most holy, and glorious majesty of God, is free from all sinister, [Reason.] and corrupt affection. He is most just and pure, yea, justice & purity it self: and those things which often times, carry earthly Judges awry, & cause them to swerve in judgment, and to respect persons, are not found in the Lord: earthly Judges many times respect persons, and are partial, for fear of the mighty, or for love of friends, or hatred of enemies, or the like. Now these corrupt affections, are not in the Lord, and therefore he will certainly, give just judgment, not sparinge or pitying any, in respect of outward quallitie, or condition. Job. 34.19. He accepteth not the persons of Princes, and regardeth not the rich, more then the poor: for they be all the work of his hands.
But against this, happily, some may object, and say. We read Matthew 11.22. our Savior saith, it shall be easier for Tyrus and Sidon, at the day of judgment, then for them of Chorazin and Bethsaida. And again, for the land of Sodom, then for Capernaum, at the day of judgment: verse. 24. and he gives this reason of it. Because many great works were done, in those places: their outward condition was better, in regard of their outward means of repentance. Capernaum, was lift up to heaven, in regard of the preaching of Christ, and his working of miracles there. And again, Luke. 12.47.48. he saith, the servant that knew his Masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes: but he that knew it not, and yet did committee things worthy of stripes, shallbee beaten with few stripes. Where we see (may some say) judgment shall be given according as men doing things worthy stripes are qualified, either with knowledge or ignorance, and therefore it may seem, that the Lord at the day of judgment will respect persons, and regard the outward quality and condition of men.
For answer to this, [Answ.] we must know that indeed some qualities or outward conditions do aggravate or lessen sin, and do make it greater or less, as (no doubt) the Ministers sin is greater in respect of his calling, thou that teachest another, teachest thou not thyself? thou that preachest a man should not steal, doest thou steal, Rom. 2.21. the Magistrates sin is greater in regard of his place and authority, he having charge of the Law, and being keeper of both the tables of God's Law, thorough breaking the Law, doth more in that respect dishonor God, and the private man's sin is distended and made greater, by the common good means, and personal good gifts God hath vouchsafed him, and judgment, and punishment without repentance is like to be answerable, the Lord will give judgment and punishment according to the sin, and reward a greater or lesser degree of punishment, as the sin is greater or less, in respect of the quality and condition of the impenitent sinner.
But what then, is the Lord an accepter of persons in judgment? nothing less, for to accept persons in judgment, is thorough a corrupt and partial affection, in respect of the person, to pervert judgment, and to give wrong and unjust judgment.
Now the LORD is far from this, in giving and awarding greater or less punishment, as the sin is greater or less, not only in the kind or nature of the sin it self, but in regard of the quality or condition of the sinner.
Therein the Lord deals most justly, and is far from all touch of partiality, he is not moved by the quality or condition of the person to spare or pity any unjustly, but he will give just and proportionable judgment and punishment to everyone, living and dying in sin, according as his sin shall be, even greater or less, and yet ever just in regard of his quality and condition, and so it still remains a truth, that the Lord will give just judgment to everyone, and not accept any man's person in regard of his outward quality and condition to pervert judgment.
[Use. 1] Let this then in the first place teach everyone of us to take heed how we rest on any outward quality or condition, as able to stand us in stead, in the great day of God's judgment, yea, or as a means to move the LORD to spare us, or to pity us, and not to award just sentence and judgment against us for our sins.
[Object.] Is there any so unwise, as to think that his outward state and condition in the world, shall do him any good when he comes to stand before the the tribunal and judgment seat of the Lord?
[Answ.] I make no question but even all that be of any years and discretion, having lived in the bosom of the Church, and a long time under the means of knowledge, are convinced in conscience of this truth, & will confess it to be a truth, that at the day of judgment, no outward state or condition shall stand any man instead, to free him from the just judgment of the Lord, and that the Lord will not then regard the rich more then the poor, nor the great men and Prince, more then the meanest Subject.
But yet I must tell you there be two sorts of people that (notwithstanding this confession) presume the Lord will deal favorably with thē in respect of outward things the one sort are carnal professors, and the other are ignorant persons, for the first of these, do not many persons think that because they are borne and brought up in the bosom of the Church, they have been baptized and made partakers of the holy ordinances of God▪ therefore the Lord will be merciful unto them, and not give sentence of condemnation against them, they shall never come into the judgment of condemnation, though their hearts and lives abound with fowl sins.
And again:
Do not many ignorant persons think that the Lord will hold them excused, and not deal with them according to their sins in respect of their ignorance? even because they are ignorant, therefore the Lord will hold them excused? indeed ignorance that is not voluntary, shall excuse not altogether from sin, but from so great sin, but ignorance willful and affected, such as is the ignorance of them who live under the means of knowledge, doth rather aggravate and increase sin, then anything mitigate or lessen it.
And therefore deceive not thyself, and let everyone take heed how he presumes that the Lord will be favorable to him, and hold him excused, because he hath the outward calling of a Christian, or because he is ignorant, remember this, that the Lord is no accepter of persons, he in giving judgment will not spare, nor pity thee in respect of thy outward quality or condition, no, no, that shall then stand thee in no stead, unless it be to heap up judgment upon thee, and never rest thou, till thou be sure that thou art a lively member of Jesus Christ, in him alone thou shalt be accepted, and be able to stand [Use. 2] with comfort before the Lord, at his coming to judgment.
Again is it so, that the Lord at the day of judgment, will give just judgment, not accepting any man's person whatsoever, nor regarding the outwa • d state of any man, he • e is then further comfort for poor souls oppressed by great men in the world, the Lord will not only one day punish their oppressors (unless they repent for their oppression and wrong, but he will do it without all partiality, and without all respect of persons, their greatness shall not stand them instead to bear off the stroke of the Lord's punishing hand; no, no, they shall appear before the Lord as naked and void of all greatness, as the poorest man in the world; let all that suffer wrong and hard measure at the hands of great ones, think on that to their comfort.
[Doct. 4] In that the Apostle saith, the Lord is no accepter of persons in judgment, this pointeth out the duty of all those that bear the image of God in any public place of authority either in Church or Common-wealth, they are to be like to the Lord in judging without respect of persons, as the Prophet saith, Isai. 28.17. they must lay judgment to the rule, and righteousness to the balance, they must he • e causes indifferently, and determine them equally, examining them (as it were) by line and square (as the Mason or Carpenter doth his work) they must beware of favoring the great ones for their greatness, which is to decline on the left hand, and of pitying, and in pity favoring the part of the poor, and meaner sort, in respect of their low degree, and howsoever that may be thought a virtue, even by men wise and well minded, yet that it is a fault and sin, the text is plain Exod. 23.3, Levite. 19.15. we there find it expresselie forbidden, to respect the poor man in his cause or question of strife, and thus far may this concern us, we are called sometimes to umpire and judge of matters of difference between parties, and therein we must take heed we be not corruptly carried with any partial affection in respect of the quality of any party to judge amiss.
[Use.] We must look to the cause, and lay aside all sinister respect of persons, yea, everyone of us are to be guided by this rule in judging of sin, it is the fault of the most to judge that to be sin in some, which they deem not so in others; for example, many will judge and condemn that as covetousness, or pride, or garishnesse, setting out the lightness and vanity of their mind in strangers, which they will not so judge and so condemn, if it be found in their own near friends, as in wife, child, father, mother, kinsmen, and such like, as though diversity of subject could make the self same thing a sin in some, and not in other some, and yet thus it is with many in the world; and what is this, but as James saith chap. 2.4. to be partial in our selves and judges of evil thoughts, that is, judges ill affected, carrying in us, perverse and crooked thoughts, and judging in respect of persons; thou must judge sin to be sin, and condemn it though it be never so nearly resident and found in thy dearest friends, and if thou do not so, surely thou hast neither a true dislike and hatred of sin, nor a true love of thy friends, for a true dislike of sin will make thee dislike it wheresoever it is found, and he loves his friend truly, that hath learned to love him or her spiritually, and cannot abide sin in the party loved without some seasonable admonition and reproof.
And therefore, if we would not show it, that we have no true dislike of sin, even because it is sin, and displeasing to God, nor any true love of our friends (which we would be loath that any should think of us.)
Let us learn to judge and condemn sin in whomsoever it is found, without respect of persons, yea, judge and condemn a sin to be as great a sin in thy nearest friend, as in any other whosoever, and that will seal up sweet comfort to thy soul, that thou hast thee spiritte of God in thee, transforming thee, into the image of God, & as that thou art like the Lord in this world, so thou shalt be like to the image of his son Jesus Christ, in the world to come. Amen.
THE FOURTH CHAPTER.
VERSE I.
Ye Masters, do unto your Servants that which is just and equal, knowing that ye also have a Master in heaven.
IN this first verse of this Chapter, the Apostle doth still continue his exhortation, begun verse the 18. of the foregoing Chapter, containing special dut • es of Christians, as they stand in relation one to another, in some particular state and condition of life, and having before propounded, and urged the duty of Servants towards their Masters.
Here he sets down on the other side, the duty of Masters towards their Servants; and he tells Masters, here be two things required of them towards their servants; as (namely) that they do to their servants.
And these two things, the Apostle doth urge on Masters by way of exhortation, generally propounded in these words (Ye Masters do to your Servants that which is equal.) And then he strengthens this exhortation, and moves masters to the doing of these two things, by force of argument, and that taken from their subjection to an higher Lord and Master.
And this argument the Apostle doth amplify.
First, by their own knowledge, (or at least, they ought to know, and consider it) Knowing (saith the Apostle) that ye also have a Master.
And then, by setting down what Master it is they have above them (namely) not an earthly, but an heavenly Master
And so the general things before us in this Verse, are these two.
First, a general exhortation to Masters to do to their servants, that which is just and equal.
Secondly, a reason to strengthen that exhortation, and to press these duties on them (namely) this, because Masters know (or at least, ought to know) that they are not absolute Masters, and subject to none, but have also an heavenly Lord and Master above them, to whose censure they are subject, and to whom they must one day render an account.
Of these two things in order.
What we are to understand by Masters and Servants we heard before in the 22. Verse of the foregoing Chapter, (namely) such as are masters according to the flesh, and such are servants for wages, term of years, or howsoever. (Do) the word properly signifies, exhibit, or yield▪ (that which is just) that is, that you are bound unto, and of right ought to yield unto them, and cannot deny them, unless you deal unjustly with them; (and equal) that is, that which is meet and fit for you to yield to them even that which it beseemeth you to yield to them, in regard of equity, piety, and a good conscience. Thus then conceive the meaning of this exhortation.
Now, first the duty of Masters towards their servants here expressed comes to be further considered.
In handling of it, I will first lay forth the particulars wherein the just dealing of Masters towards their servants consisteth.
First, the particular things which Masters are of right [ 1] to yield to their Servants.
Secondly, the special things wherein stands their equal [ 2] dealing with their servants; and what be the particulars that Masters are to yield to their Servants in equity and good conscience.
Thirdly, I will show the extent of the duty touching [ 3] the persons, (namely) who be the Masters that are to deal justly and conscionably with their Servants.
And then after some examination, I will bring some [ 4] motives to stir them up whom this duty concerns to the practice of it.
First therefore, know we, that Masters are of right to yield to their servants three things, their just dealing with their Servants stands in three things.
[ 1] First, in requiring of them, not only lawful things, but things proportionable to their power and strength.
For as the Master must look, that none of his servants be idle, so he must see that none of them be oppressed; if either of these things come to pass, that the Servant be overburdened, or idle, it is a fault in the Master, and he dealeth not justly with his Servant. Solomon saith, A righteous man, a just dealing man, regardeth the life of his beast, he will not load his poor dumb beast, with too heavy burdens, but he regardeth the life and strength of it: Much more ought a master to regard the life and strength of his servant, and accordingly to proportion out his business and work.
[ 2] Secondly, Masters are of right to yield to their Servants provision of meat, drink, and clothing, or competent wages to provide the same, and that they have their meat, drink, and wages in due season; for that, the law of God, the law of nature, and the law of nations, and custom among all men; yea, among the very heathen requires: and it is a just thing, Servants being men like to their Masters in flesh and blood, they must be sustained by earthly things, for their labors sake, and therefore our Savior saith, the workman is worthy of his meat (that is) of all necessaries for the maintenance of this life. In the description of a good housewife we read, that she riseth whiles it is yet night, and giveth the portion to her household, and the ordinary to her maids; though she raise up her servants betimes to work, yet she is not cruel toward them, but gives them their food in due season. She fears not the snow for her family, for all her family is clothed with Scarlet, or with double, &c. she provides warm and thick clothes for her servants that they may be defended against the extremity of cold.
[ 3] Thirdly, masters are of right to yield to their servants, just censure and correction for their faults, they must not censure and correct them without just cause, or excessively, but they must proportion out their admonitions, rebukes, and chastisments, according to the offenses of their servants, and to that ende, they must wisely consider the nature and quality of the offense, and of light, and small offenses, and little ouersightes, not to take notice. Give not ear to all the words that men speak, lest thou hear thy servant cursing thee. This reason is given of it. For often times thine heart knoweth that thou hast cursed others: thine own heart can tell thee, thou hast spoken as bad words against thy betters, and if the fault be greater, deserving admonition, or rebuke, or correction, to measure it out according to the nature and quality of it; he must also consider, how often, or seldom, the Servant hath fallen into that fault, and whether he will be bettered by word only, or no, and if he find, that he will not be chastised with words alone, Though he understand, yet will not answer, as it is Prouerb. 29.19. then to use further chastisement.
And he must ever take heed of passion in time of his censure, that he neither rebuke nor correct his servant in rage and passion, for that will certainly carry him beyond just measure, but he must do it in compassion even mourning in his heart for the sin of his servant, with desire to help him out of it.
And these three things spoken of are the particulars, that Masters are of right to yield to their Servants.
Now in the second place, the special things that Masters are to yield to their Servants in equity and conscience, are these three.
That is,
First, moderate rest from their labors, lawful recreation, without which servants cannot continue with any [ 1] cheerfulness in the duties of their callings; and hence it is often said in the Law that thy servant and handmaid may rest as well as thou. Especially Masters are bound in equity and eonscience to give their servants liberty to sanctify the Sabbath, and to keep an holy rest to the Lord on his day, both publicly and privately; for they being created and redeemed as well as their masters, are as highly indebted to the service and worship of God as their Masters, this is plainly expressed in the fourth Commandment.
[ 2] The second special thing that masters are to yield to their Servants in equity and conscience, is a supply of things needful (according to their ability) in time of their servants sickness, when the servant is under the hand of God by sickness, the master must provide (as he is able) all good means that serve for his health and recovery, and that he may have good usage in time of his weakness, and not cast him off at large, as the Amalakite did the poor Aegiptian, being sick in the field. And the Master may not defraud his servant when he is sick, of things needful, neither may he abridge him of any part of his wages, for the time of his sickness; because the servant is not then restrained from working by his own negligence, but by the hand of God, and it may be, hath gotten his sickness by his faithful pains taking in his masters service; and therefore his master in equity is bound to relieve him with things needful, and to give him his full wages agreed on between them at the first.
[ 3] The last special thing that Masters are to yield, to their servants in conscience, is, according to their power, some further recompense, over and above their wages, when they depart from them, according to the good and long service they have done them.
The Lord commanded, that when there was a manumission, a free sendinge out of servants: they should not let them go away empty, but that they should give them a liberal reward, of that the Lord had blessed them withal, by their service. Howsoever, that law was one of the judicialls belonging to the Jews regiment: yet the equity of it, is perpetual, and belongs to us, and to our posterity forever. And we see then what are the special things, that Masters are to yield to their servants, in equity and conscience.
Now, for the third thing propounded (namely) who be the Masters, that are to deal thus justly, and conscionablie, with their servants, that is laid down in the first word (Masters) The Apostle speaking indefinitely, he gives us to understand, that this duty belongs to all Masters whatsoever, without exception, of what state, calling, or condition soever they be: and let not any man think that his greatness in place and calling, or his mean concondition can dispence, with the neglect of any of the forenamed particulars. And let all masters try and examine themselves touching the duties delivered, and lay their practice to the rule: and if they so do, where is the Master to be found that can clear himself, and can justly say, he hath not failed in his duty towards his servants: and to pass by them that fail of infirmity, and against their purpose, are there not many Masters that fail wittingly and willingly? Are there not some who are so far from yielding that which is just and right to their servants, as that many ways they wrong them with hard and cruel services, with burdens too heavy, with stripes too many, and which is barbarous, and savoreth of cruelty, pinch them in their food? Do they not (as we use to say) both back-beat them, and belly-beat them? And are there not some who are ever finding fault with every trifling oversight? and if the fault be greater, are there not some who are so far from considering the nature and quality of the offense, and from grief and compassion in correcting, as they fall on their servants in a rage and violent passion, rate him, and beat him most unreasonably? And if we look to things that are to be yielded to servants in equity and conscience, how do many Masters therein come short of their duty? Do they not deny their Servants moderate rest and correction, unless on the Lord's day when they should be otherwise exercised? Then they can be content their servants should have free liberty to recreate themselves, wherein it doth more harm to their souls, then good to their bodies. And do not some Masters abridge their servants of liberty to sanctify the Sabbath? yea, do they not of a covetous mind compel their Servants, happily well minded, even against their wills to break the Sabbath, and to do the ordinary works of their callings? And is not a usual thing for Masters to cause their servants, almost every Sabbath to tarry at home, to dress meat, and to make ready their dinners, and so indeed, they eat the flesh, and drink the blood of their Servants? And are there not many Masters, who are so far from recompensing the good service of their servants with something over and above their wages, as many times they stay their wages for their siknesse, or for something they pretend, they have lost, or some damage they received by them? Where is almost a Master that doth carefully provide things needful for his servants in time of sickness? Nay, do not many Masters murmurre and grudge at it, that the poor sick servant eats and drinks, and doth nothing but spend and burden the family, and if they can by any means, they will pack him out of the house, and if once they get him out, never after regard him; these and the like, are the dealings of many masters, and governors towards their servants.
[Use.] Therefore thou being a Master try thyself by the things now laid before thee, that finding thyself defective and short of that duty thou oughtest to perform to thy servants; be humble for that sin, it is a sin against thy personal calling, and therefore a grievous sin, and so long as thou doest live in that sin thou canst have no true peace in thine own conscience, nor any assurance of God's special potection over thee.
Therefore humble thyself, and betimes repent of that sin, and now knowing thy duty, learn ever hereafter to make conscience of it; and to help thee forward, consider further these three things.
First know that if a master deal unjustly or unequally with his servants, he doth exceedingly provoke the Lord to anger and heavy displeasure against him: unjust or unequal dealing with servants is a crying sin, it calls for vengeance. Behold the hire of the laborers (who are servants for the time) which have reaped your fields (which is of you kept back by fraud) crieth, it maketh a loud cry in the ears of the Lord of hosts.
We find a fearful threatening denounced against this sin. The King Zedekiah and the people, had made a covenant to proclaim liberty, that every man should let his servant go free, and every man his hand-maid, which was an Hebrew or an Ebruesse, and that none should serve himself of them, and they afterward repented, and caused the servants and the hand-maids whom they had let go free, to return and hold them in subjection as servants and hand-maids, ver. 11. Then followeth the threatening & a fearful speech, verse 17. ye have not obeyed me, in proclaiming freedom every man to his brother and every man to his neighbor, behold I proclaim a liberty for you saith the Lord to the sword, to the pestilence, and to the famine, and I will make you a terror to all the kingdoms of the earth. An heavy sentence, and to be thought on with trembling of all that deal unjustly and unconscionably with their servants, in deed unjust dealing with servants is a sin so displeasing to the Lord, as in some case it is not sufficient for a master to be humbled for that sin, and to make confession and acknowledgement of it to God, though with salt tears, and much grief of heart, but he must also make some satisfaction to his servant, Exodus 21.26.27. we find that a Master for pulling out his poor servants eye or smiting out his tooth, must not content himself with saying I am sorry for it.
Or being truly grieved for it, but he must give his servant his liberty and freedom for it, for the rule is true, wrong in deed must be recompensed indeed with some real recompense, otherwise the Lord accepts not of any humiliation for it, which is a thing little thought on by many masters, who in their rage, beat their servants or cast things at them, even what comes next to hand, to the wounding or laming of them, and then think it enough to say, I am sorry, I was too rash, I wish, I had not done it, I pray God forgive me, or the like, but alas, that is not sufficient, thou must know the Lord accepts not thy confession and humiliation for that sin, unless thou make some satisfaction to thy poor servant, for his hurt or maim received by thee. Therefore doubtless unjust dealing with servants, is a great and grievous sin, far greater then some conceive it.
Again, unjust dealing with servants is a plain evidence of the want of God's fear, Levite. 25.43. Thou shalt not rule over thy brother being thine hired servant cruelly, but [ 2] shalt fear thy God.
Where we see an opposition between hard and cruel usage of servants, and the fear of God. If the people of God under the Law, dealt cruelly with their brethren being their servants, they shown plainly they had no fear of God in them, and the reason is given verse 42. because they were the Lord's servants, whom he brought out of the land of Egypt.
[ 3] And is it not a more plain evidence of the want of God's fear, cruelly and unjustly to deal with servants under the Gospel brought and bought out of spiritual Egypt, and the bondage of sin and Satan by Christ, and redeemed with his precious blood, as well as our selves, without question it is.
Last of all, consider what Job saith, 31.13. he protesteth he did not contemn the judgment of his servant, and of his maid, when they did contend with him, and think themselves ill entreated by him. Mark his reason verse 14.15. He that made me in the womb, hath he not made him, and if I should deal unjustly or cruelly with them; What then shall I do when God standeth up? and when he shall visit me, what shall I answer? as if he had said, if I wrong my poor servants, how shall I stand before him that is Lord and master of us both? and how shall I come to him, and call on him with comfort, when his hand shall be on me, and when he shall visit me with any affliction? a reason of weight and to be thoroughly considered.
We see by this, if a master deal unjustly or cruelly with his servants, he shall be at his wits end, and not know what to do, nor how with any comfort to look up to the Lord, and call on him when the Lord stands up against him, and visits him with any trouble, especially if the Lord cross him, by the undutiful or unconscionable dealing of his servant, as it is just with the Lord so to do, the master having dealt hardly with his servant, either pressed him with too heavy burdens, pinched him in his food, cruelly corrected him, or any way wronged him, it is just with the Lord that such a master, sometimes suffers punishment at the hands of his servant, and is crossed by the undutiful and unconscionable dealing of his servant; yea, sometimes smitten with that servants tongue, the servant telling abroad to his shame and discredit his hard usage, and it may be adding something to it, as that he hath not a good meals meat in a year, or the like: When an unjust and cruel master, is thus crossed and smitten, he cannot appeal to the Lord, and have recourse to him, and pray to him, that he would release him from that cross; his own unjust and unconscionable dealing with his servant, sets a bar between him and heaven, and he cannot pray to the Lord with comfort.
One thing more may be gathered from this exhortation of the Apostle, considered together with some thing going before.
We are to mark that the Apostle having said in the chapter before, that servants truly believing in Christ, and doing their duty to their Masters, as they ought: in singleness of heart; they shall receive of the Lord, the reward of everlasting inheritance: the LORD doth esteem them as his sons and heirs, of his eternal kingdom of glory, and will reward them as his sons and heirs. Yet here he exhorts Masters, to deal justly with them, and to yield unto them, meat, drink, and thei • just wages: and here Masters are bound, and of right, ought to give their servants these things: and servants may lawfully receive, & enjoy them, and still look for the promised reward of eternal life, the point hence arising is this.
That right and title to heavenly inheritance, doth not [Doct. 2] hinder, nor bar any one for having part in the outward good things of this life, that is a child of God, and joint heir with Christ of the kingdom of heaven, may notwithstanding, have, hold, enjoy, and posses worldly things, even those things it pleaseth the Lord to give him, in his place and calling: and yet certainly look for the promised reward of eternal life. It is a fancy and dream of the Papists, which they thrust on their followers, that to lack propriety in worldly goods, and willfully to refuse the possession of them, shall have reward in heaven above other states of life: a true believing servant doing his duty in his place and calling, and receiuinge his wages from his master, holding and using it as he ought: [Use.] shall doubtless receive of the Lord, the reward of everlasting inheritance, when such proud Popish votaries, who willfullie refuse to posses any worldly goods upon conceit of greater perfection: and indeed refuse labor, and all other good excersises and live on the sweat of other men's brows: shall be shut out of heaven, and thrown down to hell.
Come we to the second general thing laid down in this verse (namely) the reason, the Apostle useth to persuade all masters, to yield to their servants that which is just and equal, taken from their subjection to an higher master, amplified by their own knowledge of it, or that they ought to know it, and by setting down what master it is (namely) not an earthly but an heavenly master (knowing) the word is the same we had verse 24 chap. 3. and so to be expounded (knowing) that is, certainly knowing (ye also) that is, even ye as well as your servants (have a master) that is, have one above you, who as a master hath power and authority over you, to call you to an account for things done or left undone, to whom you must yield a reckoning and account, as of all other things, so of your dealing with your servants (in Heaven) the meaning of that amplification is not that they have a Lord and master in Heaven, locally circumscribed as the Epicure thinks, Job 22.14. but the meaning is a great, mighty, and most powerful Lord and Master, even the Almighty Lord of Heaven and earth, who is here said to be in heaven, because he is most glorious and most powerful, able to punish offenders most severely, and as the Apostle saith, Rom. 1.18. to reveal and manifest his wrath against them from heaven, even to pour and to rain down his judgments on them, as a mighty storm that falls with violence from heaven on the earth.
Thus then conceive we the words, as if the Apostle had said.
We are here first to mark and consider the argument of the Apostle: he reasons thus with Masters, ye Masters yield to your servants that which is just and equal, for you yourselves are under another, you have one as a master above you, who hath power and authority to call you to accompt for your dealings, and to punish you if you deal unjustly and unconscionably with your servants, where we see the Apostle persuades masters to do their duty to their servants by an argument from their subjection to an higher Lord and Master, who sits above them as a Sovereign Lord, having pour to call them to an account and to punish them for their neglect of duty, or any abuse of their authority, and they are to consider it.
Hence we may gather this conclusion.
That a special means to keep masters, and indeed [Doct. 3] men in any place of eminency and superiority in good order, and to make them careful of their duty, and to do it as they ought, is for them to have an eye upward and ever to look, and to fixe their eyes on a sovereign Lord that is above their Masters & all superiors, men in any place above others are ever to carry in mind and remember that they have a supreme heavenly Lord and master above them, to whose censure they are subject, and to whom they must one day render an account of all their dealings, & they shall find it will be a notable means to work in them a conscience of their duty, and to make them ever careful to do it aright, we have a worthy example of this in Job, he cleeres himself (being in place above others) from abusing his power & authority, to the wrong of any poor helpless person under him, and he wisheth that if he lift up his hand aga • nst the fatherless, that is, used his power and authority against the fatherless, when he might help him in the gate that is in the place of justice that his arm might fall from his shoulder, and be broken from the bone, and mark his reason what moved him to take such heed of abusing his authority and to abstain from doing wrong, and dealing unjustly with any? surely this, he had his eye ever upward, his eye, even the eye of his mind, was ever on the great and glorious Majesty of the Lord, he knew and remembered that he had a Lord above him, and if he did wrong to his inferiors, he was subject to his punishing hand, as himself saith verse 23. for God's punishment was fearful unto me, and I could not be delivered from his highness, we read Gen. 50.19 that Joseph reasoned thus, with his brethren fearing (their father being now dead) that he would have paid them again all the evil which they had done to him, & came unto him, and craved pardon of him, and said, we pray thee forgive the trespass of the servants of thy fathers God, Joseph made them this answer, Fear not, for am not I under God? as if he had said, do not think that I will deal with you as you do imagine and take on me (now I have power) to use my power to that end, to requite the wrong you have done to me, no, no, my brethren, I know I am subject to an higher power, I am under God and I have mine eye on that great and mighty Lord that is above me, and therefore fear no such matter; a plain evidence and proof of this point that it is an excellent means to keep masters and all superiors in order, and from dealing unjustly and unconscionably with their inferiors, even to lift up their eyes and to look upward and to remember that they have a supreme Lord above them to whose censure they are subject, and to whom they must one day give an account.
The reasons of this is plain.
[Reason.] First, that the looking upward, and ever having an eye [ 1] to that great & mighty Lord that is above them, will work in them a reverent awe and fear of his glorious majesty, and that fear will temper and season their courage, and cause them to carry in them a conscience of doing right, and keep them from doing wrong to any.
And,
Secondly, it will work in them humility, an humble mind, and humble carriage, and not suffer their minds to swell, nor to be lift up in them above their brethren, which the Lord would not have in the King himself; which swelling indeed is the cause of scorn and contempt and of oppression and wrong.
Heereby then we may see, whence it comes to pass [Use. 1] that many Masters, and other superiors abuse their power and authority, and make no conscience of dealing justly and conscionably with their servants and inferiors, they fear not to wring them and wrong them, and to deal hardly with them in many respects, here is one special cause of it, they look not upward, they have not an eye and due regard to that great Lord that is above them.
Would Masters and other Superiors if they had an eye to heaven, if they did behold the high and glorious Majesty that sits above them, with vengeance in his hand to be thrown down upon them, if they deal unjustly and unconscionably with their Servants; would they then, as sometimes they do, not care to do open wrong to their Servants, that all men see, and cry shame upon? Or would they covertly and cunningly wrong them, happily under color of law and justice, equity and conscience? As Jezebel dealt with Naboth, 1 King. 21. Certainly no, if they had any spark of grace in them, they would not, but many Masters and Superiors look only downward, and their eye is only on the poor servant, and such as are under them, and thence comes much unjust and unconscionable dealing towards them, and that makes them swell and lift up themselves above them, and their own corruption helped forward by the Devil, teacheth them to think and say with themselves.
What? Am not I a man of place and authority? am not I in this or that office?
Yea, to say as it is Psalm. 12 4. Who is Lord over me? Who shall check and control me for my dealing with my servant, or my inferior? Who hath anything to do with it? with many like speeches.
[Use. 2] And therefore thou that art a master, or in any place of superiority above others, ever lift thou up thine eye, and look up to that great and glorious Lord that is above thee, and remember that he hath power over thee, to call thee to an account, and to censure thee, yea to throw both body and soul into Hell for sin, and it will be a notable curb to thee, and hold thee back from unjust and unconscionable dealing with any that is under thy power, and withal remember, that in respect of thy power and authority, thou bearest the image of God, and wilt thou blot and blemish that, and abuse that to work injustice and to do wrong? certainly that sin cannot escape the sharp punishing hand of God.
Come we to the amplification of the Apostles argument in the word (Knowing) that is, certainly knowing, being persuaded of it as a certain truth, where we see, the Apostle speaketh to Masters among the Colossians, as to men certainly knowing, and nothing doubting, but that they had a master above them in heaven; the Apostle made no question, but that it was a known truth, whereof Masters among the Colossians were assured, and fully persuaded: and he doth enlarge his argument, and further press this duty on them from their own knowledge of this, that they had a Master above them, as if he had said.
Hecne we gather thus much. [Doct. 4]
That certain knowledge of the truth of that which is brought in way of argument to persuade to any duty, or to dissuade from any sin, is of great weight and force to prevail with them in whom that knowledge is; when a man can say to any person or persons, do this, for you know how you are bound to do it, or what will follow the doing of it, or avoid that, for you know the danger of it, it gives great advantage for the seating and settling of that persuasion, or diswasion on the hearts of them to whom it is directed.
Hence it is that our Apostle doth often use this kind of enforcement, either to press some duty, or to dissuade from some sin, that they to whom he writ knew this or that, as 1. Cor. 6. We have example of it in many verses, as verse 2. Do not ye know that the Saints shall judge the World? Verse 9. Know ye not that the unrighteous shall not inherit the kingdom of God? and in many other verses of that Chapter. Ephes. 5.5. He useth the same kind of amplification; For this ye know that no Whooremonger, &c. And hither I might bring many other places, wherein the same enforcement and amplification is used, being indeed of great force to settle an argument on the hearts of them to whom it is directed, and the reason is plain, (namely) this.
The mind and judgment being convinced of the truth of an argument, [Reason] the will and affections are more easily wrought on by the same, and more easily moved to embrace or refuse, and consequently, the whole man to practice or decline, according to the drift and purpose of it. [Use.]
Now this serves to discover the exceeding hardness, and (as I may say) the searednesse of of the hearts of many in the world, who will not be persuaded to that which is good, or dissuaded from that which is evil, though they know that to be most true, yea, truth it self, that is brought as an argument to work on them; as let this undeniable a • gument be brought to dissuade the swearer, the drunkard, or any other profane person from his sin; that one day he must appear before God's judgment seat and come to judgment for his sin, and it moves him nothing at all, no, though it be sharpened and driven down with this enforcement, that he knows it to be true and his own conscience tells him so, yet the edge of it is many times turned back, and blunted on the hardness of his heart.
Wilt thou say thou swearer, thou drunkard, or thou profane person, whosoever thou art, that thou knowest not this, or thou art not persuaded of the truth of it, that thou must one day come to judgment for thy sin? Why there is one within thee, even thine own conscience will tell thee the contrary. Some knowledge of a judgment to come is implanted in nature: the very heathen in the darkness of nature had some glimmering light of it, and therefore set up Minos, Rhadamanthus, and Aeacus, as judges in Hell.
And hence it is, that even mere natural and carnal men, though they sin in a corner, no eye of man looking upon them, yet they tremble and are afraid, and the word of God is pregnant and plentiful to this purpose, and it hath often sounded in our ears, and therefore thou canst not plead ignorance, that thou knowest it not, and yet will not thy knowledge of the truth of this argument (thou knowing it to be true from the light of nature, and from the word of God) work on thee, and dissuade thee from thy sin? Oh then thou must needs confess thou hast a most hard and benumbed heart, and that is the greatest plague that can befall any in this life, that is greater then the ten plagues of Egypt, and therefore now take notice of thy fearful condition, and with speed hasten out of it, and take this with thee, and think on it, if thy knowledge of this truth that there is a Lord above, and a judge of all the world, who will one day bring thee to judgment for thy sin, do not now prevail with thee to dissuade thee from thy sin, thou shalt one day find and feel the truth of it, yea, thou shalt feel the weight of his wrath to thy eternal woe and confusion forever.
The Apostle adds (in heaven) a master in heaven (that is) a most glorious, mighty, and powerful Master.
Hence it is clear. [Doct. 5]
That Masters and all Superiors have a most mighty and powerful Lord and Master over them, therefore they are to serve him in fear, and to rejoice unto him with reverence, Psal. 2.11. And to fear the stroke of his hand it must needs be an heavy stroke that comes from the highest heavens. The greatest man in the world, can fetch his blow but from his head; his crown, [Use.] his power and authority, which is only to kill the body; but the stroke of the Lord's hand comes down from heaven, yea, from above all heavens, and if it light on thee it kills both body and soul, it strikes thee down to hell, and therefore take heed of it.
Note we in a word thus much further that the Lord is said to be in heaven, not because he is there circumscribed, but because he is most mighty and powerful. Heereby is met with the foolish opinion of some blind people, who think that God sits in heaven like an old man, with a Crown on his head, and a Scepter in his hand: and this must teach us, when we come before the Lord, to pray unto him, to hear his word, or the like, to come with all reverence and fear, this is the argument of the Preacher, Eccl. 5.1. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in the heavens and thou art on the earth, let thy words be few. We must take heed of lightness and unseemly behavior in the presence of God.
VER. 2. Continue in prayer, and watch in the same with thanksgiving.
I have not yet laid forth the parts of this Chapter, though I have handled the first verse of it, because (indeed) the first verse of this Chapter belongs to foregoing matter, being a continuance of the Apostles exhortation to special duties that concern Christians, and so rather to be reserved to the former Chapter then to this.
But now for the general resolution of this Chapter, into the parts of it, leaving that verse as belonging to the third Chapter. Know we that it contains in general two things.
[ 1] First, a regression, and a return made by the Apostle, from special duties of Christians to general, and that by way of exhortation, from the beginning of the 2. verse to the 7. And
[ 2] Secondly, the conclusion of this whole Epistle from verse 7. to the end of the Chapter.
Now the conclusion contains in it these more special branches.
[ 1] First, a declaration of the Apostles own love, and care of the Colossians, by sending certain Messengers unto them,. verse. 7.8.9.
[ 2] Secondly, a declaration of the love of others towards, them, both by their salutations sent to them, and by their prayers for them in the 10.11.12.13.14.
[ 3] Thirdly, a setting down of some special things the Apostle willed the Colossians to do, and should cause to be done, both to the Church of Laodicea, and to some particular persons in the 15.16.17. verses, and
[ 4] Lastly, the shutting up of the Epistle with the Apostles own salutation, and his prayer to God for them, with a short precept interlaced between these two things▪ verse 18.
Now then the first general (as we said) is a regression, a turning from special to general duties, the Apostle exhorting thereunto in 2.3.4.5.6. verses, and his exhortation is twofold, and may thus be branched out.
First, an exhortation to prayer and thanksgiving in 2.3.4. verses. [ 1]
Secondly, to a wife carriage and behavior towards them [ 2] that are without in the 5. and 6. verses.
For the first of these the Apostle doth exhort to prayer and thanksgiving, both for themselves and for others generally verse. 2. and then also for him and Timothy in particular, expressing what he would have them to ask of God for them in verses 3.4.
Come we then to his general exhortation in the second verse, (Continue in prayer and watch in the same with thanksgiving) where we have the Apostles exhortation to prayer, not barely propounded, but amplified by two qualities which he requireth in prayer, (namely) continuance and watchfulness; he exhorts to prayer, and that continual and earnest, (continue in prayer and watchfulness in the same) and then to join to prayer thanksgiving.
Continue (that is) go on, persevere, and be incessant (in prayer) the word translated prayer, in this place doth properly signify adoration, or an humble entreaty for anything at the feet of another, when a man doth prostrate and humble himself at the feet of another and entreat for something at his hands, and so this word is here to be taken in a large sense and signification (namely) for any humble and holy request made and offered up to God by faith in the name of Christ, for things needful, either for our selves, or others, the word (prayer) in this place, is to be taken as comprehending under it both request made to God, for good things for our selves, properly called petition, and request made for the avoiding, or removing of evil from our selves, called supplication, or deprecation, and also request made for the good of others, or the turning away of evil from others, called intercession, as they are distinguished by the Apostle, 1 Tim. 2.1. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men.
(And watch in the same) The meaning of these words is, and be fervent in that holy excercise of Prayer, let it be performed of you with earnest intention of soul and body, for watchfulness (as we know) is opposed to drowsiness, and sleepiness; and so here, being applied to prayer, is opposed to a cold, careless, drowsy, and sluggish performance of that duty: (with thanksgiving) that is, with returning praise, and thanks to God, for good things received, whether they be obtained by your requests, or freely bestowed upon you, without, or above your supplication.
Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said.
We are here to mark, that our Apostle having laid before the Colossians, many excellent duties, both general and special, both common to all Christians, and proper to some in their particular state and condition of life, he now exhorts them to prayer.
Our lesson hence is this.
Although teaching and exhortation be singular and notable means to frame us to godliness and righteousness [Doct. 1] of life, yet ought prayer also to be adjoined to them.
It is not enough for us to hear, and to be informed of duties that concern us, both as we are Christians, and in our particular states and conditions of life, and to be stirred up to the practice of them, but to that enformation and incitement, prayer must be added, both public and private, for why? as the Apostle saith, 1. Cor. 3.6. I have planted, Apollos watered, but God gave the increase: so then neither is he that planteth, any thing, neither he that watereth, but God that giveth the increase. Paul may plant, and Apollos water, but God gives the increase, and at his hand it must be sought for, by earnest prayer; the Lord that hath promised a blessing to his ordinance, hath appointed prayer to be the means to draw it down to us, and having commanded us to hear him speaking to us in his word, he hath appointed that we should seek to him in prayer, to make his word effectual unto us.
And the reason [Reason.] of this is, that we find 1. Cor. 2.10 it is only the spirit of God, which searcheth the deep things of God, and as no man knoweth the things of a man, save the spirit of a man which is in him: so no man knows the things of God, but the spirit of God, no man knows the meaning of the Lord in his word, unless the Lord give him his spirit, to open and declare it to him: The outward teaching by the word must be seconded by the inward teaching of the spirit of God, otherwise it will be unprofitable, yea hurtful, and a savor of death to death, yea, though the spirit ef God do enlighten the mind, and give understanding of the comforts of the word, (as he doth sometimes, even to wicked men and reprobates) yet if he work not further then that, there is no faith in the heart to believe those comforts with comfort.
And though the spirit give knowledge of duties that concern men both in general and special, yet if he do not also bend the will and affections, and frame the whole man to an holy obedience, certainly there will follow no conscionable practice of those duty • .
Now the spirit is to be sought for by prayer, and to the prayer of faith the promise is m • de, that by it we shall obtain the holy Ghost, Luke 11.13. if you which are evil can give good gifts unto your chi • dren, how much more shall your heavenly father give the holy Ghost to them that desire him. And therefore (doubtless) to teaching and exhortation out of the word, that they may be effectual, prayer must be added, both public and private.
This then (for the use [Use.] of it) gives me just occasion to reprove many persons who have no manner of care nor conscience in them of this duty, many there be, who • re so far from adding prayer to that which they have heard taught, and to which they have been exhorted out of the word of God, as they never so much as once think on things delivered; if once they get out of the Church the things spoken are to them as though they had never heard them. They suffer the Devil to steal the seed out of their hearts, and to take up their minds with other thoughts, yea, if (happily) some do a little think or speak of things they have heard, and will freely confess that Paul may plant, and Apollos may water, but God gives the increase. Yet where is almost the man or woman, that do so humble themselves in prayer, and privately call on God to make the things they have heard profitable to them, and to work in them faith and holy obedience, such a man or woman is rare for to be found.
What? doest thou dream of any strength in thyself, to believe or to do the things thou hast heard out of the word of God? Art thou so unacquainted with the corruption of thine own heart? that is a gross blindness indeed, and if thou so think, thou shalt never do any good duty made known to thee out of God's word: good duties are discovered to thee out of the word of God, that thou mayest see thine own weakness and wants, and bewail them, and humbly beseech the Lord, as well to make thee obedient to his will, as to reveal to thee the rule of life.
And for want of this, because men do not add private prayer to that which hath been taught, and to which they have been exhorted, it comes to pass that the word is unfruitful and unprofitable to them, though both general and special duties have been laid before them, and they have been stirred up to the practice of them, yet most men are still in their sins, and as unreformed as ever they were, and here is the cause of it, to teaching and stirring up to their duties, they never added prayer, they never humbly besought the LORD, as he had outwardly taught rhem their duties by preaching, so he would inwardly teach them by his holy Spirit, and work in them a conscience of their duties.
Well, consider (I beseech you) it is a fearful thing when the holy ordinances of God have no power with us, when they are not effectual to our good, and that comes to pass for want of earnest prayer to God, as well in private as in public for a blessing upon them.
Yea, hence it is, that oft times the LORD doeth pour down a curse upon men, and they are made worse by the holy things which they have heard and therefore learn we ever hereafter, to teaching and exhortation to add prayer.
Yea, let such as make conscience to meditate and confer on the word heard, join to their meditation and conference earnest and hearty prayer, it was David's practice to meditate in the Law of God continually, Psal. 119.97. verse, and that he sanctified his meditation by prayer, it is clear Psal. 19 14. let the meditation of mine heart be acceptable in thy sight, O Lord my strength and my redeemer, and therefore think not because thou art a man fearing God, and thou makest conscience to meditate on the word heard, and thou doest rightly conceive of things delivered, therefore thou needest not add prayer to thy meditation; no, no, the more godly thou art, the more need hast thou to pray, because Satan will be busiest against thee, & thou art the readiest to be puffed up with a conceit of thy knowledge & remembrance of holy things therefore do not thou forget to join to thy hearing to thy meditation & conference, earnest & humble prayer.
Now touching the Apostles exhortation to prayer, much might be said of prayer in general, but I hold that not so pertinent to the purpose of the Apostle, I will rather speak of the qualities here required to be in prayer.
[Doct. 2] First therefore the Apostle requires continuance and perseverance in prayer, that we continue and persevere in calling on the name of the Lord in prayer, and pray continually, and this the Scripture much exhorteth unto, 1. Thessal. 5.17. Pray continually, Ephesians 6.18. Pray always with all manner of prayer and supplication in the Spirit, Luke 18.1. Our Savior spake a Parable unto them, to this end, that they ought always to pray, and not to wax faint, and this I might further prove by many examples, and make it clear that we are not to think the exercise of prayer, needless or unseasonable at any time.
The reason [Reason.] is plain, prayer is to be used as oft as occasion is offered, now all times minister occasion of prayer, for what time is it, wherein we ought not to pray that the LORD'S name may be sanctified, his Kingdom erected, his will performed, our necessities supplied, our sins remitted, we supported in temptation and delivered from evil?
And if we have all things that heart can wish, belonging both to body and soul, yet we have need to crave God's blessing on them, that they may do us good.
All times therefore ministering occasion of prayer, we are to pray continually.
If this be so, may some say, [Object.] then no time is to be given to the preservation of life, and to follow the works of our callings, this was the error of some very ancient.
To answer [Answ.] it, so as we may avoid this error, and yet preserve the true meaning of the Scripture, know we that the exercise of prayer is twofold, ordinary and extraordinary.
Ordinary, to be used daily: Extraordinarie, at sometimes, as occasions requires, as for the avoiding or removing of some great affliction, or heavy judgment, or for the obtaining of some needful grace or temporal blessing, and for the performance of this, a man may for a time omit the works of his calling, and give himself wholly to prayer, but ordinary prayer, that may stand with the performance of all duties belonging to a man's calling, a man may both serve God by ordinary prayer, & that continually, & do whatsoever his calling (though it be most laborious) doth require, and that this may be conceived.
Know we further.
That ordtnarie prayer is either set and solemn, in ample manner to be performed, and that upon set and certain occasions, as at the beginning of works, at the receiving of the creatures of God, at our going to rest at night, or it is sudden and short, called Eiaculation of heart (that is) a secret and sudden lifting up of the heart upon any occasion; and this kind of ordinary prayer may be used in the midst of necessary business, it doth neither hinder it, nor is hindered by it.
Thus we see how we may pray continually, either by set, or by sudden prayer, and yet not omit the duties of our callings, nor the preservation of life.
[Use.] Now then to persuade to this duty, to which we are hardly drawn: and hence it is, that some pray only by fits and starts, only in time of some affliction, when the hand of God is on them, or when their consciences are a little touched with the point of the spiritual sword, the word of God, and some there be, who heretofore have used prayer in their houses, and now have either altogether left off that exercise, or seldom use it, and so indeed show themselves to be hypocrites, Job doth so brand them, Job. 27.10. will the hypocrite call upon God at all times or continually; as if he had said, certainly no, he will not.
Now then to persuade us to the practice of this duty: consider the necessity of it, and the sweet and comfortable fruits of it.
For the necessity of it, to pass by our own wants of body, and soul, which (if we feel) will bring us on our knees, there is a necessity lying upon us in regard of God's commandment, prayer being a special branch of his worship required in his word, and his will is, that this commandment should be as well kept as any other, and condemnation will befall us, as well for the neglect of this, as of any other? And for the fruits of prayer, they are many and great. Prayer as a means (not as a meritorious cause not by merit and worthiness in it self but by faith in the promise) as a means (I say) it obtains remission of sins, it turns away all evils as punishments; and supplies all wants, it doth sanctify and give an holy use of all the good things we enjoy, and without which we are usurpers, and do wickedly abuse God's blessings. For all things are sanctisied to our use by the word and prayer, 1. Tim. 4 4.
Yea further, prayer gives strength to faith, hope, and other graces of God's spirit. And is it impossible (saith one) that either that Christian who is diligent in prayer, should be weak in faith and other graces, or that grace should abound where there is a neglect of prayer, Matth. 26.41. watch and pray (saith Christ) that ye enter not into temptation, as if he had said, be vigilant and careful in the performance of this duty, that you may be strong in faith, able to quench the fiery darts of the Devil, and to withstand the force of temptation to sin.
And hence it is that one saith, pray, and sin if thou canst, noting how special a preservative prayer is against temptation, if in time of temptation, we fly to God in the prayer of faith, for strength and assistance, we • shall either have the temptation removed, or receive the answer made to Paul, 2. Cor. 12.9. my grace is sufficient for thee.
Oh then seeing such precious fruits come from prayer, let us be stirred up to a continual use of it, and to hold on a constant and continued course in the practice of it, not only publiquelie in the congregation, but privately in our houses, with our families, that so we may become familiar, and as it were better acquainted with the Lord, for in prayer we have some familiar fellowship with God.
Let us therefore have recourse to the LORD by prayer, that by it, as a means, we may obtain pardon of sin, freedom from all evils, supply of all wants, and further strength and increase of all graces.
We are to take notice of one thing further comprised under this first quality of continuance and perseverance in prayer, for indeed the word here rendered (continue) signifieth not only continuance in regard of time, but instancie and importunity, and it is so translated by some, and that truly, be instant in prayer.
So that hence we are taught.
[Doct. 3] That we must not only pray continually in regard of time, but we must be instant and importunate with the Lord in prayer, with an holy instancie and importunity, we must not only hold on a constant and continued course in prayer, but we must also solicit the Lord often, for the same things, if our requests be not granted, we must pray for the same needful things again and again, till he Lord answer us graciously, hear our prayers, have mercy, and help us with such things as we crave at his hands, or something proportionable, and this our Savior hath taught us by the example of a man that comes to borrow bread of his friend at mid-night, Luke 11.8. I say unto you, though he would not arise and give him because he is his friend, yet doubtless, because of his importunity, he would rise and give him as many as he needed.
So saith Christ, ask and it shall be given you, not only ask but seek, neither there rest, but knock, and and this also is taught by the Parable of the widow and wicked judge, who feared not God, nor reverenced man Luke 18.1.5. and the reasons why we must be instant in prayer, and after an holy manner importunate, and even bold suitors of God, asking and craving the same needful things (as yet not granted) again and again are two.
[Reason. 1] First, to show our earnest and hearty desire of the things we pray for, coming from a true inward feeling of the want of them, that we heartily desire them as things most profitable, and good for us, and therefore will not suffer the Lord as it were, to rest till he grant them unto us.
[Reason. 2] Secondly, to show our patient dependence on God's good pleasure, that we believe the promises of God, not only touching the substance of them, but also in regard of the circumstance of time, that we wait and depend on the LORD, not only in the matter of his promise, but also in respect of his own good time appointed for the accomplishment of it, and that we are not such, as if we be not heard at the first, will fling away in a chafe, as men use, who having received repulse and denial, say they will never open their mouths more in the matter, they will not be so much beholding to them to whom they sue, that we may show our selves far from this impatient behavior, and that we are not such as prescribe when the LORD shall hear and grant our requests, but that we in patience depend upon him, we must (our lawful requests being not yet granted) still continue to solicit and importune the LORD in our prayer.
Many there be who are justly taxed as failing in this duty. [Use.]
Some there be that will prescribe to the Lord when he shall hear them, and are impatient of any delay; yea, be there not some, who, if the Lord do not hear them, nor and answer them according to their desire, after once or twice calling upon him, and asking of some needful thing at his hands, even secretly shrink from the LORD, and say in their hearts, as the King of Israel's messenger said, 2 King. 6.33. Should I attend on the Lord any longer? Their practice shows it plainly: for let the hand of God be upon them, and let them be under any affliction, in their bodies, children, or goods, and what do they? Happily at the first they seek and sue to the LORD by prayer, themselves, and desire others to pray for them, but if comfort and deliverance come not when they would have it; Do they still continue seeking and suing to the LORD? Are they impotunate suitors, in patience waiting for the Lord's answer? Nothing less. They fall from seeking to the Lord, even to seek to the Devil and his instruments, to Witches, Wizards, and such like: Surely such persons show they have no true faith in the promise of God, they trust not God on his word for comfort in this life. And it is certain (say what they will) they trust him not for comfort in the life to come, and for the salvation of their souls; yea, even the dear children of God do sometimes fail in this duty, and show their infirmity in this kind, when they living under some great affliction, pour out their suits to the Lord for ease, comfort, and deliverance, and the Lord seems to have a deaf ear, and after some good space of time, their requests are not granted, what shall ye hear sometimes from them? Surely this, or the like speech, savoring too much of their own weakness, alas, I have many times called on God, and made my humble suit unto him for comfort, but as yet, I find none, or the Lord seems to hide his face from me: and as the Prophet saith, Lament. 3.8. When I cry and shout, he shuts out my prayer? What would you have me to do? Shall I still continue praying? I fear me, the Lord is angry with me. Thus do the dear children of God, sometimes discover their weakness.
And we must learn to strengthen our selves against it, and if thy lawful request be not granted after many times calling upon God, yet do thou still persist in prayer, and comfort thyself with the consideration of these things.
First know, that the Lord's delay to grant thy request, [ 1] is not a token of his anger, if so be he give thee perseverance in prayer, if the Lord give thee grace still to persist in prayer, and still to sue to him, he deferring to grant thy request, that perseverance is a more excellent gift and greater mercy, then the thing thou suest for, it is exceeding pleasing to the Lord.
[ 2] Again, consider it is the Lord's manner, many times to defer to grant the request of his children, and that for the special good of his children.
As first, that by deferring he may try their hope, and exercise their faith, that he may see whether they thorowlie believe his promise, and will depend on his goodness, even then when he seems to hide his face from them: thus dealt Christ with the Canaanitish woman, [ 1] Matth, 15. from 22. verse to thy 28.
First, she cried, Have mercy on me oh Lord, the son of David, my daughter is miserably vexed with a Devil, he answered not a word, made as though he heard not.
Secondly, his Disciples besought him for her, then he [ 2] answered (cutting them short) he was not sent but to the lost sheep of the house of Israel. Yet she came again, worshipped him, and said, Lord help me; he repelled her again with this; It is not good to take the children's bread and to cast it to whelps: he called her dog, a bitter repulse, yet she still persisted in prayer; and then he answers, O woman, great is thy faith, be it unto thee as thou desirest.
Secondly, the Lord sometimes deferreth to grant gifts sought by prayer, that when they are given, they may be more welcome to us.
Thirdly, that his benefits should be esteemed of, more [ 3] reverently, and not regarded as things of course.
And last of all, that our fervency in prayer might increase.
Thus the Lord dealt with Moses, Exod. 32. The Lord [ 4] purposed to spare his people, and not to destroy them, yet when Moses prayed for them he seemed not to regard his prayer. Nay, he said to him, verse. 10. Let me alone that my wrath may wax hot against them, for I will consume them; this was to enflame the affection of Moses, to make him more instant for the safety of the people, as (indeed) he was, verse 11. O Lord (saith he) why doth thy wrath wax hot against thy people which thou hast brought out of the land of Egypt.
Thus we see that repulse must not discourage us from perseverance and importunity in prayer, no, no, if thy lawful request be not granted after many times praying, know it is for one of these 4. causes before spoken of: and withal remember, if the Lord give thee grace to persevere in prayer, he deferring to grant thy request, that is a more excellent gift then the thing thou suest for, and exceeding pleasing to God; and therefore let not thine own corruption prevail with thee, and cause thee to cease calling on God, because he seems not to hear thee for a time, think not that the Lord is therefore angry with thee, that is but thine own weakness, still persist in prayer, and the Lord in his appointed time will hear thee, and give thee that thou callest for, or something proportionable, even that which shall be most for his glory, and thine own comfort.
Come we to the second quality here required in prayer (watch in the same.)
[Doct. 4] The second thing our Apostle requires in prayer, is watchfulness, (that is) fervency, that the holy exercise of prayer be performed with earnest intention of heart, mind and body, it is not enough that we pray, and that we continue and persevere in prayer, unless we be also watchful and fervent in prayer, and therefore our Apostle here ioines these two together; Continue in prayer, and watch in the same: So likewise Ephes. 6.18. requiring that we should use our Spiritual armor with all prayer and supplication upon all occasions, in, or by the Spirit, he addeth, and watching thereunto withal perseverance and supplication. And 1. Pet. 4.7. saith the Apostle, Be ye therefore sober, and watching in prayer; and that prayer must be fervent.
The reason and ground of it, is the Commandment of God, who hath inioined us, to fear, love, and serve him, with all our heart, soul, and strength, he requires vehemency and fervency in all duties both towards himself and towards men, therefore prayer being an excellent service of God, it ought to be fervent, and to be poured out with earnest intention, both of soul and body. Hence it is called, a pouring out of the soul, 1 Sam. 1.15. and of the heart, Psalm, 42.4. And indeed, the heart and inward soul is the chief seat of fervency in prayer, howsoever fervency in prayer be for the most part, expressed by outward signs and gestures of the body, as by shedding of tears, by lowdnesse of voice, by bowing or prostrating of the body, by lifting up the hands, eyes, and such like, yet sometimes, no doubt, there may be a fervent prayer made to God, where these signs and gestures are wanting, as in case of extreme weakness of body, when the body through rage, or extremity of sickness is exceedingly weakened, the senses decayed, speech taken away; so that the heart and mind are the chief seat of fervency in prayer, they especially are to be carried to a quick and ready performance of the duty of prayer, and to be watchful and attentive in it, yet so, as (out of the case before specified) that fervency be expressed, by outward signs and gestures of the body, the exercise of prayer must be performed with earnest intention both of soul & body.
Here then I might justly tax many Popish prayers, as lip-labor and displeasing to God, as their prayer in an unknown tongue, their numbering of prayers on their beads uttered without any sincere affection of the heart, and their mumbling up their prayers in their canonical hours, &c. But I leave them, and come to our selves: Is it so, [Use.] that prayer must be fervent, and that the holy exercise of invocation must be performed with earnest intention of soul and body.
What then shall we say of such, as have no sooner kneeled down and lifted up hands and eyes towards heaven (and some do scarcely so much) but forthwith, as if they were a sleep, or in a heavy slumber, they hau • forgotten before whom they have presented themselves, and what is the thing they have in hand. Others having begun well, by and by forget themselves, and suffer their drowsy minds to be carried to some other thing, and as if they were in a slumber speak many times they know not what, or at least they consider not what.
And do not many come before the Lord, both in public and private, and call on him only of custom, and for fashion sake, and so utter out a cold and sluggish prayer? These things are too common amongst men. Well, I beseech you to consider things aright, would any man thus behave himself in making his petition to a Prince, a mortal man, and that for trash and transitory things? Surely, if he had any understanding in him, he would not, and shall we then be so heavy, and drowsy, so cold and careless in supplicating, and making petition to the King of Kings, for things of greatest weight and moment? Do we think to obtain any mercy or good things at the hands of God by a sluggish and drowsy prayer, uttered with yawning, half sleeping and half waking? No certainly, we shall not, as the prayer of faith (if it be fervent) is an excellent service to God, and exceeding pleasing to him, and o • great force to bring down many blesings from the Lord, I am. 5.16. So on the other side, cold, sluggish, and drowsy prayer, and a prayer only of custom and fashion, cannot choose but be highly displeasing to the Lord, and a means to pull down his curse; for the more excellent the service is, and the more acceptable to God: the more shameful a thing it is, and the more displeasing to God, to perform it slothfully and drowsily. and therefore take heed thou do not so perform it. Labor thou to be fervent in prayer and to put up thy supplications and suites to the Lord with earnest intention of soul and body.
And to that end use helps, as thou wouldest use means to keep the body waking, if thou wert to attend some weighty business in the night: so in the holy business of prayer, use means to keep thy mind and thy heart waking, that they may be watchful and earnestly intend that business
And to that purpose,
First, call to mind and remember before whom thou [ 1] dost present thyself in prayer, even before that great and glorious majesty, the Lord, before whom the Angels cover their faces, Isai. 6.2.
Secondly, bring with thee a feeling of thy wants, even [ 2] those things thou prayest for.
And thirdly, fear just repulse, that the Lord may justly [ 3] shut out thy prayers in respect of thy cold and careless calling upon him.
And if thou carefully use these, and the like helps, doubtless thou shalt find them excellent means to rouse thee up in prayer, and to quicken thee to a fervent calling upon the Lord, and to make thy heart and mind earnestly intent on that holy business, and then thy prayer will be a means of many blessings, and much comfort unto thee.
The Apostle adds (with thank • sgiuing) I spake of the point of thanksgiving, Cap. 3.17. and therefore will not now stand upon it, only note we, that the Apostle would have prayer and thanksgiving joined together. He saith not Continue in prayer, and watch in the same, and give thanks, as if they were things to be done at several times, But continue in prayer, and watch in the same with thanksgiving.
Hence we may gather thus much. [Doct. 5]
That even then when we have cause to pray, we have also cause to bless the Lord, and to praise him, when we are under some cross or affliction, and have cause to call on the lord for ease, and comfort, and deliverance, even then also, have we cause to open our mouths to magnify and praise the name of the Lord. And hence it is that our Apostle, 1 Thess. 5.18. exhorts us to give thanks in all things.
[Use.] It is a common corruption amongst men, that the feeling of some present evil and affliction it steals from them the remembrance of other mercies and blessings, and it seals up their mouths that thy cannot bless the Lord for them as they ought; let a man have cause to bless God for many good things, yet if he be crossed in any one thing, that cross commonly takes away the remembrance of these good things, and he forgets to bless the Lord for them.
This is a great corruption, we must learn to avoid it, and know, that even then, when we (lying under the hand of God) have cause to pray, for ease, comfort, and deliverance.
We have also cause to give thanks to the Lord, for many good things, for (happily) in thy affliction the Lord gives thee patience, and inward comfort; and this is certain, that in any affliction that befalls thee, the Lord deals not with thee according to thy deserts, for he might plunge thee into the pit of Hell for thy sins, and if he mitigate of that justice, and more easily correct thee; thank him and bless his name for that mercy, and be not only fervent in craving ease and comfort at his hands, in time of thy affliction, but at the same time remember (as thou hast just cause) to be also as forward in giving thanks to the LOKD for mercies reeeiued.
VER. 3. Praying also for us, that God may open unto us the door of utterance to speak the mystery of Christ: Wherefore I am also in bonds.
In this verse our Apostle comes to exhort the Colossians to pray for him and Timothy in particular, and requesteth them together with themselves to remember him and Timothy in their prayers, (praying also for us) and then he expresseth what he would have them to ask of God for them, namely, the gift of speech and utterance, under a borrowed and metaphorical speech, in these words, (that God may open unto us the door of utterance) and withal he sets down for what purpose they would have that gift of utterance bestowed on them, even for the publishing and declaration of the Gospel, which (by way of commendation) the Apostle calls the mystery of Christ (to speak the mystery of Christ) and he further shows the excellency of the Gospel by his sufferings for it, that for the Gospels sake, he doubted not to expose himself to trouble, and was in bonds for it, (Wherefore I am also in bonds) and then he further requires their prayers for himself more specially that such a gift of utterance might be given unto him as was fit for the publishing of the Gospel, both in regard of the excellency thereof, and of the special trust of Apostleshippe committed to him verse the fourth, that I may utter it as it becometh me to speak, these are the general things contained in these two verses.
Come we to speak of them in order.
And first the Apostles request made to the Colossians comes to be considered, he requesting their prayers for himself and Timothy (praying also for us) there is no hardness in the words, for the sense of them, the meaning of them is this.
Now then we are first to mark and consider that our Apostle requesting the prayers of the Colossians for himse • fe and Timothy, did thereby signify that he and Timothy stood in n • ede of their prayers, and what was he and Timothy? surely men endued with a great measure of knowledge and grace, and men of excellent gifts, Paul (no doubt) a chosen vessel of God, was a man of rare gifts, and adorned with excellent knowledge, wisdom, courage, humility, and many other worthy graces of God's spirit, and of Timothy, he witnesseth 2. Timoth. 3.14.15. that he had known the Scriptures of a child, and was persuaded of the things he had learned of him, yet these men request the prayers of the Colossians, and thereby imply that their prayers were indeed need. full for them, and that they stood in need of their prayers.
[Doct. 1] Hence then we are taught thus much.
That even the best have need of the prayers of others, men that have the greatest measure of sanctification, knowledge, and gifts, and are in great favor with the LORD; notwithstanding have need of the prayers of others for them: And hence it is that our Apostle not only here, but in many other places doth request the prayers of others for himself, Rom. 15.30. he entreateth the Romans earnestly, even for the Lord Jesus Christ his sake, and for the love of the spirit, that they would strive with him, by prayers to God for him, Ephes. 6.19. he desires them of that Church that they would make supplication for all Saints, not only for the weaker sort, but also for the strongest, and for him in particular, that utterance might be given unto him, that he might open his mouth boldly, to publish the secret of the Gospel, 2. Thessal. 3.1. Furthermore brethren (saith the Apostle) pray for us, that the word of the Lord may have free passage, and be glorified as it is with you. Thus doeth our Apostle often recommend himself to the prayers of others, and thereby plainly show, that he conceived, and would have others to understand, that he stood in need of other men's prayers.
The reason [Reasons.] why men of greatest gifts and grace stand in need of other men's prayers are these.
First, because howsoever they have received much, yet [ 1] they still want, not only some graces that are found in others, but in the measure and degree of those which themselves have received, even those graces and good gifts they have received may be further increased, and therefore they stand in need of the prayers of others to that purpose.
Secondly, they are in danger through their own corruption to swell, and to be lifted up above their [ 2] brethren, in respect of their good gifts received, and therefore also have need of the prayers of others.
Thirdly, the Devil is most busy against them that are more emminent then others in grace and sanctification, [ 3] he labors by might and main, to overthrow them, knowing well, that the fall of such commonly carries many others with it, and that God is more dishonored by their fall, then by the fall of many others, and therefore even the best, and such as are endued with the greatest measure of grace, have need to be helped by the prayers of others.
[Use.] Let no man then think himself so excellent and so far advanced above others in knowledge, or any grace whatsoever, as that he hath no need of other men's prayers, if any so think, he deceives himself in his own proud conceit, and his own heart deceives him: if a man have the spirit of grace, and prayer, and be able to pray for others, and can boldly go to the throne of grace, and his calling be to pray for others, (he being a Minister) yet he must know that himself also hath need of other men's prayers, it is not a matter of complement and form only for a Minister, and one that is endued with an excellent gift of prayer, sometimes to recommend himself to the prayers of the people, no, no, he ought to do it, he must consider that the force of prayer is not from the dignity of the persons that make it, but from faith in the promise, and though they that pray for him, be far inferior to him in knowledge, and other excellent gifts, yet being many, and joining together in the prayer of faith, as one man, their prayers are of great force with the LORD, he hath made a gracious promise to them, Matthew the eighteenth, nineteenth and twentieth; If two of you (saith our Savior) shall agree in earth upon anything, whatsoever they shall desire, it shall be given them of my father which is in heaven.
For where two or three are gathered together in my name, there am I in the midst of them.
Acts 12. We find that earnest prayer, being made by the Church to GOD, for Peter, when he was imprisoned by Herod, the LORD sent his Angel and delivered him.
And therefore let none of us think it is a matter only of form, or a needless thing for a Minister, or one that hath excellent gifts, and happily a notable gift of prayer himself, to crave the prayers of others; he hath need so to do, even in the time of his greatest strength, and in time of sickness, or some great danger he ought to require the assistance of others in prayer, and to put himself on the public prayers of the Church; and if the best, and such as are endued with excellent gifts, have need of other men's prayers, certainly, then they much more that are of meaner gifts, and have less measure of grace.
Now before we come to the next point, it is not amiss to discover an error of the Papists; from this and the like places of Scripture, our adversaries the Papists would gather warrant for their invocation of Saints departed.
And thus they reason.
Saint Paul here and in other places desireth the prayers of others living on the face of the earth, & entreats them to pray for him: therefore (say they) much more may we desire the prayers of Saints departed, and now in glotie, and pray them to pray for us.
A weak and silly ground, it followeth not, [Answ. to it.] that because we may request the living to pray for us, therefore we may desire the dead and Saints departed so to do, when we answer them, that we have commandment, for one living man to pray for another, we find express warrant in the word of God, that one living man may request the prayers of another, but no commandment nor warrant for us to desire the prayers of men departed.
What is there reply?
Forsooth (say they) we need no commandment to pray, or desire others to pray for us, but it is sufficient to know their credit with God, and willingness to entreat for us, when they are thereunto requested, [Answ. to that reply.] see I beseech you how shameless these men are, in vnderpropping their bold and ungrounded affections when they can find no warrant for them in the book of God: then (forsooth) they stick not to say we need none, and they fly to other shifts and speculations of their own, would a man think that a man of learning (as they will be accounted) would ever breath and publish such rotten stuff? why? themselves make invocation of Saynts, a part of religious worship, and call it 〈 in non-Latin alphabet 〉 , yea they call on Saints departed, as mediators between God and themselves: and needs there no commandment nor express warrant out of the word for things so weighty? surely none, but men that care not what they utter, would avouch it; but it is an usual thing with our adversaries thus to deal.
In the next place, we are to mark, that our Apostle having made known to the Colossians, that he always prayed for them. Chap. 1.3. Here he desires them to pray for him, and for Timothy: hence we may gather thus much
[Doct. 2] That it is a mutual and reciprocal duty, that ought to be yielded, from the Minister to the people, and from the people to the Minister, to pray one for another, as the Minister is bound to pray for the people, so again are the people bound to pray for the Minister: and this is not only clear by the evidence of this text, but also from other places before cited, wherein the Apostle requires to be helped by the prayers of other Churches.
And indeed there is great reason [Reason.] why the people ought to pray for their Ministers, especially such as are faithful. Because such Ministers are the leaders of GOD'S people that are in Arms against the Prince of darkness, and his instruments the world without, and the flesh within; and in that regard, meet with many sharp assaults, and the people are so deeply interested in them as that their fall is often times the ruin of them-selves, and the casting down of the Ministers is the overthrow of the people, the Ministers are their shepherds, and if they be smitten, the people are commonly like silly sheep scattered abroad, they are as the watch-men of a castle or city, and if they be either blinded or corrupted the city or castle may easily be surprised by the enemy, by these and many other names of similitude given to ministers in Scripture, every man may see what cause the people have to seek to sustain and strengthen them by their prayers, and that they ought to strive in prayer to God for them continually.
We see then what we ought to do touching this particular.
Let us duly consider it, [Use.] and learn to put this duty in practice, men sometimes complain of the defects and wants that are found in those that serve in that weighty calling of the Ministry, but few there be, that seek supply to their wants, and strength to their weakness, by their often and fervent prayer to God in their behalf.
No doubt thou mayest (if thou wilt be curious) spy many wants and imperfections, in the best and most faithful Ministers, and if thou so do, rest not in seeing and complaining of them, but use that same means which the LORD hath put in thy power for the redress of them, and pray to the LORD that he would remove them, and give supply of that which is wanting, that is their duty, and if thou be one that doest pray for the Minister, remember to pray for him chiefly for his works sake, even in respect of the word of comfort he brings to thee, (happily) many pray for the Minister in regard he is a quiet man, and not contentious, and his outward carriage gives them contentment, (which indeed are things commendable) and men are to bless God for these things, and pray for a Minister endued with them, but look that thou do as the Apostle hath taught thee 1. Thess. 5.13. Have the Minister in singular love for his works sake, and testify thy love in praying for him, chiefly for his works sake, and for the word • sake; and pray thou that the LORD would more and more, fit and enable him to the work of his ministry, and that the LORD would open his mouth to speak to thy profit and comfort, and know that it is one great cause that men find no sweetness in the comforts delivered by the Minister, because they pray not for the Minister, that the LORD would open his mouth to speak to their comfort, and therefore do thou (when thou comest to hear a faithful Minister) pray to the Lord that he would direct his heart, and open his mouth, that he may speak to thy good, and thy comfort, and to take this as a sure rule.
The best way to find comfort in our friends is to pray for them, so certainly the best way to find comfort by the Minister, is to pray for him, and therefore be careful to practice this duty, and pray to the Lord that he would mo • e and more fit and enable his Minister to the work of his calling and that he would give him strength, courage and power, to stand against men and devils, that seek by force and subtlety, to daunt and discourage him, or to drive him away, or to hold him back from the faithful discharge of his ministry, and whensoever thou comest to hear him lift up thy heart to the Lord for him, that the Lord would so guide his heart and tongue by his Spirit, that he may speak to thy profit and comfort, and then doubtless thou shall find much good by his teaching.
Mark we further, that in this request of the Apostle, he saith not barelie praying for us, but praying also for us, praying for us together with your own selves.
Here then we do plainly see, that in praying for our selves, we must remember others, as members of one and the same body with us: this pointe I have heretofore handled, and therefore I now only name it.
And know we thus much briefly. [Doct. 3]
In that the Apostle saith, praying for us, together with yourselves; we may gather that he that will pray for another, must pray for himself, and he must be able to pray for himself, and if thou canst not pray for thyself, how canst thou pray for another.
Wicked, profane, and loose persons, [Use.] use it as a common argument, to persuade others to do that which they request at their hands, that they will pray for them, do this or that for me (say they) and I will pray for you, being indeed not able to pray for themselves, with comfort for as Solomon saith, Pro. 28.9. He that turneth away his ear from hearing the Law, even his prayer shall be abominable. He that is hardened in his sins, and willingly, and wittingly, turns away his ear, from knowing or obeying the will of God, revealed in his word, he cannot pray for himself with comfort, his prayer doth incense the Lord to further wrath against himself, and how then can he pray for another with comfort? doubtless he cannot, and therefore labor thou to be able to pray; and to put up the prayer of faith for thyself, otherwise never think that thou art able to pray for another.
Come we to speak of the second general thing laid down in this verse (namely) the thing the Apostle did wish the Colossians to ask and crave of the LORD in their prayers for him and Timothy, expressed in these words, That GOD may open unto us the door of utterance, he entreateth the Colossians to pray for him and Timothy, and he tells them what he would have them to ask of GOD for them (namely) this, That GOD might open unto them the door of utterance.
That form and phrase of speech (the door of utterance) in this place is a Metaphoricall and borrowed speech used by way of similitude, wherein the Apostle compareth the mouth, the instrument of speech, and utterance, unto a door, or gate, of it self shut, which none is able to set open, but the Lord; indeed the word (door) used Metaphorically, and by way of similitude, is sometimes put to signify occasion, as Paul saith, 1 Cor. 16.9. A great door and effectual is opened unto me, (that is) a great opportunity or occasion of preaching, and spreading of the Gospel is offered unto me, but here being put with the addition (of utterance or speech ) we are to understand by it the mouth, the instrument of speech, which is as the door or passage of speech, and the opening of that door, which is only from the Lord, as the Apostle here saith, (that God may open unto us the word of utterance) doth imply two things.
First, a giving of a power and ability of speaking, and of utterance, all natural impediments being removed; and taken away, a faculty to speak and utter things without any impediment, and a giving of liberty of speech and utterance without any outward let or hindrance.
Thus then we are to understand these words, as if the Apostle had said; Pray for me and Timothy, that the Lord (who is only able) would vouchsafe to set open our mouths, that of themselves are shut, and not able to utter a word, and that he would make them as open gates and doors, thorough which speech and utterance may pass, that our mouths may be able to speak and utter forth things without any natural impediment, and that they may speak freely without any outward let or hindrance.
First, here consider we, what it is that the Apostle desired the Colossians to pray for that the Lord would give to him, and Tymothy, (namely) this, that God would open to them the door of utterance, that he would give them ability, and liberty of speech, and utterance to preach the Gospel of Christ; he desires them not to pray that the Lord would give them power to work miracles, that they might be able to heal the sick, or the like, but that they would pray, that the door of utterance might be opened to them.
Hence then we may easily see.
That an open door of utterance, a mouth able to [Doct. 4] speak, and utter forth the secrets of the Gospel, is most needful for the Lord's Minister, yea it is a thing of absolute necessity, without which, none can be a good Minister; let a man have never so much learning, and knowledge in his head, yet if he want ability, conveniently and with some grace to utter, and express the same, he is not fit for that holy function, and for the service of the Ministry of the Gospel. Malak. 2.7. The Prophet said in time of the Old Testament, That the Priests lips should preserve knowledge, it should not be only in his head, but in his lips, and they should seek the Law at his mouth, and his mouth should be able to utter it.
And he gives this reason of it; For he is the Messenger [Reason. 1] of the Lord of hosts: and if that reason were then good, as doubtless it was, then must it needs be now much more a good reason, to prove that the lips of the Minister of the Gospel ought to preserve knowledge, and that his mouth should be able to utter forth the secrets of the Gospel, because he is the Ambassador of Christ, 2 Cor. 5 20. And being the Ambassador of the Lord to his people, it followeth necessarily that he must be able and apt to deliver his ambassage unto them.
Again, the people attain their faith ordinarily by hearing, [Reason. 2] Rom. 10.17. Faith is by hearing, and therefore it must needs be, that the Minister must be able by speaking, to beget faith in them, and to confirm the same, as the Apostle speaks plainly, Verse 14. How shall they hear without a Preacher, without one to open and to utter forth to them the doctrine of the Gospel.
And hence it is, that the Apostle in the description of one that is to be chosen to that great office of the Ministry, requireth chiefly, that he be apt to teach, 1 Tim. 3.2. It is then a clear point, that an open door of utterance, a mouth able to utter forth the secrets of the Gospel, is a thing most requisite, and ought to be found in some measure in every Minister of the Gospel.
[Use. 1] How then can they be held sufficient Ministers of the Gospel, who are altogether destitute of the gift of utterance, are dumb and cannot speak, and have no manner of ability to utter forth the secrets of the Gospel? Admitte they have all the virtues and good properties that can commend a man in the world besides, yet wanting this they want that which is most needful, yea absolutely needful, without which they cannot be fit for the work of the Ministry; yet many such have crept into that calcalling, and still lurk in the Church, and it being a matter of such great and absolute necessity to utter forth the secrets of the Gospel.
[Use. 2] We for our parts, are to bless God for his mercy towards any people, where we see a Minister set over them that hath knowledge and a competent gift of utterance fit for the publishing of the Gospel, and conscience to use it, the Lord hath visited that people with a special favor. And we are to pity that people to whom the Lord hath denied that mercy, and suffered them to live under a Minister that hath no manner of ability that way: there case is pitiful indeed, for howsoever Christ hath done sufficient for the salvation of all the world, yet they want the ordinary means whereby the benefit of redemption might be applied to them, and so their case is lamentable, happily they see it not, and in that respect it is more pitiful, and we are to put on tender bowels, and in pity and compassion toward them, to pray to the Lord as our Savior hath taught us, Matth. 9.38. that he would send to them such workmen, as for knowledge, utterance, and other gifts are both fit, able, and willing also, to make known, and to open unto them the secrets and sweet comforts of the Gospel.
In the next place in that the Apostle doth entreat the Colossians to pray for him and Timothy, that the Lord would set open their mouths, and that he would make them able to utter the secrets of the Gospel.
We are further taught.
That GOD only doth open the door of utterance, [Doct. 5] he only gives ability and liberty of speech; not only the knowledge of holy things, and of the Mysteries of Christ, but even words to utter them is from the Lord.
Let a man have never so much knowledge, and be as full of good matter, as was Elihu, Job 32.18. Yet unless the Lord put words into his mouth, he shall be dumb and not able to utter it, Exod. 4.11.12. We find that Moses pleading his infirmity, and that he was not eloquent, but a man of slow speech, and slow of tongue, the Lord said unto him, who hath given the mouth? As he had said, dost thou not consider, that I only give ability and power to speak, to whom I will, and that I take it away at my pleasure? Therefore go thy way, and I will be with thy mouth, and will teach thee what thou shalt say. Psalm. 51.14. David entreating the Lord to deliver him from blood, he promiseth that his tongue should sing ioifully of his righteousness. Yet in the next verse, as if he had forgot himself, and not said well, in saying, my tongue shall sing ioifully of thy righteousness; he makes his prayer to the LORD, that he would open his lips, that his mouth might speak to his praise.
Plainly showing.
That though the LORD should, according to his request, give him the matter of praise, and thanksgiving, and he should conceive it in his mind, yea put matter into his mouth; yet, unless the Lord did add a further grace and mercy, even to open his lips, he should not be able to utter it.
[Reason] And the reason of this is, that we find, Act. 17.28. In the Lord we live, move, and have our being; every motion of soul and body, (as it is a motion) is from the Lord; without his help and assistance we are not able to move the least finger to the doing of any outward civil thing, and therefore much more doth he alone vnlose the strings of our tongues, and give ability and liberty of speech to utter forth holy things, and the mysteries of the Gospel.
Hence I might take occasion to show the error of the Papists, the patrons and defenders of free will, who teach a freedom of will, even in the will it self, and of it self in spiri • uall things; but if every motion of body and soul be from the Lord, and we are not able to move any facul • y of the one, or part of the other, but as we are helped and assisted by the Lord, then there can be no freedom of w • ll, in the will it self, and by it self, in civil good things; indeed, we willingly acknowledge a liberty of will, to will spiritual good in the state of grace, after regenerate • on; yet not a liberty in the will it self, but by the continual assisting grace of God, the will truly changed and renewed, hath freedom to will that which is good, yet not by it self, but by the continual [Use 1] assistance of God's grace.
Now is it so, that God only doth open the door of utterance▪ and that a man having never so much knowledge cannot utter it unless God open his mouth.
Surely then, the Minister of the word must not rest in his knowledge and meditation, but he must humbly crave it of the Lord, that he may be able to utter the holy things he hath thought upon.
And here (by the way to touch it) if the Minister of the word cannot utter the holy things he hath studied and thought upon; unless the Lord give him utterance, how then is it possible, that one being not a Minister, nor ever called on to that office should be able to utter them? How can one that comes from a manuary trade to Preach (as it is sometimes among Brownists.) How (I pray you) can such a man think, that he shall be able to utter holy things, and to speak as a Minister in a Congregation, or in a meeting of Christians.
Object: The Lord can enable him so to speak,
I grant it, that is without question, the Lord can, but whether he will or no, thereof I make some doubt, and I have reason for it, because indeed, such an one doth thrust himself into an office to which he is not called, and therefore cannot pray to the Lord to open to him the door of utterance, to speak as a Minister with any assurance te be heard.
Admit this, [Object.] (which happily will be further objected) that such a man hath the allowance of them that join with him, he thinks himself able, and they allow him, and design him to the office of teaching.
What then, is he therefore rightly called to that office? [Answ.] I doubt of that also, because he cannot ordinarily have that ability, and those gifts that are necessary for the furnishing of an ordinary Minister of the Gospel, he being brought up to a Mechanicall trade, and so wanting the help of Arts and tongues, cannot ordinarily have the gift of true interpretation of Scripture, and right dividing of the word, in a public meeting of Christians, which is a matter of great difficulty, and of the greatest learning. The Lord (if he please) can give gifts extraordinarily, but (as one saith well) at the first coming of the Gospel, the Lord did stir up simple men extraordinarily, when the Universities were the greatest enemies of Religion; but now having restored to us the plenty of Canaan, we must know that the date of extraordinary calling is expired, and therefore such a man as comes suddenly from a manuary trade to preach the word, cannot look that the LORD should open to him the door of utterance to publish the secrets of the Gospel. No, no, a Minister of the Gospel, lawfully called, and fitted for that office, must crave it at the Lord's hands, that he may be able to utter the secrets of the Gospel. Prov. 16 1. The preparations of the heart are in man, but the answer of the tongue is from the Lord. The meaning is, that a man may have, as it were, whole armies of thoughts in his mind, and those by long meditation orderly disposed, yet the uttermost of his mind is, as God shall open his mouth, he cannot utter aright any part of that matter he hath thought on, unless the Lord give him the gift of utterance, and at his hands it must be thought for.
[Use 2] Again, is it so, that God only doth open the door of utterance, and he only gives ability and liberty of speech to his Ministers? Then we may easily conceive, where we are to seek and sue for ability and liberty of speech, to the Ministers of the Gospel, even at the hands of the Lord by earnest and hearty prayer, who only it is, that must give it, and withal it behooues us to take heed we provoke not the Lord to shut up that door • of utterance: for as it is, Revel. 3 7. If he open none can shut, and if he shut none can open. Now we by our sins provoke the Lord to lock up the door of utterance, even to take away, either ability or liberty of speech from his Ministers, when men walk not worthy the Gospel, Phil. 1.27. They justly provoke the Lord, either to send foolish teachers, or to stop the mouths of such as are wise and able to divide the word of God aright, and not to suffer them to speak anymore in his name to them. If the Minister have the door of utterance, and have his mouth opened to tell thee of thy sins, and the danger of them, and thou hast not a door of vterance, thou wilt not suffer the word to enter into thine heart and to work in thee a reformation, but thou doest still please thyself in thy sins, and in following the lusts of thine own heart. What doest thou? surly provoke the Lord either by death, or some other way to silence the Minister, and to stop his mouth: therefore consider it, and if we desire ability and liberty of speech, to the Ministers of the Gospel: let us heartily and earnestly, sue for it at the Lord's hands, let us take heed, we provoke him not by our sins to take away these things from them: if we humbly seek for it, that the Lord would open the door of utterance to his Ministers; and if we open our own hearts, and suffer the word of GOD to enter into them, then (doubtless) where the door is opened, the LORD will open it wyder, and hold it open, maugre the malice of the Devil and all the power of Hell.
Note we one thing further; Paul (no doubt) had the door of utterance opened to him; he had ability, and some liberty to utter the secrets of the Gospel, though he was a prisoner, as appears Act. 28.31. and yet here he desires the Colossians to pray, that God would open unto him the door of utterance: hence we may gather.
That a man that hath the gift of utterance ought, not [Doct. 6] withstanding, to pray, and to desire others to pray for the continuance and increase of that gift, that the LORD would continnue it to him and more and more increase it.
If a man have his house full of food, and provision laid up for a whole year, yea for many years, yet he must still pray: give us this day our daily bread; and still pray that the Lord would give him the use of those things, and give them power and strength to do him good. So if a man be strong to follow his labor, and be never so able to do the works of his calling; yet he must still crave strength and assistance from the Lord, that the LORD would bless his strength and give him the right use of it, and continue it to him.
[Use.] Now this is a thing either not known or little regarded of many. They rush upon the works of their callings presuming on their own strength, the Lord therefore doth sometimes blow upon their strength and suddenly turns it to weakness.
Having now handled the matter which the Apostle entreated the Colossians to pray for, in the behalf of himself and Timothy, come we to the end and purpose for which he desired that ability and liberty might be given them in these words (to speak the myst ry of Christ) the Apostle desired that the door of utterance might be opened to him and Timothy, for the publishing and preaching of the Gospel, the excellency whereof he sets out by two arguments.
First, by the high and heavenly matter of it containing in it heavenly mysteries of Christ, and
Secondly, by the worth of it in respect of the greatest affliction, that it is a doctrine so excellent, as it is worth the suffering for, to the loss of liberty; yea and life too, if the professors of it be thereunto called, and the Apostle saith that he for the professing and preaching of the Gospel, doubted not to expose himself to trouble, and to be bound with chains as an evil doer, and so by his own suffering for it, he proves the excellency of it, in these words (wherefore I am also in bonds.)
Let us first clear the words touching the sense and meaning of them (to speak) that is, to publish, declare; and by speech to make known (the mystery of Christ) that is, the doctrine of the Gospel, for so the Apostle calls it, Ephesians 6.19. The secret of the Gospel. Now the Gospel i • called the mystery of Christ because Christ is the subsubiect matter of it, and he is the very substance of the Gospel, the Gospel containing in it the doctrine of Christ his incarnation and offices, his humiliation, his exa • tation, his humanity, his divinity, his office of mediation, and all things concerning the life and death of Christ.
And again:
The Gospel is called a mystery, because it is wonderful deep, secret and unsearchable, such an excellent, and withal, such an hidden thing, as the understanding and knowledge of it cannot be attained by any wit of man, no nor of Angels, who are therefore said to stoop down to look into the marvelous work of redemption, and the secrets of the Gospel, 1. Pet. 1.12. (Wherefore I am also in bonds) these words have no difficulty in them, the meaning of them is briefly this, for which excellent doctrine of the Gospel I also suffer restraint of my liberty, and am imprisoned and bound in prison.
In the first place observe we here that our Apostle desired ability and liberty of utterance to be given to him and Timethie, for this end and purpose, that they might publish and declare, and by speaking make known the doctrine of the Gospel, they desired not that gift for their own praise, that they might seem learned, (for without the gift of utterance, a man's learning lies hid as a Jewel in a dark place) or for their own profit, that they might be more liberally rewarded by the Church, but that they might by speech utter forth, and declare the secrets of the Gospel, here then just occasion is given to show that the gift of utterance bestowed on a Minister of the Gospel both ought to be used, and not to be as a talent hid and wrapped up in a napkin, and that it ought to be used to a right end, not to his own praise, nor his own profit, but to the publishing of the secrets of the Gospel, so as may be most for the glory of God, and the good of his people, but on these things I will not stand, let it suffice only to have named them.
In that the Apostle desires the gift of speech to speak the mystery of Christ, and by speech to make known the doctrine of the Gospel.
[Doct. 7] We may easily see, that spaeking or preaching of the word by the tongue of man, justified and proved to us, Verbum vocale, (as it is called) a publishing, a making known of the doctrine of the word by the voice of man, is warranted, it is a thing that may and ought to be used, yea, it is a matter of necessity, it is needful, that the doctrine of the word be made known by the speech of man as may easily be proved.
For as the Apostle saith, Rom. 1.10. the Gospel is the [Reason 1] power of God to salvation, but to whom? to everyone generally without exception of any? no, but to everyone that believeth, so doth the Apostle limit that power, and how is faith wrought by the bare letter and sentence of the Gospel, recorded in the written word? no, but by the Gospel preached, Rom. 10.14.
How shall they believe without a Preacher, for the working of faith the Gospel must be heard, and not only heard by the bare repetition of the sentence of it, but heard preached (that is) the secret mysteries of it opened, and applied by the voice and speech of man called to that office.
[Reason 2] And there is yet further reason for it, namely this, the sentence of the Gospel is general, the promises of life, and salvation, are indefinitely propounded in the written word, whosoever believes in the son of God shall be saved, &c. and they are above the reach of natural understanding, such as natural reason cannot comprehend, and generals, of that nature must needs be unprofitable, if they be not unfolded and applied, and therefore it is needful that the doctrine of the Gospel should be published and made known by the preaching of men called to that function, and the Lord hath ordained that men called to teach the Gospel, should by speaking utter forth the secrets of it, and in his name should expound and apply the same to the persons of their hearers particularly.
First this crosseth the foolish conceit of the Anabaptists and familists who hold that the public ministry and [Use 1] teaching of the word by the voice and speech of man is needless, they allege for defense of their opinion that of Jer. 31.34. where the Prophet foretells that in the time of the Gospel, under the New Testament, men should no more teach every man his neighbor and every man his brother, saying, know the Lord, but they should all know him from the least of them unto the greatest of them.
Therefore (say they) teaching now by the voice of man [Object. 1] is needless.
Answer, the Prophets meaning is, [Answ.] that God's elect in the time of the New Testament sheuld not only be taught by the outward mistery and speech of man, but inwardly also by the Spirit of God, as appears in the verse before, I will put my Law into their inward parts, and write it in their hearts, and will be their God, and they shall be my people.
Oh but saith the Familist, [Object.] if that be the meaning of the Prophet, then saint John 1. John. 2.27. hath shown it to be needless to be taught by the voice of man. The annointing (saith he) (that is) the Spirit which ye have received of him dwelleth in you, and ye need not that any man teach you.
Again, the meaning of Saint John is, [Answ.] that the elect having received the spirit need not that any man should teach them to discern truth taught, from error and deceit, but are inwardly taught by the Spirit, and have their minds enlightened, and their judgments cleared, to discern between truth and error, and that this is his meaning, it is clearly affirmed in the verse before, these things have I written unto you concerning them that do deceive you, and so (notwithstanding these exceptions be made) it remaineth a truth, that it is very needful that the doctrine of the written word of God be made known by the speech of man called to speak, and that by utterance and speech it be opened and applied to the hearers for their instruction and comfort.
[Use 2] And let this serve to order our conceit and estimation, touching the speaking of the word, by the voice and tongue of man, called to that office.
Let us not think and esteem it as a needless thing, or a matter arbitrary, left to our choice to hear, or not to hear at our pleasure, it is most needful for the working of saving knowledge and faith, and learn thou to account it as the ordinance of God to that purpose, and if thou know not GOD as he hath made himself known in his Word, thou knowest him not to thy comfort.
Now thou canst not know GOD, as he is revealed in his word ordinarily, but by his word opened and applied by the speech of man called to that office, and therefore be not thou either so unthankfull to God for his mercy in appointing man like to thyself, to teach thee, or so injurious to thyself, as lightly to regard the word spoken to thee, by the ministry of man.
Now this is a thing whereof the Ministers of the word, have just cause to complain in this decrepit and wicked age of the world, some think they know as much as he that speaks can tell them, and men now (for the most part) if they come to hear the word preached, make small reckoning of the doctrine of the word, made known to them by the speech of man called to that office, especially of the doctrine of the Law, if their sins be discovered, and the danger wherein they are by reason of their sins, and the judgments due to their sin • be denounced against them, they think those are but the words of men, the words of their Preachers, and no such thing shall come unto them, and they bless themselves in their own hearts, and still go on in their sin.
Now then seeing the speaking of the word is so lightly regarded, and vocal speaking doth so little good, we may justly look, that the Lord should cause that to cease, and now come amongst us with real sermons, even his plagues and judgments, the heavens seem to threaten judgment that they shall be as brass, and the earth as iron.
Let us therefore be warned in time, whilst the word is yet sounding in our ears, by the voice of man, to make more account of it, let us esteem and reverence the speaking of the word by the ministry of man, as the ordinance of God, and make conscience of yielding obedience unto it, least the Lord seeing our light regard of that soft and familiar voice of man, he take that from us, and send out his fearful thundering voice of judgment, that seeing we refuse to yield our selves flexible to the one, we may be broken and crushed, and shattered in pceccs by the other.
In the next place, let it be observed that the doctrine of the Gospel containing the doctrine of Christ his incarnation and offices, his life and death, is here called the ministry of Christ, a doctrine deep and secret, far above the reach of man's wit and understanding, the consideration of this doth offer unto us this conclusion.
That it is no easy mattet truly to understand, know [Doct. 8] and believe the doctrine of the Gospel, a man cannot easily come to have knowledge, and faith in the secrets of the Gospel, in the doctrine of Christ his incarnation; his office of mediation, his two natures, personal union of them, and other things needful to be known and believed.
And hence it is that the Apostle saith, 1. Timoth. 3.16. without controversy, the doctrine of godliness, that is, the Gospel containing matter of Christ his person and offices, that doctrine is not only a mystery, but a great mystery, and an exceeding profoundnesse and depth, and that without all question or controversy, the word signifieth by all men's confession, that is an axiom or truth, held and confessed of all, that the doctrine touching Christ his person and offices, is not easily conceived, no not by the best natural wits, it were easy to give instance in particulars, 1. Corinth. 1.23. We preach Christ crucified, to the Jews a stumbling block, and unto the Grecians foolishness (saith the Apostle) Act. 17.15. The Athenians, the wisest of the Heathen, and the wisest among the Philosophers, when Paul preached to them Jesus, and the resurrection, they said he was a babbler, a trifler or setter forth of strange gods.
The reason [Reason] of this is plain, namely this.
There is no feed of the doctrine of Christ in nature, the moral Law was written in nature before the fall, and since there is some remnants of it in us, Rom. 2.15. the Gentiles show the effect of the Law written in their hearts their consciences also bearing witness, and their thoughts accusing one another or excusing.
But the doctrine of Jesus Christ incarnate, the mediator of the new testament, is above the reach of nature created, much more of nature corrupted.
And therefore it is no easy matter truly to know and [Use 1] believe the secrets of the Gospel, and this serves to wipe away a vile slander thrown upon our Church by the Papists. They say we teach an easy way to salvation, in that we say to men according to the doctrine of the Gospel, repent and believe in Christ, and thou shalt be saved, behold (saith the Papist) an easy way to be saved; is it so? can it be an easy thing for a man by faith to appre- Christ and his merittes, and to apply them to himself to his comfort, and yet be an hard matter for a man, truly to know, understand and believe the doctrine of Christ? can one of these be hard and the other easy, it is not possible, and therefore it is a mere slander cast upon us by the Papists that we teach an easy way to salvation, rather (indeed) they teach an easy way to salvation by implicit faith.
But let us further think on the doctrine delivered to this purpose, is it so, that it is no easy matter to know and believe the doctrine of Christ because there is no seed of it in nature?
Then deceive not thyself, think not that thou dost [Use 2] truly believe in Christ to thy comfort, when thou hast only such a faith as may be easily had, a faith conceived without any hardness, a faith conceived only by tradition which (indeed) is the faith of the greatest number in the world, they having been borne and bred, and brought up in the bosom of the Church, and having heard it delivered in the Church, that Jesus Christ came into the world, took our nature upon him, and in that nature suffered death upon the cross, and gave himself a ransom for all men: thereupon they conceive in mind a motion, and a bare conceit, that Christ is their Savior, and they can repeat all the Articles of the Creed, and presently (as they imagine) steadfastly believe them, never finding any hardness, or any unbelief in their hearts, in respect of ane one article. If thy faith in Christ be such a faith, it is no true faith. If thou never yet felt the mighty and powerful word of God, or the working of his mighty power as the Apostle speaks Ephesians 1.19. Working in thee understanding and faith in the Gospel, and in the doctrine of Christ, certainly thou hast no true faith but a fancy.
The doctrine of CHRIST his incarnation and Offices, is a doctrine full of great mysteries which cannot be comprehended without much hardness, and striving against natural unbelief, and know for a truth, that thou dost never believe the Gospel to thy comfort, till thou canst say, with a true feeling of thine own weakenenesse, and want of faith, as he said in the Gospel, Lord I believe, Lord help mine unbelief. A faith easily conceived without feeling any hardness and struggling against unbelief, is but a loose imagination, in time of trial, either temptation, or great affliction, that faith will fail thee, it is a faith of nature, and reason, and not of the Spirit, and when nature and reason fail that cannot stand.
Therefore deceive not thyself, never rest till thou find in thee a faith conceived, by the use of the means, hearing of the word preached, meditation, prayer, and such like, and wrought in thee by a supernatural power, ouermastring thy natural hardness, and unbelief, thou may • t be sure, that a faith so wrought, is a faith of God's Spirit, and that faith will never fail, the gates of hell shall never prevail against it.
[Use 3] From the doctrine delivered we may further gather; Whence it comes to pass that men of finest wits, and greatest learning, yet err in the doctrine of Christ his incarnation, and off ces, and are not able rightly to conceive them, and they are as a sealed Book unto them, Isai. 29.11. Even from hence, these things are deep mysteries, the true knowledge of them cannot be reached by the best wit in the world, it is only the Spirit of God, that must open, and reveal them; and if the Lord have vouchsafed that mercy to thee, and given thee a true understanding of them, thou being a simple poor man or woman; Oh bless his name for that great mercy, he hath vouchsafed that to thee, which he hath denied to thousands besides, as good as thou by nature; yea, to many living under the same means with thee, therefore thou hast great cause to bless God for his mercy, and to say with Christ, Matth. 11.25. I thank thee oh Father, Lord of heaven and earth, because thou hast hid these things from the wise and men of understanding, and hast opened them unto babes, to me a poor silly creature, and simple man, or woman; yea, let thy heart, tongue and life, express and set forth the great mercy of God towards thee in that respect.
Come we to the matter of doctrine offered from the second argument, here setting out the excellency of the Gospel (namely) the Apostles suffering for it, expressed in the last words of this verse (wherefore or for which I am also in bonds.)
Now in that the Apostle saith that the doctrine of the Gospel is not only a doctrine full of high and hidden mysteries, and in that respect an excellent doctrine, but that for it also he refused not to suffer imprisonment, and loss of his liberty, and in that regard also a doctrine of great excellency and dignity we may e • sily conceive. [Doct. 9]
That the sufferings of such as profess the Gospel, be they Ministers, or others, the afflictions that are thrown upon true professors of the Gospel, for the profession, of it, are so far from being an argument against the worthiness of the doctrine of the Gospel, as that they much clear, and strongly prove the excellency of the same, even through the sufferings of the true professors of the Gospel, doth the excellency of the same appear,
For why? Therein appear plainly, the power, [Reason.] the virtue, and the glory of the Gospel, that it is a most powerful and glorious doctrine. Were it not so, were not the Gospel full of power to uphold the professors of it in the time of their sufferings, doubtless they would not suffer for it, with such boldness, confidence, and constancy as they do, sometimes to the shedding of their blood, and loss of their lives; and were there not a glory in the Gospel to ouershaddowe the shame of it, and were not men well assured of the excellency of the doctrine of the Gospel, for which they suffer; without question, they would never so cheerfully, and with rejoicing (as they do) endure for it the extremist torments that their persecutors can devise to lay upon them, and therefore we may safely say that the sufferings of such as profess the Gospel, even their suffering for the Gospels sake, do much clear and manifest the excellency of the gospel, and show forth the glory of it, and tend much to the advancement of it. The Apostle affirms it plainly, Philip. 1.12. That the things he suffered for the Gospel, his afflictions, his bonds, had turned rather to the confirmation and advancement of the Gospel, then otherwise.
[Use. 1] Now then, is it so, that the afflictions of the Ministers and others, for the Gospels sake, set out the dignity and excellency of it? See then, how that which the Devil think • will be a means to disgrace the Gospel, and the profession of it, the Lord turns to a means to bring glory to it. The Gospel being most repugnant to the tyranny of Satan, the manners of the wicked world, and the corruption of our sinful flesh, the Devil and his instruments bestir themselves against it, and pursue the professors of it, with many indignities and much hard measure, thinking thereby to make the Gospel it self odious, and to bring the profession of it into contempt and disgrace; but altogether in vain, the more they labor by afflicting the professors of the Gospel, to disgrace the Gospel and the profession of it, the more do they clear the excellency and glory, both of the Gospel, and of the true profession of it, and such as have their eyes opened by the Spirit of God, are able even through the afflictions of the professors of the Gospel, to see and discern that excellency and glory; indeed carnal, and worldly minded men, see no manner of beauty nor glory at all in the Gospel, and the profession of it, being under many sufferings, they hold the sincere profession of the Gospel base, and contemptible, and why so? Because as it is Act. 28.22. that ways everywhere spoken against, because it lies under many nicknames, and reproachful terms, but if thine eyes be opened by the spirit of God, thou seest even thorough those reproaches and disgraceful terms, a glorious [Use. 2] luster, and bright shining glory of that holy profession, and thou dost not look on the true profession of the Gosspell with a right eye, with an eye opened and cleared by the Spirit of God, till thou see the beauty and glory of it, lying under many and great afflctions and sufferings, the more the world seeks to disgrace the Gospel, and the true professors of it, the more the glory of it appears, the brighter it shines, and if thou see it not, thou lookest on it with a carnal eye, and there is no more comfort of the Gospel belonging to thee, then to one that is carnal, and therefore if thou wouldest find the comfort that belongs to a true professor of the Gospel, never rest till thou be able to see, and discern the excellency, and glory of the Gospel, and the sincere profession of it, manifested, and made clear by the suffering of true professors, yea never rest till thou be, not only, not discouraged, but as the Apostle said of some in his time, Phil. 1.14 more emboldened and heartened to go on in a constant profession of the Gospel, by the sufferings of others for the same. Let not the indignities and reproaches thrown on the true professors of the Gospel make thee more out of heart, and more out of love with the profession of the Gospel, if they do, thy heart is not right within thee.
In the next place observe we that the Apostle making mention of his sufferings, and in particular, of his imprisonment, he specifieth the cause of it, he tells the Colossians, he was in prison and bonds, and that not for any misdemeanor, for any crime committed, by him deserving bonds, but for the heavenly doctrine of the Gospel, that his professing and preaching the Gospel, was the cause wherefore he was imprisoned, and that for it he was in bonds.
Whence we are taught thus much.
That of the same kind of calamities, and sufferings • ha • befall the godly, and the ungodly, of the same kind of suffering, that befall the children of God, and the wicked.
[Doct. 10] There be different causes, though the calamities and sufferings, that are inflicted on men, as imprisonment, banishishment, sundry kinds of torments, and death, are common to the godly with the ungodly, and light on them both: yet the causes for which they suffer are different; the wicked they are punished for their wickedness, and for their offenses, but the godly, they are pressed by the wicked with many vexations, even for their piety and religion, and so though they suffer the same things, yet not for the same cause. We may see it in many examples, Gen. 39.20. We read that Joseph was imprisoned in the place where the Kings prisoners lay bound, and in the 40. Chapter verse 3. We find also that Pharaohs two officers his chief Butler, and his Baker were cast into the same prison where Joseph was, and so both Joseph and they suffered the same imprisonment, but the causes of their imprisonment were much different one from the other; Joseph he was put in prison at the false and slanderous accusation of his mistress, indeed the true cause was his refusal to commit folly with her, and to sin against God. But Pharaohs Officers were committed for their offenses against their Lord and King, and justly for their deserts. We have example of this also in Christ and the two thieves that were crucified with him, both Christ and they were in the same condemnation, as one of the thieves said, Luk. 23.40. (that is) in the same judgment, they suffered the same punishment, yet how different the cause of their suffering was, from the cause of Christ, we know well, and one of the thieves did acknowledge it, verse 41. We are (indeed) saith he, righteously here, but this man hath done nothing amiss.
This then is manifest that howsoever the godly and wicked be under the same troubles, the same pressures, and vexations, the godly are imprisoned and so are the wicked, yet not for the same cause, the godly they suffer unjustly, and for a good cause, the wicked they suffer justly, and for their evil doing.
And this serveth.
First, to justify and clear that common received sentence. [Use. 1]
He that suffers the same torments, and the same tortures that holy Martyrs do, is not therefore a Martyr; no, no, it is the cause for which a man suffers that makes him a Martyr.
A man may suffer some things that holy men of God do, and yet be a wicked man, and suffer for his evil doing, and this is the very case of Popish Martyrs. The Papists, they canonize some for Saints, and register them for Martyrs, who have suffered death for no less then monstrous treason against their Prince.
Oh, [Object.] but say some (Catholics) suffer imprisonment and death too, for their conscience, and for religion, and what say you to them? Are not they holy men and Martyrs?
Surely no, [Answ.] we tell them they must prove they suffer for conscience rightly informed, and for Orthodoxall sound and true religion, else can they not challenge the name of holy men and Martyrs.
Now this they are never able to do, their persecuted Catholics (as they call them) suffer for superstition, and Antichristian heresy, and therefore cannot be truly held as holy men and martyrs. [Use. 2]
But for the use of this point to our selves, is it so that howsoever the godly and the wicked, both lie under the same trouble, and the same suffering; yet if for different causes: the one for sin, the other for pyetie and religion, and for a good cause. Surely, then it must needs be weak and rash judgment, by and by to censure and condemn them for troublesome persons that suffer, never examining the cause for which they suffer: that cannot choose but be headdy and untimely judgment, and we must take heed of it. And this must further teach everyone of us, if we suffer any thing at the hands of men, to look to the cause of our suffering; in thy suffering, look that the cause it be good, and not evil, as Peter hath exhorted. 1 Pet. 4.15. Let none of you suffer as an evil doer: stand not thou on thy suffering, a wicked man may suffer the same, [Use. 3] that a godly man doeth; but on thy suffering for a good cause, some men being justly smytten with the tongue of others, and hardly spoken of and that justly, they lying under an hard censure, and yet just; for their pride, their covetousness, their uncleanness, their faithless dealings in couenantes, their defrauding, their circumuenting, and going beyond others in bargaining, and the like. What do they? and how do they commonly shift off the matter? oh (say they) men speak ill of me; but say all what they will, or can, I care not for it, better men then I have been ill spoken off: Christ himself had scarce a good word, when he was here on the earth: it is true indeed, good men, and Christ, have been ill spoken off. But did Christ, and good men deserve it? did they ever provoke others to it by their ill deeds? thou wilt say no. Why then, doest thou not see what a deceiving argument thou usest? Good men and Christ, have suffered in this kind: the hauey been ill spoken off, I now suffer hard and ill speeches, and therefore I pass not for them, why? but thou thyself knowest, Christ and good men deserved not to be ill spoken off; they have been ill spoken off unjustly for well-doing, but thou justly, for ill-doing, wilt thou then shroud thyself under the example of Christ, and of good men, in regard of thy suffering? Thou deceivest thyself, if thou be ill spoken of, and thine own conscience tell thee thou deseruest it, think not to shift off the matter, and to find comfort in saying Christ, and good men, have been ill spoken of, no, no, though they that speak ill of thee, and revile thee, sin in so doing: yet there is no comfort in thy suffering. Indeed if thou be ill spoken of unjustly, or for a good cause; there is comfort in that suffering: some say sometimes, oh, if I had deserved such hard speeches, it would never grieve me. Thou speakest foolishly, if thou haddest deserved them, then were there just cause of grief: but not deseruinge them, there is no cause of grief at all, but rather of comfort, and rejoicing, and therefore in thy suffering in this or any other kind, ever look thou to the cause of thy suffering: if thou suffer justly, then be humbled and repent of thy sin, other wise the Lord will charge it more fully upon thee, at the last day: if unjustly, or for a good cause, with meekness, and patience, possess thy soul, and rejoice, in that thou art partaker of Christ his sufferings. 1. Peter. 4.13. And if thou be railed on for pyetie, and for religion (as he saith) Verse 14. there is a blessing belonging to thee, and through thy sides they strike the spirit of glory.
Observe yet further, in that the Apostle was imprisoned for the Gospel, we are playnelie taught.
That for the Gospels sake, and for the true profession [Doct. 11] of the same, we must be also ready to suffer imprisonment, and loss of liberty, yea, and loss of life too, if we be called unto it. If then the case so stand, as we must either loose our lives, or forsake the true profession of the Gospel. Luke. 14.20. saith our Savior: if any man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea and his own life also: that is incomparison of me, and of my Gospel; he cannot be my disciple. Therefore in the preparation of our hearts, we must ever be ready to suffer any torture, or torment for the Gospels sake, if the Lord vouchsafe us that honor, and we be thereunto called.
Now then is this a truth? ought true professors of the Gospel to be ready to lay down their lives for the truth of the Gospel, [Use.] oh then how far short are many in the world from such preparation? how know you that may some say? surely it is easily known, and I can easily make it plain, are not many in the world, so wedded to the sensual pleasures and profits in the world, as they will not forsake them, for the keeping of faith and a good conscience, they will not forsake any sensual pleasure, or any unlawful gain that comes in, for the keeping of faith and a good conscience, and can we then think that such persons are prepared to forsake wife, children, house and land, and to suffer the loss of their lives by fire or sword if time of trial should come for the Gospels sake? no, no, there is no such matter, if the Gospel have not been powerful in thee, and wrought in thee a denial of ungodliness and worldly lusts, certainly thou art not prepared to lay down thy life for it, therefore deceive not thyself, thou must be prepared to suffer imprisonment, & loss of liberty for the Gospels sake, if time of trial come unto thee, and how soon it may come thou knowest not, and if it come, and thou be not then prepared, a thousand to one (without the extraordinary mercy of God) thou wilt shrink from Christ, and from the truth of his Gospel, and then woe be to thee, Christ will deny thee, and be ashamed of thee, when he shall come in his glory, Luke 9.26. therefore never rest till thou be prepared to lay down thy life for the Gospels sake, and to that end, never rest till the Gospel have wrought powerfully in thee, a denial of ungodliness and worldly lusts, and taught thee to live soberly, righteously, and godly in this present world, Tit. 2.12. and then (doubtless) thou art prepared to suffer anything that shall be laid upon thee for the Gospels sake, and if the time of trial come upon thee, thou shalt be able (thorough God's grace assisting thee) to seal thy profession of the Gospel with thy dearest blood.
VER. 4. That I may utter it, as it becometh me to speak.
In this verse the Apostle requires the prayers of the Colossians for himself, more particularly, that they would lift up their prayers to God for him more specially, that he being now in prison, and suffering for the Gospel, might with boldness, and all corrupt fear set apart, be able to utter forth the secrets of the Gospel (that I may utter) and withal, he sets down in what manner he desired that he might utter it, namely, in such manner as was meet and fit for him to speak.
That I may utter it the word (it) hath relation to that which went before (namely) the mystery of the doctrine of the Gospel, and the word here rendered (utter) signifies to manifest, and to make plain, and clear, that I may discover and lay open the secrets of it, that I may make manifest, plain and clear, that deep and hidden doctrine of the Gospel as it becometh me to speak, or as I ought to speak, for so the words are translated, Eph. 6.20. which words are not to be taken as some have taught as a reason of that which goeth before drawn from the necessity of duty, as if the Apostles meaning were that I may utter the doctrine of the Gospel, because I ought to speak it, and because I am bound by necessity of duty: but as expressing the manner, in what manner, he desired that he might utter it, as if he had said; that I may utter it in such manner as I ought, and as it becometh me, and this Decorum and manner of speaking must be understood as having a double relation, both to the excellency of the doctrine of the Gospel it self, and to the office and calling of the Apostle.
The Apostle here meant such a manner of speaking as was meet and fit, both in regard of the excellency of the Gospel, and of that trust or Apostleship that was reposed in him, thus then we are to conceive the words of this verse, as if the Apostle had said.
Now here it is not to be passed by without observation, that the Apostle entreated the prayers of the Colossians for himself more specially, that he being now in trouble for the Gospel, in prison and in bonds, for the preaching of it, they would he mindful of him, and recommend him to God in their prayers, especially and above others, that now in time of his trial he might be strengthened, and not shrink back for fear, nor by any sinister and corrupt affection, be diverted, and turned aside from a sound and sincere utterance and manifestation of the truth of the Gospel, but that he might utter it, and deliver it as it ought to be delivered; Hence we may note briefly.
That howsoever we are to recommend all, both Ministers and other professors of the Gospel to God by prayer, yet especially those that are in trouble, those that suffer imprisonment [Doct. 1] or in any other kind, for the truth of the Gospel; we are to remember them in our prayers especially, yea as the Apostle saith, Rom. 15.30. to strive and to be most ea • nest and instant in prayer to God for them: and there is great reason for it.
Because indeed in time of suffering, and trial, the Devil will be most busy, both by inward suggestions, [Reason.] and by outward assaults, both of terrors, and flatteryes; and that corruption of nature that is least in the dearest Saints of God; will then be working, and howsoever in time of calm: many men hold on a constant course in the profession of the Gospel, and live unblameably in the sight of men, yet many times their weakness, and sometimes their hipocrysie, shows it self when the storm of persecution is risen, and they are tossed with the wind of trouble; and therefore our part is in praying for others, to remember them in our prayers especially, that are under the trial, and suffer imprisonment, or in any kind for the truth of the Gospel. We are to pray to the Lord, that he would vouchsafe to them such wisdom, Christian carriage, and boldness, meekness, patience, constancy, and every needful grace, and such a measure of needful grace, as they may be able both to speak, do, and suffer, in such sort as God may be glorified, the truth of the Gospel maintained without impeachment, and their own souls comforted: and on the former ground, such as are in trouble must learn not to be secure, in time of trial upon confidence of their own gifts. Admit a man's gifts were not inferior to the holy Apostle Paul; yet such a man being in trouble for the Gospels sake, ought in fear and humillity to call on God for strength, and to entreat others likewise, to do the same, in his behalf: but let it suffice to have pointed at these things offered to us from the circumstance of the person of the Apostle, his & condition at that time being a prisoner. Now touching the matter of this verse, we are in the next place to mark, that the Apostle doth here desire to be helped by the prayers of the Colossians, that they would pray for him in particular, that he might utter forth and make manifest the mystery of Christ. He here changeth the term, in the verse before he used the word (speak) but here he saith, that I may utter it, that I may manifest and make plain. Whence we are given to understand thu • much.
That the speaking of the mystery of Christ, the preaching [Doct. 2] of the Gospel, ought to be a manifestation of the secrets of it, the Minister in preaching of the Gospel, must manifest & make plain the doctrine of it, and there ought to be a perspicuity and plains in the ministry of the word, yea, the word ought to be delivered in such evidence and plainness, as the meanest capacity may be able to conceive and to understand it, and as if Jesus Christ crucified, were pictured and painted out before the eyes of men, as the Apostle said by way of reproof to the Galatians, Gal. 3.1. O foolish Galatians, who hath bewitched you, that you should not obey the truth, to whom Jesus Christ before was described in your sight, and among you crucified, as if he had said, to whom have I preached the doctrine of the Gospel in such evidence and plainness, as if Christ had been painted out before your eyes, and had been crucified among you, and you had seen his blood distilling from his hands and side.
And hence it is:
That our Apostle call • his preaching of the Gospel, a declaration, or a manifestation of the truth, for so the word signifieth, 2 Cor. 4.2. in declaration of the truth, we approve our selves to every man's conscience in the • ight of God.
The reason of this truth is plain, namely this.
[Reason] The end of the preaching of the Gospel is to bring men to knowledge and faith in Christ, that they may come to know Christ and him crucified, and may believe in him to their comfort and salvation.
Now this cannot be effected, this end cannot be attained unless men rightly conceive and understand the doctrine of Christ, therefore it must be delivered in such evidence and plainness as they may conceive and understand it.
That manner of preaching therefore cannot be justified, that is full of obscurity, [Use.] wherein the doctrine is wrapped up in such words and sentences, as are above the reach and understanding of the hearers, wherein there is a mixture of speech, and intermingling of Latin and Greek with Eng • ish, before hearers that are unlearned, and howsoever some in way of defense of it, say, that kind of preaching is learned, indeed and truth, there is no such matter, only that teacher shows learning, that shows men Christ, he is the learned preacher that is able rightly to unfold the mystery of Christ, and to manifest the secrets of the Gospel, and so to paint out Christ before the people, as they may (as it were) see him crucified and glorified, and that life that flows out of his blood, and the comforts that are treasured up in him;
And again must the doctrine of the Gospel be delivered [Use. 2] in such plain terms, as men of the meanest capacity may be able to understand: oh then take heed thou except not against the doctrine of the word for the plainness of delivery, if the doctrine be sound and true, it is but a cavil of the flesh, and no just excption to say, it is delivered in plain, easy and familiar terms, and yet many there be in the world that have no great liking of the truth of the doctrine del • uered, even because it is tendered unto them, in a familiar plainness and simplicity; they have itch • ng ears. 2. Tim. 4 3. they delight to hear things delivered in more lofty and glorious terms, surely such persons show the vanity and weakness of their understanding, and the unsoundness of their judgments. Why shouldest thou except against or dislike the truth delivered in plain and easy terms? art thou offended with the Lord, for dealing plainly with thee? whence comes that exception and dislike? consider thou whence it comes, and thou shall find it comes from thine own corruption, helped forward by strong delusion of the enemy of thy salvation, for thou exceptest against that which may be most for thy good, and likest that which many times turns to thy hurt, the Lord (justly punishing the vanity of thy mind, & the pride of thine heart) suffers thee to suck in poison and dangerous errors, lying hid under lofty and goodly words, which thou understandest not, & therefore take thou heed of excepting against the doctrine delivered in plainness of words, if thou hear the truth of the word plainly deliuerd, be so far from excepting against it, as even therefore bless God for his mercy, that vouchsafes to discover to thee the truth of his word so familiarly remembering that speech of the Apostle, 1. Cor. 14.22. strange tongs are for a sign, even a iudegement and punishment sent of God to them that believe not, therefore take heed thou neither except against, nor dislike of the doctrine of the word, for the plainness of it, the plainer and the more familiarly the word is delivered to thee in the public ministry, the greater token and sign is it of God's loving kindness and favor towards thee, and yet know we, that this perspicuity and plainness in preaching [Doct. 3] of the word, must not be rude, rustic and unseemly, and therefore the Apostle adds in this verse, as it becometh me to speak. And so the next point of doctrine laid down in this verse is this.
The Ministers care and study must be, not only in plain & familiar terms to declare & speak the Gospel of Jesus Christ, but also so to speak it, as it ought to be declared; the Minister must not only have care to manifest, and to lay open the doctrine of the word, but he must look also that he do it in such manner as is meet, both according to the excellency of the matter, & dignity of his own calling, & that trust that is reposed in him, 1. Pet. 4.11. if any man speak (saith the Apostle) that is, in the public Ministry of the word, let him speak, not only the words of God, but as the words of God, as it becomes him to speak, such words, we find that the Minister of the Gospel is graced with many excellent titles, he is called the messenger and ambassador of Christ, he is styled with the name of Angel, Revel. 2. & Cap. 3. He is said to be the Lord's Steward put in trust by him, 1. Cor. 4.1. all which teach him that he must deliver the message of his Lord and Master, with due regard of the dignity of his message, and answerable to that trust that is reposed in him.
Not to stand on the general: the particulars of this duty, are many, but especially these two.
First, the Minister must look, that he utter forth and declare the doctine of the word purely, and powerfully; [ 1] for the word of God is pure, and must be purely thought on, and purely delivered, without mixture of men's devises, or men's authorities.
Secondly, it must also be delivered as the Apostle saith, [ 2] 1. Cor. 2.4. In plain evidence and demonstration of the Spirit, (that is) in such sort as sin may thereby be rebuked, the conscience rifled, and judged, and the secret corruption of the heart made manifest, and that it may be a means) by God's blessing upon it) to instill the grace of faith, and repentance, and holy obedience into the hearts of the hearers, yea the word must be delivered with such evidence of the spirit, as the hearers may discern the power, the presence, and the majesty of God in the preaching of it, and be forced to say in plain terms without question God is in the Preacher, 1 Cor. 14 25. that is the right manner of handling the word of God, when the preachers of it show not words but power, as the Apostle saith, 1. Cor. 4.20.
Now this doctrine might be applied to reprove sundry sorts of teachers, as (namely) such as deliver the word of God in the enticing words of man's wisdom, spiritual things in a carnal manner.
Secondly, such as mingle the word with their own, and other men's devises, to make their doctrine have the more applause, then which, what can be more unworthy? as the Lord saith by his Prophet Ier. 23.28. What is chaff to the wheat?
Thirdly, such as for want of pains, or study, deliver the word, either in terms unfit to teach, or persuade, or without order, and so not easy to be learned, and remembered, and so wi • hout power, as it hath no point to pierce the hearts of the hearers, these, and many other, come within the compass of just reproof by the doctine delivered.
But let us think on it to this purpose; Is it so that the Minister must not only manifest the doctrine of the word, but he must deliver it purely, and powerfully; yea, with such evidence and demonstration of the Spirit, as the word spoken by him may judge the conscience, and search the secret corners of the heart; and as the Holy Ghost saith, Heb. 4.12. Enter thorough, even the deviding asunder of the soul and the spirit, and of the joints and the marrow, and discover the thoughts of the heart, and be a means to work grace in the hearers?
[Use.] Oh then, as the Apostle saith, 2. Cor. 2.16. Who is sufficient for these things? It is no easy matter to preach the word; Men think the Ministers of the word of God speak whatsoever comes into their minds; it is not so, if they speak the word as it ought to be spoken, no, no, Preaching of the word of God requires great labor, study, meditation, and prayer, and the Minister must not only be earnest in prayer himself, but after the example of the Apostle in this place, he must request others to pray for him, that he may utter the Doctrine of the Gospel as it becometh him to utter it; did Paul who was guided by the Spirit of God, and had the infallible assistance of the Spirit (being an Apostle) desire to be prayed for, that he might utter the doctrine of the Gospel as it became him to speak?
How g • eat cause then have we that are but ordinary Ministers to desire the prayers of the Church, we are much more to crave the prayers of God's people, and they are to help us with their prayers; One saith well, consider that it is the easiest thing to hear, and it is the painefullest thing to preach the Gospel▪ aright; therefore pray thou that the Minister may utter the doctrine of the word, as it becometh him to speak, that he may deliver it in such evidence, and plainness, and with a • l such purity and powerfulness, as it ought to be delivered, and then doubtless, through God's blessing upon it, thou shalt find it a means discovering the secret corruption of thine heart, and working saving knowledge in thee. Yea, thou shalt find the doctrine of the word so delivered, or means confirming and strengthening grace in thee, and making thee certain of God's grace in Christ; yea, making thee rejoice in God's presence in this life, and at the day of judgment to stand before him with joy, therefore be mindful of this duty.
VER. 5. Walk wisely toward them that are without, and redeem the time.
The Apostle in this verse proceeds to his second general exhortation, wherein he exhorts the Colossians to carry themselves wisely toward them that are without, and this he doth generally in this verse, that they carry themselves wisely in all things, and then that they carry themselves wisely in one particular, (namely) in the wise usage of their speech, verse 6.
His general exhortation in this verse is first propounded.
And then, more particularly declared, how they may so do in the last words (namely)
(And redeem the time.) First therefore of the general exhortation, (Walk wisely toward them that are without.)
(Walk) That is, live, carry yourselves in life and conversation, both in your words and deeds; the word (Walk) is often so used in the Scripture. (Wisely) or as the word is (in wisdom, or with wisdom) the meaning is, with good discretion, with religious heed, and circumspection, as the Apostle saith, Ephes. 5.15. Take heed that ye walk cicumspectly, not as fools, but as wise.
Now Christian discretion, and an holy wariness is used in life and conversation, when in everything, said, or done, there is regard had of the end of the speech, or action, that the word or deed, be to the glory of God, and the good of others, and that it be without giving advantage of just exception against it, or any just cause of offense; that is (indeed) true Christian wisdom in life and conversation: (toward them) that is, among them, or having any dealing with them (that are without) by those that are without, we are to understand all unbelievers, all that are out of the Church, or without Christ, as Ephes. 2.12. Whether such as have not heard of Christ, as Infidels and Pagans, or such as have heard the doctrine of the Gospel, and yet have not received it, but still continue in their natural hardness, and unbelief.
Thus then are we to conceive these words, Walk wisely toward them that are without. As if the Apostle had said.
The duty here laid before us, comes to be considered in the first place.
And it may thus be conceived.
That true believers, such as truly profess the Gospel, [Doctr. 1] are to carry themselves wisely, with good discretion, with wariness, and circumspection, even toward them that are without, in their walking among the wicked, and unbelievers, and in their dealings with them, they must have a wise regard of their behavior, they must look that everything, said, or done by them, be to God's glory, and (if it be possible) a means to work good upon the wicked, and that it be without just cause of exception, and offense, I say, without just cause of exception, and offense; for many times the wicked take exception against the holy religious and godly behavior of true believers, and are offended at it, 1 Pet. 4.4. And as the Prophet saith, Hosea 14.10. The wicked stumble, and fall in the ways of God; but that is offense taken, not given. True believers, and professors of the Gospel must be wise in their behavior, and take heed they give not any just cause of exception, or offense, and that not only to their weak brethren, but even to the wicked and unbelieving. And hence it is, that the Apostle doth exhort us, Rom. 12.17. To procure things honest in the sight of all men (that is) words and deeds, not only lawful, and agreeable to the rule of honesty, and goodness, & the will of God revealed in his word, but such also as give no just offense to any, as the Apostle saith, 1. Cor. 10.32. Give none offense, neither to the Jews, nor to the Grecians, nor to the Church of God: neither to the Church, nor to those that are without the Church, 1. Thess. 4.11.12. the Apostle exhorted them of that Church, that they should study to be quiet, and to meddle with their own business, and to work with their own hands; to this ende, that they might behave themselves honestly, (or as the word signifieth) decently towards them that are without, even in the sight of unbelievers.
We see then there ought to be a Christian wisdom, a godly wariness, and circumspection in such as are true believers, that in their behavior among the wicked, they give them no just advantage, either to except against, or to be offended with anything, said, or done by them.
And the reason of this duty is this.
The life and behavior of true believers, ought to be a visible confutation of the manners of the wicked, that when they look upon it, they may be checked and reproved, thereby made to see how they ought to behave themselves, and may glorify God in the day of the visitation, 1. Pet. 2.12. And therefore it ought to be far from being like to the wicked life of unbelievers, in any respect, that so it may give them no just cause of exception, and of stumbling at it.
[Use.] Now then, to apply this, I may say to many professors in this case, as the Apostle said to the Corinthians, 1 Cor. 6.7. There is utterly a fault among you. There is in many professors of the Gospel too great a yielding to their own corrupt affections, some that make profession of the Gospel, carry themselves not as wise, but as fools, in the sight of the wicked, and ungodly, and as Michal said to David 2 Sam. 6.20. they uncover themselves in the eyes of carnal minded men, as a fool vncouers himself, they show themselves envious, covetous, self-conceited, contentious one with another, censorious and such like, even in the sight of the wicked, that they are able justly to tax them with these and the like faults.
Oh remember thou hast taken on thee the profession of the Gospel, and wouldest bear the name of a true Christian, thou must walk wisely even towards them that are without; in thy whole carriage in thy words and deeds, thou must have regard to the right ende, God's glory, and the good of others, and thou must take heed thou give no just cause of exception or offense, by anything thou sayest, or doest, no not to the wicked, and unbelieving; yea, thou must be so wise in thy carriage, and thy behavior among them, as that sometimes thou must forbear the doing of some lawful thing so far as may stand with the keeping of faith and a good conscience; if so be, thou in thy Christian wisdom and discretion perceive, that the doing of it will hinder some great good that may otherwise be done.
We have example of this in Paul, Acts 19.10. He was full two years in Ephesus an Idolatrous City, and saw their Idolatrous worship of Diana, yet all that while he kept silence, and spake not a word in particular against Diana, as he might have done, only in general terms he said, as it is in the speech of Demetrius verse 26. That they were no gods which were made with hands. And this did Paul forbear to do, that he might do some good in that City by preaching of the Gospel, which could not have been suffered if he had spoken against Diana in particular.
And thus must thou that art a true professor of the Gospel do sometimes, and let it never be justly said of thee, that wouldest carry the name of a true Christian, that thou art as covetous, as unquiet, once angry, as hard to be appeased, as merciless, as ready to catch, as idle, as censorious, and judging, as those that make no profession at all, let none of these things, or the like, be truly affirmed of thee, let not the wicked be able justly to charge them upon thee.
And to that end consider.
First, that if thou carry thyself so unwisely, and so [ 1] without Christian discretion, as thou givest just cause of exception, or offense, thou dost expose thyself to the malice of the wicked, and (as it were) inclose thyself within their hands, and if the wicked be so bold, as that they will assault the names of the harmless, with obtrectations, and slanders, how will they insult over thee, having just advantage against thee?
[ 2] Again, consider that by thy evil and unwise behavior in the sight of the wicked, thou dost not only expose thyself to contempt, but even the Gospel it self, which thou dost profess, to scorn and reproach; and through thy unwise behavior the name of God is blasphemed, and these among the wicked, of whom there remained any hope, are cast further of, and left without all hope to be recovered. Thus speaks the Lord by his Prophet Ezekiel 36.20. and the Apostle cites it, Rom. 2.24.
[ 3] And remember further, that thou bearing the name of a true Christian, by thy godly, wise, and wary conversation among the wicked, God is glorified, 1 Pet. 2.12. the doctrine of God our Savior is adorned, Tit. 2.10. and many times unbelievers are wrought upon, and won as the Apostle saith in one particular; Let wives be subject to their husbands, that even they which obey not the word, may be won by the conversation of the wives. Oh then, thou that dost, or wouldest carry the name of a true Christian, be thou careful to walk wisely toward them that are without, let thy words and deeds be ordered by Christian wisdom, in all thy speeches, and actious, have an eye to God's glory, and the good of others, and take thou diligent heed, that nothing be said, or done by thee, that may give just advantage to the wicked to speak evil of thee, and to throw disgrace upon thy holy profession.
In the next place, we are to mark, that the Apostle saith not, Walk wisely with them, but toward them that are without; it is one thing to walk with unbelievers, and another to walk toward them, there is great difference between these two: to walk with any, is to walk as they do, & to hold on the same kind & course of life that they do, but to walk toward others, is to live among them, and as occasion is offered, to have business and dealing with them.
Hence then we may gather thus much.
That howsoever we are not to walk with the wicked, [Doctr. 2] we are not to do as they do, nor to follow their trade and manner of life, yet we may live among them, and have business, trading and dealing with them, as occasion is offered, howsoever, we are to eschew the corruptions and bad manners of the wicked, yet we are not altogether to avoid all manner of dealing with them, the Apostle hath taught us, Phillip. 2.15. that we are to live blameless and pure, and the sons of God without rebuke, but where? apart from all wicked and ungodly men? no, in the midst of a naughty and crooked nation, among whom we ought to shine as lights, and that in the world, even in the throng of wicked men, and unbelievers. The Lord will have his children to live among the wicked, as Lot did in Sodom.
First that they may spend their time, their strength, and all their abilities of body and mind, for the common good of all, as the Apostle saith, 1. Pet. 4.10. let every man as he hath received the gift, minister the same to another, as good disposers, of the manifold grace of God.
Secondly, for the exercise of their faith, their wisdom, and other graces that are in them, and for the trial of their strength in striving against sin, that their faith and other graces may be exercised, and that they may be tried what is in them, whether they will cleave to the Lord with a perfect heart, or be carried aside with the corruption of the world, for that is indeed true resistance of sin, and victory over it most victorious, when we conflicting and grappling with many occasions and allurements to it, strive against it, and overcome it, and he is truly good, who is good among such as be evil, if Joseph had not been tempted to folly by his Mistress, his chastity had not been so great and glorious.
The Lord therefore will have us live in the world, among the wicked of the world, in the midst of many means and provocations to evil, that the strength of God's grace that is in us, may be known, and this doctrine might be applied to show the error of some of ancient time, [Use.] and of some of our time, who refuse to live in any fellowship with notorious sinful men, and I might hereby show the error of the Monks and Votaries among the Papists, who think it a state of perfection to live like droanes fatting themselves in a cloister, apart from all society of men, but I rather choose to show the limitation of this truth that it be not misconceiued of us, and touching the limits of it, know we that it is thus confined.
We may live among the wicked, only as we stand in some relation with them, & as we are conjoined with them by some bond of nature, of office, of place or habitation, for
In the last place it is not to be omitted, that those who have not heard, or not received the Gospel, are here said to be without, wherein the Church is compared to God's Kingdom, City or House, true believers to the subjects, citizens and household of God, and unbelievers to strangers, and such as have no part nor portion among them.
Here then appears the wretched and cursed condition [Doctr. 3] of wicked men and unbelievers, they are disjoined from God, the fountain of all true happiness and comfort, they have no fellowship with God, or the people of God, Ephes. 2.12. they are without Christ, and are aliens from the common-wealth of Israel, and strangers from the covenants of promise, and have no hope, and are without God in the world. Yea wicked persons such as believe not so long as they continue in that state stand subject to the whole wrath of God, [Use.] oh that they had hearts to consider their fearful condition, thou that art a drunkard, a swearer, a profane person, consider thy cursed state, as yet thou art severed from God's comfortable presence, thou art shut out from all benefit of God's promises of life and salvation, thou hast no part nor title to the blessings of God, belonging to the Saints of God, and that is a beginning of hellish torment, for final separation from God, and an apprehension of his wrath is hell it self.
Now such is the case of all men, that do not yet truly believe in Christ, and such are they that live in the practice of any known sin, yea think on it, thou that art a wicked man, and an unbeliever, thou art so far disjoined from God by thy sin, as there is greater enmity, and contrariety between God and thee, then between fire and water, light and darkness, and if God be against thee, then who can stand for thee? nay God being thine enemy, all the judgments of God attend thee, all the creatures of God are armed against thee, and thou liest open to eternal woe and misery: Oh then enter into a seserious consideration of thy miserable state and condition, and pray to the Lord, that by the light of his word, and power of his spirit, thine eyes may be open to see that misery, and seeing it mayest be humbled for it, and hasten out of it, and never rest till thou be sure thou doest truly believe in Jesus Christ, and then without question thou shalt be in God's favor, and be one of his own house and family, and have communion and fellowship with God, and with the Saints of God, and that is a most blessed state and condition, thou shalt then have peace with God, with thine own conscience, with all the faithful, yea with all the creatures in the world.
The stones of the field shall be in league with thee, and the beasts of the field shall be at peace with thee, Job. 5.23. thou shalt have access to the throne of grace with boldness, and come into God's house with joy & gladness, thou shalt have title to all the blessings of God's Saints in this life, and right to eternal happiness in the life to come.
Labor therefore for this above all things, and count all things loss in respect of this, that thou mayest win Christ, and be found in him and by him be conjoined with God, and the Church of God, and be partaker of all the comforts and blessings that belong to God's Saints.
Now to the last words of this verse.
(And redeem the time) the Apostle having required of the Colossians by way of exhortation, generally; that they should walk wisely toward those that are without, in these words (redeem the time) he shows how they may so do, & wherein especially standeth their godly, wise, discreet and wary walking towards them that are without namely in or by redeeming the time, for these words (redeem the time) are not (as they may seem) a distinct precept, or an exhortation by it self, but are to be conceived as expressing the manner of wise walking toward them that are without, the original text shows it plainly, for thus run the words, walk wisely toward them that are without redeeming the time.
The word here translated (time) properly signifieth opportunity or present occasion, that present fit time, wherein anything to be done, may be done fitly and happily, and it is here to be understood with relation to the good that may be done, even for that fit opportunity, and fit occasion offered of well doing, and the word (redeem) in the proper and natural signification of it, signifies to buy something back again, and it is here used metaphorically by way of similitude, it is taken from the custom and practice of wise Merchants, or Tradesmen, who use to buy their commodities while fit time of buying serves, and while the market holds, and having (happily) had great losses, or formerly spent their time idly or vnthriftily, do afterwards seek to redeem, and (as it were) to buy back again the time that is past, not that they are able to call back again any one minute of time past, that is impossible, but by their most careful and diligent employing of the present fit time of gaining, that is offered to them, by using in that opportunity more then ordinary diligence, for recoueuering of their losses, even then breaking of their sleep, and abridging themselves of lawful refreshing and delights, they do as much business in that same time, as they might have done both in that, and in the time formerly misspent, if they used only ordinary diligence; and so to redeem that opportunity and fit occasion offered of doing good, and of well doing.
Signifieth two things.
First, to observe, take, and use it being offered, and not to let it slip, and pass away without using of it.
And secondly, to use it with more then ordinary diligence, yea, to use it with loss of our own pleasures and profits.
Thus then we are to conceive these words, as if the Apostle had said to the Colossians.
Observe, take and use the opportunity, and fit occasion of well doing, when it is offered, yea, use it with more then ordinary diligence, even with loss of your own pleasures profits.
Now here first in that the Apostle saith, walk wisely to them that are without subioyning (as showing the manner how they may so do) (redeem the time) or (redeeming the time) I might hence note thus much. That we show our selves wise Christians, such as carry our selves wisely among them that are without, if so be we omit no opportunity of well doing, but on that I will not stand, but rather on a positive point, the duty hence offered, namely this.
[Doctr. 4] That the time and opportunity of doing good, both in respect of our selves and others, is not to be neglected, and let pass, when it is offered, we are to observe the time and opportunity of doing good, and to take it, and use it, when it is offered unto us, when we have opportunity for the practice of the duties of piety, or for the doing of any good, we may not foreslow it, and let it slip away from us, and this hath our Savior taught us plainly, John. 12.35. where he saith, yet a little while is the light with you, walk while ye have light, least the darkness come upon you, for he that walketh in the dark knoweth not whether he goeth, as if he had said, you have now opportunity, and fit time to walk as ye ought, having light to direct you, look that you use it, while you have it, and let it not pass away from you, least that being gone, and darkness coming on you, you know not then whither ye go, Gal. 6.10. saith the Apostle, while we have time let us do good unto all men.
Let us not suffer any good occasion of doing good to others, slip away from us, but let us take hold of it, while it is offered, and so in one particular the holy Ghost bids us, Heb. 3.13. exhort one another while it is called today, and to these I might add many other testimonies, for the proof of this point, Ierem. 8.7. the Lord complained of his people, that they did not observe and use the time of grace and mercy, for the amendment of their lives when it was offered unto them yea, in that respect he prefers the very brute beasts before them (saith he) even the Stork in the air knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming, but my people knoweth not the judgment of the Lord, they observe not, neither use the time of grace and mercy for the amendment of their lives so that we see by plain evidence of Scripture, that we are not to neglect and let pass the opportunity offered unto us, for the exercise of piety, or for the doing of any good whatsoever, the reason and ground of this is.
Because indeed, [Reason] as the Lord in his eternal counsel hath ordained things to be done, so hath he appointed the opportunity and time wherein each thing should be done; we are therefore to observe, and to take, and use that time and that opportunity of doing good, either in respect of our selves or others, which the Lord doth vouchsafe and offer to us, and that we may rightly conceive this point, and draw it to some profitable use.
We must learn and mark a difference of good things that are to be done by us, some are such good things as reach not to all times of this life, such as are not to be done at all times, but are limited to some particular time and are to be done in some particular time and season as hearing and reading the word of GOD, and reading other good books, conference, set and solemn prayer, giueinge good council, admonition, reproof, giuinge alms and the like.
Though these be good things, that we are to do, yet the doing of them, is not bound to all times, and so the oportuni • ie of doing these things, and the like: only then when the Lord doth vouchsafe us means, and ability, and just occasion in respect of time, place, person, and other circumstances. Other good thing • there be that we are bound to do, which extend and reach over the whole life, and are to be continual acts, to be performed in every part, and time of our lives. From the doing of which, no part of our life is exempted: as (namely) the excercise of faith, and repentance, of amendment of our lives, of working out our own salvation, with fear and tremblinge, of seekeinge reconciliation, with GOD, yea though we have assurance of salvation.
And the opportunity of doing these and the like things, is every instant and present time, even every moment of our lives, is the opportunity given us for the amendment and reformation of our lives, yet more special opportunity vouchsafed unto us, for the doing of these things: For our turning to God, for our seekinge reconciliation with God, and the like: is that time of the Lord's gracious visitation, as our Savior calls it. Luke 19.44 That acceptable time, and that day of salvation, as the Apostle calls it. 2. Cor. 6.2. (that is) that time wherein the Lord doth offer us mercy in the ministry of his word, wherein he stands at the door of our hearts, & knocks by the sound of his word outwardly, and by the motions of his spirit inwardly, showing us our sins, and moouinge us to repentance, yea that time wherein the Lord calls us to repentance by his mercies, by his judgments, by his patience, and longe sufferance: thus then we are to conceive the doctrine now laid before us.
We are to observe the opportunity and fit time of doing good and to take that opportunity when it is offered unto us, (that is) we are to observe and mark when the Lord doth vouchsafe us means to do good, and just occasion in regard of time, place, person, &c. for the doing of any good thing that is limited to some particular time, and to take that opportunity when it is offered, and to use it, and not to let it slip, and we are to observe every part and time of our life, as fit for repentance, and amendment of our lives; but especially, the time of the Lord's gracious visitation of us, by the Ministie of the word, and when the Lord calls us to repentance by mercies, or by judgments, and to take hold of that opportunity, and to use it, and not to suffer it to pass away from us.
And now to come a little nearer to our selves, [Use.] I may say to us, as the Apostle did in that, 2 Cor. 6.2. Behold now the accepted time, behold now the day of salvation: the Lord hath a long time, and doth still vouchsafe to visit us with his word and Gospel, and hath seconded the same both with his mercies, and his judgments. This then is that opportunity, this is that fit time of repentance, and of turning from our sins to God, in amendment of our lives, and of doing good to our selves. Let us take notice of it, and observe it, yea, let everyone of us in particular observe it; do thou observe, and take hold of this opportunity of the good of thy soul while it is offered, thou knowest not how soon it may be taken from thee.
First, if Christ now knock at the door of thine heart, by the preaching of the Gospel, and by his mercies and judgments, and thou defer to open unto him, and to let him in, and let slip the opportunity of turning from thy sins to God, in amendment of thy life; happily hereafter thou mayest pine away with a desire of having him, and yet not find him, nor any place to repentance; remember that exhortation of the Prophet, Isai. 55 6 Seek ye the Lord while he may be found, and call ye upon him while he is near. There will come a time wherein the Lord will not be found; yea, a time will come which he threateneth, Prouerb. 1.26. When such as now regard not, but despise his calling unto them, shall cry to him in their misery, and he will not hear them, but laugh at their destruction: which is a fearful sentence, as one saith, the Lord's laughter is more to be feared then his anger; therefore take heed, thou let not slip that opportunity of doing good to thine own soul that is yet offered unto thee.
[ 2] Again, consider the wisdom of men in matters of the world; the Seafaring man he observes the wind, and the weather, and takes the opportunity of the time; the Traveler he takes the day before him and travels whiles it light, the Smith he strikes the iron while it is hot, when it it is cold, it is to late to strike; yea every man of years and discretion, will consider the opportunity offered for the well-doing of his business, and he will condemn himself if he let it slip; and wilt thou then be more careless in Spiritual matters, and more absurdly foolish in things concerning thine own everlasting good? Oh consider thou the opportunity that is offered to thee for the good of thy soul; observe thou the fit time of well-doing, which the Lord doth vouchsafe thee, and when the Lord doth vouchsafe thee the benefit of his word, and many mercies, both common to thee with others, and peculiar to thyself, and he sends his judgments to warn both thee and others: know thou, that that is thy opportunity of turning from thy sins, and amendment of thy life, observe it, take hold of it, let it not slip from thee, but use it so, as it may be for God's glory, and the comfort of thine own soul.
From these words (redeeming the time) understood as before they were expounded; we are further taught thus much.
[Doct. 5] That in using the opportunity of well-doing, we are to be likewise Merchants or Tradesmen. A wise Merchant or Tradesman having heretofore lost time of gaining, he will (as it were) buy it back again, by his more then ordinary diligence, when time serves him again; so must we do in respect of the opportunity and time of well-doing offered unto us, we must gain the time we have formerly lost by negligence, with double diligence; yea, we must redeem it with loss of our ease, our pleasures, and our profits, 1 Pet. 4 3. It is sufficient (saith the Apostle) for us that we have spent the time past of the life after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttonies, drinkings, and in abominable idolatries.
We are to consider our former misspent time, and not to misspend anymore, but rather to gain and recover that which hath been lost with future diligence in well-doing. Psalm, 119.32. David saith, I will run the way of thy Commandments, when thou shalt enlarge mine heart: where we see David promiseth that his heart being set at liberty, being set free by grace from the bondage and dominion of his own natural corruption, he would not walk and keep an ordinary pace in the ways of God's Commandments, but he would run in them, he would make more then ordinary speed in well-doing, and so redeem the time formerly lost. Thus must everyone whose heart is set free from the bondage of sin, [Use.] if thou persuade thyself, the Lord hath wrought in thee by his spirit, and set thee free from the dominion and power of thy natural corruption, thou must run the ways of God's Commandments, thou must gain time of well-doing with double diligence; it must be far from thee to spend thy time in trifles, and pastime, and after the manner of the world, in vain delights to drive away dumps, though indeed lawful recreation may be used, if it be used lawfully, and at times meet and convenient, to make us more fit for the good duties, yet thou must take heed thy heart be not entangled with the pleasures of this life, remember thou, that time well passed, is the best pastime, and thou that art a true believer, and set free from the power of sin, thou must use more then ordinary diligence in doing of good things, thou must not content thyself to hear the word, to pray or to do other good things, as mere natural men use to do them (that is) so as may stand with their credit in the world, with their ease and worldly profit; if hearing of a Sermon cross their wordly commodity, they will none of that, thou must not so do; no, no, thou must redeem the opportunity and time of doing good, thou must buy it with a price, even with the loss of thine own ease, pleasure, and profit.
And to help thee forward, and to stir thee up to the practice of this duty: consider with me only these two things.
First, mark what the Apostle saith, Tit. 2.14. Christ gave himself for us, that he might redeem us from all [ 1] iniquity, and purge us to be a peculiar people unto himself, zealous of good works. Whence we may gather, that if thou be not zealous of good works, if thou be not studious and careful in doing good, if thou use not more then ordinary pains to do well, and if thou redeem not time in well-doing, thou canst have no sound assurance, that thou art redeemed by Christ.
[ 2] Again, consider thus much, thou must one day come to be accountant for the spending of thy time, and if thou do not number thy days, and redeem the time, and spend the opportunity of well doing, with more then ordinary diligence, thou wilt be far from a good account, and the Lord will judge thee as an unthrifty servant that hast not gained by thy talent: If then, thou wouldest have sound and comfortable assurance, that thou art redeemed by Christ, and if thou wouldest be able to make a good account of the spending of thy time before the Judge of all the world, and have it said to thee as it is, Mat. 25.21. Well done good and faithful servant, enter thou into thy Masters joy, then look thou redeem the time of doing good, do not thou only observe, take, and use the opportunity of well-doing, but use it with more then ordinary pains, and diligence, even with loss of thine own ease, pleasure, and profit, and if thou so gain time, no doubt thou shalt then be richly rewarded with gain and glory in the day wherein the Lord shall come to take account of his servants.
VER. 6. Let your speech be gracious always, and powdered with salt, that ye may know how to answer every man.
In this Verse our Apostle comes to exhort the Colossians to carry themselves wisely toward them that are without, in one particular thing, (namely) in the wise usage of their speech, because (indeed) in wise ordering of the speech; spiritual wisdom is singularly discovered, and withal, holy and gracious speech, is a usual and very effectual way and means of doing good upon them that are without, and of winning them: therefore the Apostle doth particularly exhort thereunto.
The general parts of this verse are two.
First, a duty touching the right ordering of speech, propounded by way of exhortation in these words, Let your speech be gracious.
- 1 Which exhortation is further enlarged by the extent of that duty, in respect of time, that their speech should be gracious always.
- 2 And then, by a similitude, wherein gracious speech is compared to meat powdered and well seasoned, in these words, and powdered with salt,
The second part of the verse is a declaration of the end, wherefore the Colossians should look that their speech were gracious (namely) this, that so they might know how to answer every man, expressed in the last words, That ye may know how to answer every man.
Of these in order.
First therefore, of the exhortation, Let your speech be gracious always, and poudered with salt.
In the original the words run thus, Let your speech be always in grace powdered with salt, Which sentence standing upon a comparison, is in general thus to be conceived; Let your speech be seasoned with grace as other things are with salt: wherein the Apostle compares gracious speech to flesh, or fish, or other things, that are powdered. Now (as we know) things that are powdered with salt, are not only by that powdring kept from rottenness, and putrifaction, but they also taste of that seasoning, and are made more savory, and pleasing to the taste of those that eat them, they are made both wholesome, and savory, so would the Apostle have speech and communication, not only by grace to be kept from rottenness, and corruption, that so it be not rotten speech, as he speaks, Epes. 4.29. But that it also be so seasoned with grace, as that it carry with it the taste of grace, and even express the grace that is within in the heart, and that it be good and profitable to the hearers, and apt to engender and work some grace in the hearts, and minds of them that hear it, for (indeed) speech is, or may be said to be gracious or seasoned with grace, when it expresseth some grace, that is in the heart of the speaker, and when it is also apt to work some grace in the hearts of those that hear it, as the Apostle saith, Ephesians 4.29. When it is good to the use of edifying, and doth minister grace to the hearers.
Thus then we are to understand this exhortation.
Not to speak of that which is offered to us from this verse, considered together with the former, the Apostle here exhorting the Colossians to carry themselves wisely toward them that are without, particularly in regard of their speech, and so implying that holy and gracious speech serves much for the good of our selves, and others, we shall have occasion to speak of that afterwards.
In the first place, we have in this exhortation this duty plainly laid before us.
And hence it is that the Preacher saith, Eccles. 10.12. That the words of the mouth of a wise man have grace: and Prov. 15.1. Solomon saith, the tongue of the wise useth knowledge (that is) the wise person speaks in such sort, as that his speech doth show forth grace, and we have example of this in our Savior Christ, Luke 4.22. Where we find it said, that he spake with an evidence, and plain demonstration of grace, that the people wondered at the gracious words which proceeded out of his mouth.
And the reason of this, that our speech must be seasoned with grace, and savor of grace that is within, is plain (namely) this▪
[Reason.] Because not only the heart and the inward faculties of the soul must be sanctified, but the tongue also, and the outward parts of the body, grace and holiness must not be only within, but it must also spread and stretch it self to all the parts of the body: yea to all the actions and operations of every part and member of the body, else is there no true sanctification.
Therefore the speech, which is the exercise of the tongue, must be seasoned with grace, and must savor of grace.
Now that we may better conceive this duty, we must know that there be many particular graces, that are to be sprinkled upon our speeches, as salt upon meat, and wherewith it must be seasoned, and whereof it must taste, and savor, but especially these five (namely)
- A reverent regard both of God and men.
- Modestie.
- Meekness.
- Sinceritie.
- And a due regard of the good name of others.
I will speak of them a little further in order briefly.
[ 1] First, our speech must be seasoned with a reverent regard of God, if we have occasion to use his names, and titles, as Lord, God, &c. or those things whereby he is known to us, as his attributes, his ordinances, his creatures, his judgments, &c. we are to use them with all reverence of his great name, and with fear of his glorious majesty, Deut. 28.58. and contrary to this, is light and careless using of any of his titles in our common talk and communication, customable swearing, and forswearing, blaspheming, cursing, making jests of Scripture phrase, and the like.
Again, our speech must be seasoned with a reverent regard of men, in our speaking of men, and to men, we are to express a regard of that which is to be reverenced in them, as (namely) the image of God, and especially the renovation of his image, and if they be above us in age, gifts, place, &c. then to speak of them, and to them, with just titles of reverence, as Anna did, who being rebuked by Eli, answered him with reverence, and said, nay my Lord, 1. Sam. 1.15. I might show this in other examples.
Contrarie to this, is scoffing, cursing & deriding speech, and irreverent speaking of men, and to men. [ 2]
Secondly, our speech must be seasoned with modesty, and that is thus, if we be to mention good things, that are in us, or good things done by us, tending to our commendation, we are to speak of them with modesty, and so as we rather extenuate them, then boast of them, as Paul did, 1. Cor. 15.9. I am the least of the Apostles, which am not meet to be called an Apostle, if we be to mention things that may move blushing, we are to utter them in as seemly words as possibly may be.
Contrarie to this is boasting and vainglorious speaking of our selves forbidden, Prov. 27.2. let another man [ 3] praise thee, and not thine own mouth, and contrary to modesty in speaking, is also filthy, obscene and unchaste speaking forbidden by the Apostle, chapter the 3. verse 8. but put away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of your mouth.