Exposition of Colossians

In this Verse, the Apostle goes on further, to enjoin two other things to be done by the Colossians, as

[ 1] First, that they should cause this Epistle written and directed to them, to be read in the Church of Laodicea.

And he tells them when they should so do, (namely) after themselves had read it: And when this epistle (saith he) is read of you, cause that it be read in the Church of the Laodiceans also.

[ 2] Secondly, that they should in like sort, read the Epistle written from Laodicea: And that ye likewise read the Epistle written from Laodicea.

Touching the words of this verse, there is no great difficulty to them, save only in the last words of it concerning the Epistle witten from Laodicea.

When this Epistle (that is) this letter, sent unto you, is read, cause it (that is) take order that it be read (in the Church) that is, in the public assembly of the Laodiceans.

Now for that Epistle written from Laodicea there be diverse opinions; some think it was an Epistle written from Paul to the Laodiceans, and of this opinion are the Papists, but that cannot stand with the words of the Text, for the original is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as it is rendered from Laodicea, not to Laodicea.

Now whereas, they say, though it be from, not to the Laodiceans, yet that phrase doth not signify, that the Epistle was written from Laodicea, but that the Colossians were to require and call for that Epistle from the Laodiceans, that it was an Epistle the Apostle had written unto the Laodiceans, and the Colossians were to require it at their hands, is but a shift, a Gloss, and a needless adding to the Text.

Some again think, that the Epistle written from Laodicea, was the first Epistle of Paul to Timothy, indeed that Epistle hath such a postscript, that it was written from Laodicea, a chief City of Phrygia Pacaciana, but that postscript is no part of Canonical Scripture. And again, it is clear, Cap. 2.1. that when the Apostle writ this Epistle, he had not seen the Laodiceans, and therefore he could not mention any Epistle of his written from thence, he having never been there.

A third opinion is, that the Epistle here spoken of written from Laodicea, was an Epistle written to the Apostle, either from the whole Church of Laodicea, or from the Pastor of that Church; and (indeed) this opinion is most probable and most agreeable to the words of the Text, without any addition or forcing at all, and it seems, that Epistle written from Laodicea, was written to Paul touching some things to which he makes answer in this Epistle to the Colossians, and therefore he willed the Colossians to read it, that they might the better understand upon what occasion he had written some things contained in this Epistle to them: and so taking that to be the meaning, that the Epistle written from Laodicea, was an Epistle, that either that whole Church, or the Pastor of that Church had written to Paul.

Come we to such points of instrustion as this verse doth offer to us.

And first, observe we, that the Apostle would have his Epistle read both in the Church of the Colossians, and in the public assembly of the Laodiceans, whence we may easily see, I will but point at it.

[Doctr. 1] That we have warrant for the reading of this, & other Epistles of Paul, and of all other books of Scripture, in the public assembly and congregation, we have here a plain allowance given to it, that th • s Epistle, and other Epistles & other books of the Scripture, may be, & (indeed) ought to be publicly read, in the public congregation, yea, the Church governors may, and ought to take order, that the books of holy Scripture be read in the public meetings of the people of God.

And to this purpose the Apostle speaks more directly, and with far greater vehemency, 1. Thess. 5.27. He there commands the governors of that Church in the name of the Lord to do this duty, yea, he binds them to the doing of it, under pain of God's heavy displeasure, denouncing his heavy wrath against them if they did it not (for so much the word signifies) I charge you, or I adjure you, • n the name of the Lord, on pain of the Lord's wrath, that this Epistle be read unto all the brethren, the Saints, to all the Christians that are members of your Church, in their public meeting, a charge full of power and Apostolical authority, urging the governors of that Church to the doing of this duty.

Now, how cross and contrary to this, is the Church of [Use. 1] Rome, that Church, directly forbids the reading of the books of the Scripture among the people, at least the reading of them in a known tongue, which is all one, they strictly inioine that no vulgar translation of Scripture be used, pretending forsooth, that such translations are principal causes of errors, and heresies; how far are those men from the mind of the Apostle, who would have his Epistle to be read in the public congregation, that even common Christians (no doubt) and all the faithful people of God might be acquainted with them, but I leave them, and for the use of this to our selves.

Is it so that the Epistles of Paul, and other Books of [Use. 2] Scripture may, and ought to be read in the public congregation? Let none of us then despise the public reading of them: happily some have a conceit, that it is scarce lawful for them to be present at the public reading of the word, and therefore they purposely absent themselves till the exercise of Preaching begin. If any so think, let them know it is but a fancy, Act. 15.21. It is said, that the books of Moses in the time of the Law were read in the Sinagogues, and so (doubtless) may, and ought the books of Moses, and other Scriptures be now read in the public congregation, and if Church governors may and ought to take order for the reading of them, we also are bound to hear them so read.

Observe we in the next place that the Apostle would [Doctr. 2] have this Epistle written and directed to the Colossians to be read in the Church of the Laodiceans, as needful and profitable for them also.

Whence we are given to understand this much.

That howsoever this, and every other Epistle, and other books of Scripture be directed to someone Church, or person, yet they belong to us, and to all the Church of God, as the common and public treasure of them all. This Epistle of Paul to the Colossians, and other books of Scripture, do not only belong to them, to whom they were particularly written, but do indifferently appertain to all Christians; For why? (that we may not only affirm this, but prove it) as the Apostle saith, 2. Tim. 3.16. The whole Scripture is given by inspiration of God, and is profitable to teach to improve, to correct, and to instruct in righteousness. The Apostle, we see, there speaks not only generally of the whole Scripture, but indefinitely in regard of the use of it, that it is profitable to teach, to improve, to correct and to instruct in righteousness, not this or that Church, or person only, but indefinitely all, and everyone without exception; and to this agrees also that of the Apostle, Rom. 15.4. Whatsoever things were written afore time, were written for our learning, that we through patience and comfort of the Scriptures might have hope. Though indeed that place specially intend the Old Testament, the writings of the Apostle being not then extant, yet it is true also of every part of the New Testament, because the Spirit is always like it self, and therefore the New Testament being written by the same Spirit, is also written for our learning, as well as the old, and whatsoever things are written in the books of the old or New Testament, are written, and do belong to us, Mar. 1337. Saith our Savior; Those things that I say unto you, I say unto all, as if he had said, my doctrine, and my exhortation i • general, though it be spoken and delivered to you, that are now my hearers, yet (indeed) it belongs to all, it concerns all men whososoeuer, and so (doubtless) we may safely say, that however the Epistles of Paul, and other books of Scripture be directed to someone particular Church, or person, yet indeed, that which is written to one Church, or person, belongs to all the Churches of God, and the doctrine and matter of them is indifferently belonging to all Christians.

And the reason of it is this.

[Reason] The Epistles of Paul, and other books of Scripture, were by the will of God penned and committed to writing, that they might be for the genenerall good of God's Church that they might be the foundation and pillar of true faith, as John saith, John. 20.31. These things are written that ye might believe, that Jesus is the Christ the Son of God, and that in believing ye might have life through his name.

And therefore howsoever this Epistle to the Colossians, and other Epistles, and other books of Scripture, be directed to particular Churches, or persons, yet they contain in them a perpetual doctrine, and such a matter as is common to all Christians, to the ende of the world, and this being a clear point.

First, it serves for answer to a foolish conceit of the Papists, [Use. 1] and a fond objection they commonly make against our doctrine.

Oh (say they) your doctrine is not sound and good: and why so? Because (say they) it is not confirmed by Miracles, you pretend (say they) that you are traveling towards heaven, and yet you know not whether you be in the right way, or no, because you have no Miracles, as it were letters or news from heaven, from such as have gone in the way that you walk, to assure you that they are there arrived, and that you are in the right way, which is an absurd cavil. We may easily answer them, by the doctrine now delivered, for we have miracles to confirm the truth we profess, inasmuch as the miracles of Christ and his Apostles are recorded in the written word of God, and being there recorded, they serve for confirmation of the truth of the Gospel, not only then, when they were wrought; but for confirmation of the same truth to the end of the world, and so they belong to us also, in that our faith is the same that theirs was that did them, we are not destitute of letters from heaven, having the Epistles of Paul, and other Apostles which belong to us as well as to them, to whom they were particularly directed. Indeed we want such miracles, and such letters as are contained in popish legends, and Indian new, which are mere delusions of Satan, and forgeries of men. But so long as by Scripture we can justify our doctrine, we have letters from heaven sufficient to assure us, that all that truly embrace the faith we profess, being now departed this life, are safelie arrived in the kingdom of heaven, and therefore it is but a cavil, to say we want miracles, and letters from heaven, to confirm our doctrine. But come we to the use of the doctrine that concerns our selves.

[Use. 2] Is it so that the Epistles of Paul, and other books of Scripture, howsoever they be directed to particular Churches, yet the matter of them doth indifferently belong to all Christians? Let us then take notice of this, and learn we, whensoever we hear the Epistles of Paul, or other books of Scripture read, or expounded, or we our selves do read in them, then to think thus with our selves, surly that I now hear, or that I now read, belongs to me, and I am to make use of it to myself, and though it be directed to such a Church, or such a person, yet I am to take it as spoken to myself, it concerns me to consider how this may profit me, either for the information of my judgment, for my teaching in respect of some truth, or for the improving of some error that is in me, or for the correction and reformation of some things amiss in my life and conversation, or for my further instructing, and my edification, and building up in holiness, and comfort.

Do thou whensoever thou either hearest, or readest any part of the writings of holy Scripture, ever remember this, that the matter or doctrine of that place pertains to thyself, and do thou apply the several threatenings, promises, and instructions of the word, thou hearest, or readest to thine own estate particularly.

In this duty many are exceeding short, and much defective, I might show it in many particulars, to instance but in one or two; the Apostle in this Epistle, Cap. 3.6. saith, that for fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry, the wrath of God certainly comes on the children of disobedience, He saith again, Ephes. 5.5. That no whooremonger, neither unclean person, nor covetous person which is an Idolater, hath any inheritance in the kingdom of Christ, and of God. He saith again, 1 Cor. 6.9.10. Neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggerers, nor thieves, nor covetous persons, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God.

Now consider it, do men that are guilty of the sins there reckoned up, when they hear, or read those places, think they belong to themselves? Do they apply them to themselves, and say within themselves, surely this is my state, my sin is here touched, and this judgment is denounced against me? Do they thus? No, no, nothing less, happily they think and will confess the things there spoken, to be true, the vilest wretch that lives may so do: but to think the truth of them belongs to themselves, they are far from that, for if they did, how durst they still live and continue in their known sins, against which such fearful judgments are threatened.

Again the holy Ghost saith, Heb. 2.2.3. If the word spoken by Angels was steadfast, and every transgression and disobedience reciued a just recompense of reward, how shall we escape if we neglect so great salvation which at the first began to be preached by the Lord, and afterward was confirmed to us by them that heard him; the meaning is briefly this, if every transgression of the Law was severely punished, how shall we escape, if we do but neglect the Gospel? Do men that neglect the Gospel, such as, (howseuer they do not blaspheme the Gospel as the Papists do, and call the professors of it heretics) yet they love it not as they ought, they delight not in it, they account it not most dear and precious unto them, and all things dung, and nothing worth in comparison of it? do such persons when they read that place think it belongs to them, and that judgment is there threatened against them? No, no, no such matter, they think, that seeing they draw not their own sins after them (as it were with cart-ropes, as it is Isaiah 5.18. and they hate the known sins of many, as Adultery, Murder, and the like, that therefore their neglect of the gospel, their want of love unto it, is nothing, there is no judgment of God belongs to them. This without question is the conceit of many carnal Gospellers, and thus I might insist in many other particulars, and show how we fail in this duty, we think not that the things we hear, or read in the Scriptures, belong to us, and we apply not the several threatenings of the word to our own estate and condition, we must then learn whensoever we either hear or read any part of the Scripture, to think thus with our selves; Surely this doctrine belongs to me, this promise is made to me, this threatening, I being guilty of that sin, or the like, denounced against me.

And to help us forward in this duty, consider we these two things.

First, if we thus hear or read the word of God, we shall make it truly profitable to our selves, we shall through [ 1] God's blessing upon our reading and hearing make the instructions, and comforts of the word our own: yea the threatenings of it will then be profitable unto us, for the avoiding of those sins against which judgment is denounced.

[ 2] Secondly, if we do not thus hear or read the word of God, we shall not only strip our selves of the benefit of the instruction and comforts of it, and they shall be as the miracles of Christ among the Jews, who saw them, but were not bettered by them; or as the word preached to the old world, Hebr. 4.2. which profited them not, because it was not tempered with faith, we shall not only do this, but we shall one day find the threatenings of the word verified, and made good upon us, to our eternal woe and confusion.

If then thou dost desire that the word heard, or read by thee, may be truly profitable: that the instructions, comforts, and threatenings of it, may be to thy good, and if thou wouldst not both strip thyself of the benefit of the instructions and comforts of it, and find the threatenings of it made good upon thyself, then learn thou whensoever thou dost either hear, or read it, to think, and be persuaded, that the matter of it belongs to thee in particular, and that thou art to make use of it according to the purpose and drift of it.

To omit that which the Papists gather from the last words of this verse, that seeing the Epistle of Paul to the Laodiceans is not to be found, therefore some part of the Scripture is lost, and that the canonical Scripture we have, is not sufficient without addition of unwritten traditions, that being built but upon their own mis-interpretation of the text: the Apostle willed the Colossians to read the Epistle written from Laodicea, no doubt, that they might better understand some things in this Epistle, written to themselves. Hence we may gather.

That we may and ought to read other holy writings, [Doct. 3] besides the written word of God, even such as may help us in the understanding of the word.

The reason is plain, such holy writings may serve for our edification: for if we may be edified by the gracious speeches of holy men, and furthered in grace and goodness by their holy life, as doubtless we may: [Reason.] then also may we be edified by their holy writings, agreeing with the truth of God's word: and therefore take we notice of it, that we may and ought to read holy books written by men, and as we are justly to be blamed for not reading the book of God, the Bible: [Use.] so also for not reading other holy books, for hereby that excuse that men commonly plead, is taken away, that the Scripture is hard to be understood▪ for why? thou hast not only the benefit of the public ministry, but in this age many excellent books are put forth in print, that may help thee in the right understanding of the word, and therefore if now thou be ignorant, thy ignorance is willful and affected, and thou art left void of all excuse.

In this Verse, we have another thing laid before us, which the Apostle willed the Colossians to do, (namely this) that they should speak to Archippus, and he tells them what he should say to him, what words they should use, and after what manner they should speak to him; as that they should speak by way of admonition, and warn him to take heed to the ministry he had received in the Lord, (And say to Archippus take heed to the ministry that thou hast received in the Lord.)

In this warning or admonition we have more particularly these things to be considered.

• 1 First the matter of the admonition, in these words, take heed to the ministry that thou hast received in the Lord.
• 2 Then the extent of that duty, how far forth Archippus should take heed and look to his ministry, (namely) so far as that he should fulfill it, Take heed to the ministry that thou hast received in the Lord that thou fulfill it.
• 3 And thirdly, in the words of this admonition, the Apostle lays down a strong and effectual argument, to persuade Archippus to take heed to his ministry, taken from the author of his ministry, that he had that his ministry from the Lord, that he had received it by his grace, and therefore he should look to it, and fulfill it; Take heed to the ministry that thou hast received in the Lord that thou fulfill it.

And the occasion of this warning to be given by the Colossians to Archippus in all likelihood and probability, was this.

Archippus was a minister in the Church of Colossae, and was a colleague, and fellow-helper in that Church to Epaphras, who was then at Rome with Paul, and therefore he ought in the absence of Epaphras, to have been diligent in his ministry, which it seems he was not, and therefore the Apostle would have him admonished, and put in mind of his duty.

I will therefore briefly lay forth the sense and meaning of this verse. (And say to Archippus,) that is, admonish and warn Archippus, on this manner, (take heed to the ministry,) the original is (see to the ministry,) the meaning is, carefully look to the office and function, diligently weigh and consider, what it is, the weight of it, and what belongs to that pastoral duty, (that thou hast received in the Lord) that is, that thou hast received from the Lord, which he of his grace and mercy, hath committed unto thee, (that thou fulfill it.) The word fulfill, is metaphorically borrowed and taken from a vessel, that ought to be full of liquor, or the like matter, and is not; and the Apostle compares the ministry of Archippus to such a vessel, which had somewhat put into it, but was not filled to the brim, as it should have been: and so when he saith that thou fulfill it, it is as much as if he had said, that thou fill up that vessel of thy ministry, as it ought to be filled, and leave no empty place in it: and his meaning is, that thou do it not to the halfs, or in some part, and leave it undone in another, but that thou perform it, in every respect, as it ought to be performed, that thou accomplish and perform all the parts of that office and ministry; Thus then briefly conceive the Apostles meaning.

Now first, it is not to be passed by without observation, that howsoever the Apostle in the verse before enjoined the reading of his Epistle, that it should be read both in the Church of Colossae and of Laodicea, yet here he adds Archippus should be put in mind of his duty, that he should be admonished to look to the fulfilling of his ministry, that he should be stirred up to a diligent teaching of the word amongst the Colossians. Hence we may gather.

[Doct. 1] That howsoever this Epistle and other books of Scripture are to be read, yet the reading of them are not suff • cient, it is not enough to read the word our selves, or to hear it read, (though that is to be done) but if we will soundly profit by it, it must be taught, and we must attend to teaching in the public ministry.

For (indeed) the preaching of the word is the ordinance of God, which he hath ordained for the right understanding of the word, as the Eunuch said, Act: 8.31. and for the effectual application of it, to the entering thorough, even unto the dividing asunder of the soul and the spirit, and of the joints and the marrow, and to the discerning of the thoughts and intents of the heart, Heb. 4.12. In reading there is sometimes no understanding, sometimes misvnderstanding, sometimes mis-applying the word read, and all these wants are helped and supplied by preaching. [Use.]

This I note in a word, against that self-pleasing conceit of some, who sooth up themselves in their neglect of the public ministry of the word.

Say they we have the Bible, and in the Bible are the most perfect Sermons of Christ, and of his Apostles, [Object.] and we can read them in our houses, and so serve God as well as they that hear all the Sermons in the world.

Indeed it is true, [Answ.] the Sermons of Christ and of his Apostles, are most perfect in themselves, but such persons must know, they are not so profitable to them, till they be explained, and applied to their conscience in the ministry of the word: admit they read the word, (which may be justly doubted whether they do or no) but grant that they do, and they understand it, yet seldom or never do they thoroughly apply it to themselves, especially if it touch the quick, (namely) their own pleasing sin; commonly men that thus excuse their neglect of the public ministry of the word, are such as cannot abide to have their conscience ransacked, and ripped up, and the secrets of their hearts made manifest by the ministry of the word, as the Apostle saith, 1 Cor. 14.25 they cannot endure that the sword of the word should pierce them, and should be used to the cutting, and lancing, and searching of the festered sores of their souls, by the hand of another: and is it likely they will so apply it themselves, that they as it were with their own hands will use the word to the cutting, lancing and searching of their own festered sores? No, no, there is no likelihood in it, and therefore it is but a vain excuse to say they have the Bible at home, they can, and do read in the Bible: this is but a fond shift; and we must know it is not enough for us to read in the Bible, (though that is our duty to be diligent in reading in it) yet that will not serve the turn, the application of the word is especially made in the public ministry and preaching of it, and to that we must attend, yea though we have knowledge, and (happily) know as much as the Preacher can teach us, yet still must we attend upon it: for the preaching of the word, serves, not only for the information of the judgment, but for the framing of the will and affections to holiness, and for the stirring of us up to the practice of that we know: and in this respect must everyone attend to the public ministry and preaching of the word.

Note we further, that the Apostle here willed the Colossians to admonish their minister Archippus, as it may seem somewhat slack in his duty, to be more diligent in performance of his duty; we see then though Ministers of the word have great authority over the Church committed unto them by the Lord, yet notwithstanding if they be negligent in doing their duty, they may be stirred up to a greater care in doing their duty by the same Church, and by the governors of it may be put in mind of their duty, and reproved, if they deserve reproof: their places do not exempt them from other men's charitable oversight and careful admonition. Yet such admonition must be used with reverence and due regard, even with regard had to their pastor, as one sent to them from the Lord for their good: It is the Apostles rule, 1 Tim: 5.1. Rebuke not an Elder, but reprove him as a Father; the reproof of an Elder must be a submissive and reverent exhortation of him, but I will not further insist on that.

Come we to the admonition it self, which the Apostle willed the Colossians to use to Archippus their Minister: say to him (saith the Apostle) take heed to the ministry thou hast received in the Lord that thou fulfill it. Where first we are to mark, the Apostle bids the Colossians, not barely to say to Archippus, fulfill thy ministry, but that they should say to him, take heed to it, that thou fulfill it diligently, consider thy ministry, what it is, the weight of it, and that thou fulfill it; where in the first place we are given to understand, [Doct. 3]

That a Minister of the word ought diligently and carefully to consider his ministry: there must be in the Minister of the word, a diligent and due consideration of his office and calling, what it is, and the weight of it: a Minister must duly and seriously consider, what he is called unto, even to be the messenger and ambassador of the Lord, to carry his message, and his embassage to his people, and to entreat of conditions of peace between God and his people, and to stand in Christ his stead, 2 Cor. 5.20. to be God's interpreter to the people, and the people's to God, Ierem: 33.23. and he is to consider the weight of his calling, that he is put in trust with the souls of men, yea the souls of men purchased with so great a price, as the most precious blood of the only begotten son of God, Acts 20.28. and that he is put in trust with the holy worship of God, and with his holy name (as it were) with his crown and dignity, and with the dispensation and disposing of his secrets, 1 Cor. 4.1. and that it belongs to him, to teach, to improve, to correct, to instruct, to exhort, to comfort, to watch, to pray, to go in and our before God's people unblameably; these and many other like, are the things that every Minister of the word ought to think on, to consider and to have an eye to, at all times. [Use.]

A duty wherein many Ministers are far short and much defective; some Ministers full little think on it, that they are called to be the messengers of God, to deliver his message to his people, if they did, they would not then deliver their own inven ions unto them: and many have little consideration of it, that they are put in trust with God's people, and that the weight of their souls doth lie upon them, their idleness, their negligence, their frothy and unprofitable teaching, plainly shows it.

I might insist in many other particulars; but for more general use of the point, consider we, what the Apostle saith, Rom. 13.4.6. that even such as are deputed of the Lord to a place of civil government, are called Ministers of God, they have an office and a ministry. Now then, as there must be in a Minister of the word a due consideration of his office and function, what it is, and the the weight of it: so doubtless ought there to be in civil governors, in public or in private, be it but a master of a family, even such persons ought to see to their ministry and office, and to consider what it is, what belongs to it, and what is the weight of it, they are seriously to consider with themselves, that they are deputed of the Lord to that office, and that they are in his place, and stand in his stead, to those that are under them, and that it belongs to their office, according to their power, to protect the innocent, to punish the offender, to encourage the well-doer, and to discountenance and censure the evil doer, and so to guide and govern those under them, as may before the good of their bodies and souls: yea men that have any office or function, are to consider what belongs to that office in particular: as, a master of a family is seriously to consider, that it belongs to him to command things lawful, to such as be under him, and proportionable to their strength, to provide for them (as he is able) meat, drink and all, things needful, to yield them moderate rest and recreation, to teach, to admonish, to correct them as just occasion is offered, to pray with them, to pray for them, and the like; and everyone that hath an office, either public or private, is to consider the weight of that office, how much and how deeply it concerns him, to do the duties that belong to that office, and that the doing of them so nearly concerns him, as if he neglect them, and any under him offend, and sin, thorough his default; that sin of the inferior shall increase the judgment of the superior in the day of account. Exod. 16.27. It is said that some of the people went out on the seventh day to gather Manna, but found none, whereupon it is said, verse 28. that the Lord reproved Moses, and said unto him, How long refuse ye to keep my Commandments and my Laws? Now Moses had not profaned the Sabbath, but the people, and not all, but some of the people, yet the Lord reproved Moses because the people that were under his charge had sinned: so weighty a burden lies on those that have any way the oversight of others, that they must give account in regard of their sins, if they offend through their default, and neglect of duty; and thus ought such as have any office or function public or private, diligently to weigh and consider with themselves, what that office is, what belongs, unto the weight of it. Thus no doubt, did Solomon when he made that prayer to the Lord, 1 King. 3.9. Give to thy servant an understanding heart, that I may discern between good and bad: and he doth express as much in the last words of the verse, For who is able to judge this thy mighty people, as if he said, I consider the weight of mine office, and I find it great and weighty; therefore Oh Lord I beseech thee strengthen me, and enable me to do my dutic; and to this purpose (no doubt) was that wholesome admonition of Jehoshaphat to his Judges, 2. Chron. 19.6.7. Take heed what ye do: for yes execute not the judgments of man, but of the Lord, and he will be with you, in the cause and judgment. Wherefore now let the fear of the Lord be upon you, take heed, and do it: for there is no iniquity with the Lord our God, nether respect of persons, nor reciuing of reward. As if he had said, diligently consider with yourselves, what offiice you are called to, what is the charge that lies upon you, what belongs to your office, you execute not the judgments of man, but of the Lord, and he will be with you in the cause and judgment. And consider with yourselves, your charge is is so weighty, that you must one day give account of it before the judge of all the world, with whom is neither respect of persons nor receiving reward.

Thu are such as have any office or charge over others, be it public, or private, duly to consider that office and cha • ge what it is, what belongs unto it, and the weight of it. Now do men that have charge over others consider these things? Do they (as they ought) think on it, what the office and place is which they are called to, what belongs unto it, and the weight of it? Few there be that do so, many men are altogether careless, they set all at six and seven, have no manner of consideration what their office and charge is, and what belongs unto it; and most men have an eye, not to their office and charge, and what belongs to that, but to the example of others, they consider what other men of like place do, and they do the like, such and such masters, (saith one that is a master of a family) neither teach their families, nor pray with them, and they thrive well enough, and therefore thinks he, I may do the like; others again, consider only what is to be done in their place and calling, standing best with their ease, their profit, and their credit in the world, thus and many other ways do men fail in this duty. Well know thou whosoever thou art, thou art to take heed and to see to thine office, and to consider seriously what it is, what belongs unto it, and the weight of it. And that thou mayest so do, learn thy duty what belongs to thine office and calling out of the word of God. Deut. 17.19. the King is enjoined to read the word of God, all the days of his life, that thence he may learn his duty and in the word of God the Lord hath laid down, the offices and duties of all sorts of callings, of Magistrates, Ministers, Masters, particularly, to that end (without question) that they should learn, know, and consider them; do thou therefore thence learn the things that concern thine office, and knowing those things, consider them, and have an eye to them at all times.

And to that purpose remember these two things.

1 First, it is for want of taking heed to the duties of men's callings, and want of consideration of them, that men transgress their callings, and go beyond the bounds of their callings, and so lay themselves open to the plagues and judgments of God, no doubt it was so with Uzziah in putting his hand to the Ark, 2. Sam. 6.6. and the Lord smote him for it. And it was for want of consideration of his calling, that Peter would warm himself at the High Priests fire, Luke 22.15. It cost him the breach of his conscience, and as one saith well, if we mark the time when the judgments of God befall men, we shall find they are cast upon them when they are out of their callings.

2 Again, remember this that the want of consideration of their callings, and the weight of them, is that which makes men careless and unconscionable in doing their duties, for what is it that makes men, either neglect the duties of their callings, or to do them only for fashion? Surely this, they pull away their eyes from their callings, they look not (as they ought) to the duties of them, and on the weight of them, but they cast their eyes to the example of others, on their own ease, profit, or estimation in the world, and thence it comes that they are careless and unconscionable in doing the duties of their callings.

If then thou wouldest not go beyond the limits of thy calling, and so lay thyself naked and open to the judgments of God, if thou wouldest not be careless and unconscionable in doing the duties of thy calling, but rather do them with care, and good conscience, and with comfort to thine own soul, then do thou consider thine of fice, and calling, take thou heed and have an eye to the duties of it, and to the weight of it: ever meditate and think thus with thyself, this is mine office and calling, these are the duties that belong to it, and they are of this weight, and consequence, that the neglect or careless doing of them will bring down God's judgments upon me, and I shall one day answer for the same. Let this be thy meditation and consideration in respect of thy place and calling whatsoever it is.

In the next place we are to mark that the Apostle bids the Colossians say to Archippus, take heed to the ministry that thou hast received in the Lord that thou fulfill it, using as we shown, a word taken from a vessel that ought to be full and is not, meaning this, that Archippus should (as it were) fill up the vessel of his ministry, that he should as he had begun to do something in his ministry, to accomplish it to the full in every respect, and leave no part or duty of it unfulfilled, unperformed.

Where we may easily see thus much laid before us.

[Doct. 3] That it is not enough for a Minister of the word to begin and to continue doing something that belongs to him in his place and calling, but he must accomplish and perform all things that pertain to him in the same, it is not sufficient for a Minister of the Gospel to take pains in one part of his office alone, as in teaching only, exhorting only, or that he live free from any special scandal or offense, but he must execute and fulfill all and every part of his office and ministry, he must teach, improve, correct, instruct, exhort, comfort, &c. as any occasion is offered unto him; and he must watch over his people, and go in and out before them unblameably, and so carry himself in the discharge of his ministry; as it may truly be said of him that he fills up the vessel of his ministry, and so performs his duty in every respect as there can be no further duty required of him, as he is a Minister.

And this is further taught plainly, 2 Tim. 4. Where the Apostle having laid down the special duties that belong to a Minister of the word, with a weighty charge pressing Timothy to the practice of them, I charge thee before God, and before the Lord Jesus Christ, which shall judge the quick and the dead at his appearing, and in his kingdom preach the word, be instant in season and out of season, improve, rebuke, exhort with all longsuffering and doctrine: he adds verse 5. Do the work of an Evangelist: make thy Ministry fully known: as if he had said, these are the duties that belong to thee in thy ministry, and think it not sufficient to do some of them, and leave the rest undone, but do them all and everyone, fulfill thy ministry, and make it fully known.

I might easily insist further on this point, and for the use of it I might hereby tax and reprove many ministers of the word, some being altogether careless, such as labor not in any part of their ministry, either in teaching or living unblameably, and so are far from laboring in every part of it.

Some again, laboring in some duties of the Ministry, and not in all, as (happily) teaching, but not exhorting, or exhorting without ground of doctrine, or teaching and exhorting well, but living ill, and giving just cause of scandal and offense, or living in good order without touch of any notorious crime, yea (happily) showing forth some virtues, as mercy, love, pity towards the poor, and such as want help, but not able to teach and to do the most needful duty of their place and calling: these and many other ways I might show, how some Ministers of the word fail in not fulfilling their ministry, they leave as it were an emptiness in that vessel, they fill it not up, as it ought to be filled, they perform it not in every respect as it ought to be performed, but to extend the point a little further and that upon the ground before delivered, Ro. 13. That such as be in place of civil government, public or private, have a ministry given them of God, as therefore the Minister of the word must not hold it enough for him to labor in some duties of his ministry, and leave the rest undone, that is to fill his ministry but in part, and not to fulfill it, and if he will fulfill his Ministry, it must be by doing all the duties that belong to that office.

So (doubtless) ought it to be with such as have any other place or office in public or in private, they must not content themselves in doing of some duties that belong to that place, and leave the rest undone, that is to leave a gap, and an empty place in their office, and place but they must fill it up in the execution and performance of all and every part and duty of the same, for why? Every man in his place & lawful calling whatsoever it be, is to be faithful; we find it given to Moses by the Lord himself in way of commendation Num. 12.7. That he was faithful in his office: and to Christ himself, Heb. 3.2. and it is the Apostle rule, Rom. 12.7. Let him that hath an office attend on it with diligence, and faithfulness. Now a man is not faithful, if he do some duties that belong to his place and calling though he do them with great diligence and pains, and leave other duties of it undone; and therefore in every place and calling, there must be a performance of all and every duty belonging to the same.

Again, all and every duty of every lawful calling are inioined by the commandment of the Lord, and men are as strictly bound by the commandment of God, to the doing of one part of their office, as another, successively and at times fit for the doing of it, and therefore men must not content themselves with the doing of some duties that belong to their place and calling, but they must perform and do all and every duty of it, that is the fulfilling of their office, and their ministry.

Now this is a thing little thought on by most men in the world, most men content themselves in the doing of some duties that belong to them in their place and calling, though they neglect others: yea some exceedingly please, themselves in this, that they are diligent and painful in doing only some things that concern them in their particular office and calling.

To instance but in one or two particulars. Some Parents (it may be) suffer their children to want nothing belonging to their bodies, they give them meat, drink and clothing, and provide all outward things needful for them: yea sometimes they make themselves drudges to scrape up abundance of wealth for them against aftertimes, and yet all this while neglect that duty laid upon them, Ephes. 6.4. of bringing up their children in instruction and information of the Lord, that duty they perform not; and so some masters (happily) lay no more on their servants than they are able to do, they provide for them wholesome and sufficient meat and drink, and in season, and they give them leave to refresh themselves at times convenient, but as for the duty of teaching and instructing them, and praying for them, those things are not thought upon: and yet such Parents and such Masters please themselves in that which they do, and think they have done that which concerns them towards their children and servants: yea sometimes they stick not to say it, they have done the part of Parents and Masters: sometimes such Parents say to their children, we have spared from our own backs and bellies for you, we have fared hardly, and gone thinly clad, for you, and we have labored night and day for your good, &c. and such Masters say to their servants, what can you complain of? have you not had your meat and drink wholesome and good, and your wages paid you? have we laid too much upon you, &c. thus many Parents and Masters content themselves in doing only some things that concern them as they are Parents and Masters, and think that in so doing they have discharged their office: but know thou whosoever thou art, thou being a Father or a Master, it is not enough for thee to do some duties, but thou must do all that concerns thee in that place and calling, thou must fulfill thine office, and leave nothing undone in it, that ought to be done.

And to this purpose,

Consider that every duty in thy place and calling more nearly concerns thyself, then those to whom it ought to be performed, for the doing of it may bring good to them, but much more good and comfort to thyself, in testifying thy faith, and sealing up comfort to thine own conscience: and the neglect of it may hinder their good, but it makes thee liable to the judgment of God and deeper condemnation, and therefore look thou fulfil thine office. Alas will some say, I am not able to fulfill it, and to do all the duties that belong to mine office, I am not able to teach my family. Art thou not? that is thy shame, labor that thou mayest be able, and according to that ability thou hast, perform that duty, and know for thy comfort, the Lord requires not the fulfilling of thine office, in doing the duties of it in perfect measure, that is impossible, it is but a conceit of the Papists, that men regenerate may fulfill the law of God in the time of this life, and may do more than they are commanded, even works of supererogation: that is but a fancy: do thou therefore all and every duty of thy place and calling, and though thou do some of them in weakness and much infirmity, yet the Lord will not cast away those duties so performed, if thou do them in truth and sincerity of heart, but will accept them in Christ, and let that be thy comfort.

Now touching the argument the Apostle would have to be used to persuade Archippus to take heed to his ministry, and to the fulfilling of it, in that he would have him stirred up thereunto, because he had received it from the Lord, that the Lord of his grace and goodness had committed that office to him, it is easy to be concluded from hence.

[Doct. 4] That it is a notable and very effectual argument to stir up a minister of the gospel to a careful and comfortable performance of his duty in that he hath received his ministry from the Lord, in that the Lord of his grace and mercy hath reputed him faithful, and put him in that office, as the Apostle saith, 1 Tim. 1.12. it is a very powerful and prevailing argument to stir up a minister of the gospel, to be diligent, careful, faithful, and zealous in fulfilling his ministry, yea it serve • notably to comfort him against the storms and persecutions that are or may be raised against him in doing his duty.

For he having received his ministry from the Lord he knows the Lord's arm is long and strong enough both to sustain and uphold him, [Reason.] and to render vengeance to those that shall unjustly disturb him. These things might be further stood on, but let it suffice to have named them. Now here a question is to be answered, (i.) this.

How shall a minister of the word, [Quest.] know that he hath received his ministry from the Lord, and that the Lord hath put him in that office.

Answ. [Answ.] By three things.

First, if the Lord have given him a competent measure [ 1] of gifts fit for the work of his ministry.

Secondly, if he upon trial and examination being [ 2] found fit for that office, be designed to it by the governors of the Church.

Thirdly, if (he exercising those gifts bestowed upon [ 3] him and faithfully discharging his duty) the Lord give a blessing unto his labors.

By these shall a minister know that he hath received his ministry from the Lord. They of the separation, [Objection.] say our ministers are no true ministers, why so? Forsooth only because they are not rightly called (as they suppose) by men. [Answ.] They cannot deny but that many of them are sufficiently qualified with gifts fit for the ministry, and that exercising those gifts, the Lord gives a blessing of their labors in the true conversion of many souls to God. But (say they) they are not rightly called by men, and therefore no true ministers. Admit this to be true (which they are never able to prove) shall an error and failing in men, make void the calling of God? grant this that there is some defect in the manner of their calling by men, for that is all they stand upon, yet they having a competent measure of gifts fit for the ministry, and exercising those gifts by allowance from men that are in place and authority, and the Lord vouchsafing a blessing upon their labors, it is a sufficient approbation of their calling. oh but they would have the consent of the people in calling of ministers: [Object. Answer.] who sees not their consent, in as much as they willingly submit themselves to their ministry, and are effectually wrought upon by it, to their calling and conversion, yea therein the Lord doth (as it were) set his hand and seal to their ministry, and approve it.

[Object.] A false teacher may convert others (this is said by them but they are not able to prove it.)

No surely, if this were true, then the argument of the Apostle was not good, [Answ.] whereby he proved himself a true Apostle, 1 Cor: 9.1.2. Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord? are ye not my work in the Lord? If I be not an Apostle unto others, yet doubtless I am unto you, for y • e are the seal of mine Apostleship in the Lord. The question was whether he were a true Apostle or no: how doth he prove it? surely thus. That he was the instrument and means of their conversion, and therefore a true Apostle; Now if it were so, that a false teacher might convert souls, they might have said, this is no good argument, but the Apostle knew well they could not so reply, he knew his argument to be sound and good, and if it was a good argument to prove Paul a true Apostle, then much more is it a good argument to prove an ordinary minister, a true minister, and called of God, that the Lord gives a blessing to his labors for the conversion of souls. From this argument (thou hast received in the Lord) we may further gather.

[Doct. 5] That in every office and lawful calling that men hold in Church or common-wealth, they are to have an eye to the Lord, and to remember that they have received it from him, that the Lord of his grace and goodness hath vouchsafed to set them in that place and calling, be it never so mean, and if it be a place of greater eminency and dignity, men are the more to look up to the Lord, and to consider the greatness of God's grace in that their advancement.

Thus did Paul, Rom: 12.3. I say through the grace that is given unto me. and 1 Cor: 15.10. by the grace of God I am that I am. and hence it is that the Lord is wont to set out the greatness of the sin of men in high place, with the advancement he had vouchsafed them. Thus he set out the sin of Jeroboam, of Saul, yea of David himself, 2 Sam: 12 17. I have annointed thee King over Israel, and delivered thee out of the hand of Saul, &c. And this is of excellent use and special consequence: if men in any place and calling, to which they are lawfully called, ever look up to the Lord, and remember that he of his grace and goodness hath brought them to that place, doubtless, it will make men content with it, be it never so mean, and if it be a place of greater eminency, [Use.] thankful to God for his mercy, and it will make them walk humbly in that place, yea faithful and conscionable in doing the duties of it, knowing that as they have received it from the Lord, so one day an account of it, is to be made to him. Kings and other great men, may make their under officers, but we must remember that the offices themselves are from the Lord, and though the Prince may give thee an office, yet he cannot give thee a quietus est for thy unfaithfulness in that office, that is above his power, therefore ever look thou to the Lord, from whom thou hast received thine office, and thus think with thyself: surely the Lord of his goodness and grace hath brought me to this office, he ordained it before all times, that I should have this office, he hath chosen out my Fathers house, (happily) base and obscure, and me the meanest of my brethren, he hath prepared a way and means for me, to come to this place, in my judgment, weak and unlikely, and he hath prevailed over many great lets and impediments, that stood up against me, and hath put me into this place and office. Thus think with thyself, and thus consider the grace and goodness of the Lord in bringing thee to that place thou now holdest, and thou shalt find it will be a notable means to make thee contented with thy place, and thankful to God for it, and humble in thyself, and faithful and conscionable in doing the duties of it.

In this Verse we have the closing or shutting up of this Epistle, and the Apostle shuts it up both with his own salutation to the Colossians, and that not written by the hand of his Secretary (as the other were) but with his own hand, The salutation by the hand of me Paul. and with his prayer to God for them, that the grace of God might be with them, (Grace be with you) to which is added the usual word commonly subjoined to petitions made to the Lord (Amen.) and between these two, between the Apostles salutation and prayer, is inserted and interlaced a short precept, that they should be mindful of him, and remember his bands. I will first clear the words of this verse, touching the sense and meaning of them; The salutation by the hand of me Paul: that is I Paul salute you under mine own hand; or, I Paul send salutations to you written with mine own hand. (Remember my bands.) By bands, we are to understand his imprisonment, which he suffered for the gospel of Christ: and the Apostle would have the Colossians mindful of his imprisonment in praying for him, and in making use of his sufferings for the gospel to themselves, that they should both commend him to God in their prayers, and pray to the Lord to give him patience, strength, and constancy in his troubles, to stand fast in defense of the gospel, and to give him whatsoever his prisoners estate might stand in need of, and that they should make use of his patient and constant suffering for the truth of the Gospel to themselves, and thereby themselves be more confirmed in the truth of the gospel, and encouraged to bear the like troubles for it, if they should be called unto it. (Grace be with you.) that is, the free and undeserved love and favor of God in Christ, with all the fruits and tokens of it, be with you. (Amen.) The word Amen being here added to the Apostles petition, it signifies his wish and desire of that he prayed for, and it is also a testifying of his assurance to obtain that which he prayed for; for that is the use of the word (amen) at the end and shutting up of prayer, and so it is as much as if he had said, so be it, I wish it so, yea I do fully believe it shall be so, I assure myself that the Lord in his good time will grant my request. Thus then are we to conceive the apostles mening in the words of this verse as if he had said.

Come we now to speak of the things here laid before us, in that order they are propounded by the holy ghost, and first of the Apostles own salutation sent to the Colossians: he sent salutations from himself to the Colossians, (no doubt) as a token of his true and unfeigned love to them, the point from hence offered.

That we in like sort may salute others, and thereby testify our love unto them.

I have already handled, and therefore I pass by it, and the thing we are especially to mark in these words is this, that the Apostle sent his own salutations to the Colossians, written not by the hand of his Secretary, as the foregoing salutations were, but with his own hand. Now what might be the reason of this? (for thence we shall gather the doctrine,) the reason of it is given by the Apostle himself, 2 Thess. 3.17. where he thus writes, The salutation of me Paul, with mine own hand, which is the token in every Epistle, so I write: as if he had said, I send salutations unto you written with mine own hand, and in this manner of writing, written in these characters, and after this form of leters (so I write) as a token and certain mark that I use in every Epistle of mine, whereby men may know them to be (indeed) my Epistles, and that they come from me, and are not counterfeit. We see then the reason why the [Doct. 1] Apostle here writ salutations to the Colossians with his own hand, it was this to prevent the danger of counterfeit Epistles that might pass under his name, that all might know by that his hand-writing, that it was Paul's own Epistle, and not one foisted, and thrust in instead of his.

Hence we may easily gather thus much.

That it is an ancient sleight of Satan, and his instruments, to thrust upon the Church (if possibly he may) forged and counterfeit writings instead of true, thereby to corrupt religion, and to deceive the people of God, it is an old stratagem, and trick of the Devil (if he can) to foist into the Church, bastardly writings, under the names of Apostles, and other Ancient writers, thereby to spread many errors, and for the corrupting of sound and wholesome doctrine.

Thus it was in the Apostles time, and therefore he writ salutations with his own hand, to prevent the danger of such counterfeit writings; yea this further appears 2 Thes. 2.2. Where he doth beseech them of that Church, by the coming of our Lord Jesus Christ, and by their assembling unto him, that they should not be suddenly moved from their mind, nor troubled, neither by Spirit, nor by word, nor by letter, as from him and the other Apostles, as if he had said, there be some that carry about counterfeit letters under my name, but be not you suddenly moved from your mind by such letters, bearing my name, or the name of some other Apostle.

And this being so in ancient times, even in the time of [Use. 1] the Apostles, we are not to marvel at it in times succeeding, especially in the days of Antichrist, and when he was in his ruffe, we are not then to think it strange, that then many counterfeit writings were thrust upon the Church, and we must know it is of no force, and nothing worth, which is commonly in the mouths of our adversaries the Papists: these are the Canons of the Apostles, these are the Decrees of the Fathers, these are the determinations of Councils; for many times such Canons, Decrees, and determinations, carrying the names of Apostles, Fathers, and Councils, if they be duly examined, prove no better then the idle dreams of fat-bellied Monckes; we find many counterfeit writings fathered on men of ancient times, which (indeed) were never known to them, yea from this sleight of the Devil came those forged Gospels of Nicodemus, of Thomas, of Bartholomew, the Acts of Abdias, and many counterfeit Epistles, as that to Laodicea, &c.

Now then for further use of this to our selves.

[Use 2] Seeing it is so, hence it follows that it is needful there should be some marks by which men may know Scripture to be true Canonical Scripture, there must needs be some infallible notes by which the writings of the Prophets and Apostles, may be discerned, and distinguished from all other writings of men whatsoever, and whereby men may be certified and assured that they are the writings of the Prophets and Apostles, and so indeed the true word of God.

Now what be these marks may somy say? If the Papists answer this question, they will tell you, the mark by which we may know Scripture to be true Canonical Scripture, is the testimony and tradition of the Church, because the Church saith so, and it is the tradition of the Church, that these and these are the Prophets and Apostles; and therefore we know them to be so; but this cannot be an infallible note and mark whereby we may know Scripture to be Scripture, because the authority of the Church is inferior to the Scripture, the excellency and authority of Scripture being above all men and Angels, as appears Gal. 1.8. Therefore the Church cannot authorize the word of God, and certainly assure men, this is Scripture, this is not; The Ministry of the Church may induce and move men to assent to the Scripture, but it cannot authorize it in the mind and conscience of any; no, no, there be other infallible notes and marks, by which we may know Scripture to be Scripture, and those perpetual, as namely.

• 1 The evidence of the Spirit imprinted in the Scripture, and showing it self in every line of it.
• 2 The purity and perfection of Scripture.
• 3 The consent of one part with another.
• 4 The antiquity of it.
• 5 The majesty of it in plainness of speech.
• 6 The power of it over the conscience. and
• 7 The wonderful effect of it; the Gospel being contrary to man's corrupt nature, yet hath it in all ages won men to it.
• 8 The certain prophesies of things to come, which none but God could foretell.
• 9 The admirable preservation of it against time and tyrants.
• 10 The Devils rage against them that follow it.
• 11 The judgments of God, that have befallen such as opposed it.
• 12 The constant sufferings of many millions that have shed their blood for the Gospel of Christ.

These, and many other like, are notes and marks whereby we may discern, and certainly know the writings of the Prophets and Apostles to be their writings, and may distinguish them from all other writings whatsoever.

And touching these, and the like infallible notes of Scripture, we must find them so to our selves, they must be means to settle our consciences, and to assure us that the Canonical books of the old and new testament, are (indeed) the word of God.

It is to be feared, if the Lord should suffer Religion to be altered with the time, that many amongst us would be found unsettled touching this point, and would be ready to yield consent to any counterset writings instead of the Scripture, time of trial may come we know not how soon; therefore labor thou to be settled in this assurance, that the Canonical writings of the Prophets and Apostles are indeed the word of the eternal God, and never rest till thou be thereunto persuaded by the evidence of the Spirit imprinted in them, and by the purity, perfection, majesty, power, and spiritual grace, appearing in them, yea, never rest till thou find that Spirit and grace powerful in thine own heart, and then undoubtedly, though never a man in the world acknowledge Scripture to be Scripture, yet thy heart seasoned with grace, will make thy mouth confess it.

And so much of the Apostles salutation written with his own hand.

Now to his precept (Remember my bands) be mindful of my imprisonment in praying for me, and in making use of it to yourselves.

Where first we may observe, that the Apostle did not dissolutely cast off the care of his own estate, he was not secure, as presuming upon his strength in time of his trouble, but himsefe begged of God continually, and he requested the Church also to beg for him, whatsoever should be needful for him in that estate.

Whence we learn thus much, I will but name it.

[Doct. 2] That God's children should be far from carnal security, and confidence in their strength and wisdom in the time of their trouble and afflicton, God's children should be far from presuming and lifting up themselves in regard of their strength in time of trial, by sickness, imprisonment or the like, they should then be instant with the Lord in prayer themselves, for strength, patience, and comfort, and all graces needful, and also entreat others to be mindful of them in their prayers to that purpose in time of trouble and trial, even the best and dearest of God's children have need of other men's help by their prayers to recommend them to God, craving for them strength, and patience, and comfort.

It is an easy matter to see and acknowledge God's mercy, [Use.] and good providence in time of health, peace, and plenty, and to rest contented therewith. But it is hard to the best to do it in time of trouble, and affliction, and to quiet themselves with God's disposing hand in the day of trouble, sickness, or any other distress, is no easy matter for the best of God's children: and therefore then they are to call upon God for strength, patience, and comfort themselves, and to entreat others to do the like for them.

This point I further handled, verse the 3. and therefore I pass by it and come to consider the precept it self, (Remember my bands.)

Where we are plainly taught this duty. [Doct. 3]

That we are to take knowledge of the afflictions of our brethren, and to be mindful of them, yea so mindful of them, as that we reach out our helping hand to them by prayer, by comfort, or otherwise, as occasion shall be offered unto us.

And this is further most plainly taught, Heb. 13.3. Remember (saith the author of that Epistle) them that are in bonds, as though ye were bound with them: and them that are in affliction, as if ye were also afflicted in the body. If our selves were in prison, or any way afflicted, without question, we would be so mindful of our selves, as we would earnestly call upon God for ease, comfort, release, and deliverance, and we would use all good means we were able to relieve our selves, so ought we to do to our brethren in time of their affliction, even to pray for their ease, comfort and deliverance, and to comfort and help them, as if we were in their stead.

The reason and ground of this we find, 1. Cor. 12.26. We are members of one body, and therefore should have a feeling of the hurt one of another, and be touched with it: yea so touched, as that we should be careful for the good of one another. We have often had occasion to speak of this point, yet it cannot to often be remembered, it is a duty wherein we are much defective: it was the complaint of the Prophet Amos 6.4.5.6. that men in his time did lie on their beds, and stretch themselves on their beds, and eat the lambes of the flock, and calves out of the stall; they sing to the sound of the Vial, they invent to themselves instruments of music like David. They drink wine in bowles, and anointed themselves with the chief ointment, but no man was sorry for the affliction of Joseph, [Use.] no man remembered the affliction of their brethren, and this complaint may justly be taken up against many in these days that enjoy health, wealth, liberty and plenty of all things, and they pass their time in feasting and jollity, and have little or no remembrance, at least no feeling remembrance of the afflictions of their poor brethren, well know thou whosoever thou art, this is thy duty, thou enjoying health and prosperity, thou art to have in thee a feeling remembrance of the miseries of others, we have a notable example in Daniel, though he himself was in great honor preferred above all the Princes of Persia, and second to the King, yet when he saw the captivity of God's people still continued, and the people of God still oppressed by the heathen, his heart was heavy, his soul melted within him, and he humbled his soul with fasting, Daniel. 9.3. so if thou see or hear that the people of God, or any one of God's children are in bonds, or any way afflicted, thyself enjoying liberty and freedom from the like affliction, and having cause of rejoicing for thy prosperity, thy heart ought to be resolved into sorrow, for their affliction, and to be touched with a feeling of it, and thou art to express thy sorrow by prayers and tears, and to reach out thy helping hand unto them as occasion shall be offered unto thee, and know thus much, that if thine heart be so taken up with the consideration of thine own prosperity that sorrow for the affliction of others cannot enter into it, yea such sorrow as will break out into prayers and tears, certainly thy heart is not right within thee.

One thing yet remains which is offered unto us from this precept (remember my bonds,) the Apostle would have the Colossians remember his bonds by making use of them to themselves for their own confirmation in the truth of the Gospel, the point from hence is this.

Other men's sufferings for the Gospel seen or heard of by us should become profitable to us, they should make us more firmly cleave to the truth of the Gospel, more soundly to profess it, yea thereby we should be the more moved to renounce the vanities of the world, from which we are called by the voice of the Gospel.

And consider we but thus much, have and do the Saints of God suffer much for the profession of the Gospel; yea have holy martyrs endured extreme torments, and shed their blood for the truth of the Gospel? and cannot or do not these things seen or heard of move thee to leave the vanities of the world, and more soundly and sincerely to profess the truth of the Gospel? surely then thou hast not profited by the consideration of their sufferings as thou oughtest, and one day the suffering of the Saints, and the blood of the Martyrs shall rise up in judgment against thee: see more of this chap. 1.24.

Come we to the Apostles prayer, with which he shuts up his Epistle it being (indeed) the last words of his Epistle (grace be with you) his meaning (as before we shown) in this prayer is thus much, the free and undeserved love and favor of God in Christ, with all the fruits and tokens of it be with you, so I wish, and I do fully believe it shall be so, it may be some may desire for the better understanding of this prayer, to be informed more particularly what be those fruits, and what be those tokens of God's free and undeserved love in Christ, let them know in a word, that the fruits of it are all spiritual blessings as the Apostle calls them Ephes. 1.3. wherewith the Lord doth bless his chosen in Christ, belonging to their eternal life and salvation, as (namely) remission of sins, Justification, adoption, sanctification, &c. and the tokens of that free and undeserved love of God in Christ are these, the holy means of salvation vouchsafed and made effectual to God's chosen by the operation of his Spirit, the sense and feeling of Grace in their hearts, temporal good things rightly and purely used. One grace or good thing taken away from them, and supplied by another vouchsafed unto them, affliction sanctified and made profitable to them and the like, and so this prayer of the Apostle (grace be with you) comprehends a desire of much good to the Colossians. And thus more fully understanding the words, come we to the matter of instruction hence offered; and first in that the Apostle concludes with this petition only, (Grace be with you) in that he wisheth to the Colossians no other good thing but this, that God's free grace & love might be with them, we may easily gather thus much

That nothing is more excellent, or more to be wished [Doct. 5] for, then the grace of God in Christ, the free and undeserved favor of God in Christ, with the fruits and tokens of it, is to be desired and sought after as the chiefest good thing and above all things whatsoever.

We have a notable example to this purpose in David, Psalm. 4.6.7. there be many that say who will show us any good? but Lord lift up the light of thy countenance upon us. Thou hast given me more joy of heart, then they have had, when their wheat and wine did abound, as if he had said, let others in the world desire, and seek after what they will, as riches, pleasures, honors, and the like, my chief desire is of the grace and favor of the Lord, Lord lift up the light of thy countenance upon me, therein stands my chief joy and comfort, yea I find more true joy and comfort in that, then in the increase of corn and wine, and in all the riches of the world. Thus also stood Paul affected, Philip. 3.8. he counted all things but loss, for the excellent knowledge sake of Christ Jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ, verse. 9. and that he might be found in Christ, and so in the favor of God thorough him, and there be many reasons of this why the grace and favor of God in Christ should be desired and sought after above all other things.

[Reason 1] First, the grace and favor of God in Christ is proper and peculiar to God's children: riches & outward good things are common to them with the wicked.

Secondly the grace and favor of God in Christ is the root and ground of all good things profitable and comfortable in this life, and in the life to come, it doth entitle us to all the comforts and good things of this life, and of the life to come, there is no good thing belonging to this life or the life to come, that comes from any other cause or ground but from the grace and favor of God in Christ, without that we have no title to the least blessing or good thing whatsoever, no not the least crumb of bread: and

Thirdly, the grace and favor of God in Christ, is that alone which doth season and sweeten all the outward things of this life, and makes them truly comfortable, and indeed blessings unto us, without which, they are but an heap of miseries, & (as the Preacher speaks in the book of Ecclesiastes ) accursed vanities and bitter vexations of spirit, given to make men more inexcusable, and to plunge them into deeper condemnation.

These reasons do sufficiently clear it, that the grace and favor of God in Christ is to be desired and sought after above all other things, and let not this be a matter of speculation, a matter of knowledge only. [Use.] Let us not only know it that the grace and favor of God in Christ is a most excellent thing, but let the consideration of the excellency of it affect our hearts and souls, and make us breath and seek after it above all things in the world, it is the common course of the most in the world, to toil and moil, to trudge up and down night and day, far and near, seeking after wealth, honor, pleasures, preferment, &c. but as for the favor of God in Christ, they regard it not, they have little or no care to find any assurance of that at all. Well, we must not only be able to speak of the grace and favor of God in Christ, and to commend it, and say, oh it is better worth then all the riches in the world, but the excellency of it must stir us up to desire it, and to spend both time and strength in seeking after it above all other things, and this we shall never do till we find our selves to stand in need of it, we must find our selves to stand in extreme need of God's grace and favor in Christ.

Happily some will say, is there any that thinks he stands not in need of God's grace and favor in Christ?

Indeed everyone in general terms will say he is a sinner, and will confess that he stands in need of God's grace in Christ, but yet many find not themselves to stand in extreme need of it, and that may thus appear: do not many in the world account great sins, little sins, and little sins no sins at all? do they not esteem Sabbath breaking, customary swearing, idle and foolish talking, petty trifling sins? and if they be reproved for these sins, be not their answers ready? do you make this so great a matter, a little working in the morning on the Sabbath, selling of a triflle on that day, now and then swearing and jesting a little? why, this is nothing, I pray God I never do worse, and then I hope I shall do well enough, and as for such as make conscience of these things, and carefully seek after assurance of God's grace and favor in Christ, do they not load them with odious and reproachful nicknames, calling them puritans, hypocrites, dissemblers and the like? Now what be these things (I beseech you) but plain evidences, and demonstrations, that howsoever many say they are sinners, and they stand in need of God's grace in Christ, yet they think they stand not in so great need of it as indeed they do? Labor we therefore to find our selves to stand in extreme need of the grace of God in Christ, and to find our selves without that in a most miserable case, in respect of the least of our sins, and finding our great need of God's grace in Christ, let us hunger and thirst after it above all things in the world, and be stirred up carefully to use the means that serve to work and increase assurance of God's grace and favor towards us, and to seal it up in our hearts, as namely, frequent and diligent hearing, reading and meditating in the word of God, prayer, use of the Sacraments and the like, and yet further to stir us up to affect the grace of God in Christ, and to seek after it above all other things, consider these things.

1 First, if a man be as wealthy as ever was Solomon, so that gold be as plentiful with him as chips or stones in the street, and he enjoys that wealth all his life, which is very uncertain, as Job saith 18.15. Brimstome is scattered on the house of the wicked, it is fit matter for God's vengeance, if the fire of God's wrath but touch it, it kindles presently and consumes all, but suppose he enjoy his wealth for the space of four score years, or an hundred years, yet if he want the grace of God in Christ, he is sure to have hell forever, and he that loseth his soul for the gain of all the world, hath but a miserable bargain.

2 Again, consider we that it is not all the wealth in the world that can do us any good in time of distress of conscience, and in the pangs of death; no, no, when a man is galled with the gripes of a guilty conscience, it is not all the world (if it were his) that could purchase the least dram of that comfort God's children find in their sealed apprehension of God's favor towards them, and it is only that that will minister comfort in time of distress of mind, and in the hour of death, and therefore learn thou to prize the grace of God in Christ as it ought to be prized, and let thy heart be set on it as the most excellent thing in the world. Labor to see thyself stand in extreme need of it, hunger and thirst after it, and seek for it above all things, and never rest seeking till thou find some assurance that it belongs to thee.

And that thou be not deceived remember the tokens of it before spoken of. Never rest till thou find the holy means of salvation powerful unto thee to thy true conversion, and to the working of grace in thee, and that thou hast some feeling of grace in thine heart, and that if the Lord give thee temporal good things, thou hast also power to use them aright, and dost use them purely, with prayer, and to right ends; not to riot, pride, and to wantonness, but to the glory of God, and to the good of thyself, and others, and that if the Lord take away some good things from thee, he supplies it another way; as if he take from thee health, wealth, or the like, yet he makes supply, by giving thee patience, and contentment, and that if thou be afflicted, thy afflictions are sanctified unto thee, and thou art made better by them, and if thou find these and the like tokens, comfort thyself, and assure thyself, God's grace and favor in Christ belongs to thee; and howsoever these, and the like tokens and signs of God's grace, and the sense of it in thine heart, may be lost for a time, yet God's favor it self can never be lost, but when all other things fail thee, that will stand by thee, and continue with thee forever.

In the next place note we in a word, that our Apostle begun with his wish of grace, to the Colossians, Cap. 1.2 Grace be with you and peace from God our Father, and from the Lord Jesus Christ: and here he ends with the same wish, Grace be with you.

[Doct. 6] Teaching us thus much.

That the free grace of God is the beginning and the end of all, it is all in all in the matter of our salvation. And this may be easily further confirmed, for why? Election is of grace, Rom. 11.5. Vocation is of grace, 2 Tim. 1.9. Justification is freely by grace, Rom. 3.24. Faith is of grace, Phil. 2.13. Eternal life and salvation is of grace, Rom. 6.23. [Use.] And all being thus of grace, where then is any place for man's merit, that our adversaries, the Papists, hold and maintain? Certainly God's free grace and man's merit cannot stand together; if all be of grace, there can be no works of preparation, meriting ex congruo (as they speak) not any work meriting ex condigno, these be but dreams, and devices of idle brains.

I leave them, and come to the last word, (Amen) In which the Apostle, as we shown) signifies his desire of the things he prayed for, and testifies his assurance to obtain them. Touching desire in prayer, I have heretofore spoken. Now concerning assurance of obtaining things prayed for, signified in this word (Amen) know thus much.

That we must come to the Lord in prayer with assurance [Doct. 7] to be heard, we must be able to say Amen to our prayers: assent and affiance of heart must go with the request of our lips made to the Lord, we must by faith rest on God, for the accomplishment of the things we have heartily dersied. Mark 11.24. Saith Christ, whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. I am. 1.6. But let him ask in faith, and waver not.

And that we err not touching this point, know that our faith in prayer must rest on the promise of God, and must believe the Lord will grant the things we pray for, as he hath promised them, the good things of this life, if the giving of them be for his glory, and our good, and spiritual good things absolutely. Thus must our faith in prayer ever have relation to God's promise.

Some may object, [Object.] that faith in prayer is not always needful, for God sometimes hears unbelievers, Psalm. 107. David shows at large, that when men are in distress and misery, both believers, and unbelievers, they cry unto the Lord, and he delivers them out of their distress; he gives there many instances, therefore it may seem that faith is not always necessary in prayer, to make it acceptable to God?

Answer: [Answ.] God doth sometimes relieve the oppressed, and hear their groans and cries, though they be unbelievers, not because their prayers do please him, and are acceptable to him, but for the execution of his justice upon such as wrong them. I am. 5.4. Behold the hire of the laborers which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts. It is thence clear, that oppression, and defrauding of the poor, be crying sins, and the cries of the oppressed bring down God's vengeance on their oppressors, God doth sometimes hear the cries and complaints of unbelievers, regarding their cause (namely) their wrongs, and oppressions, not their persons, or prayers: and this he doth for two causes.

1 First, to set forth the greatness of his mercy, that reacheth even to unbelievers, as he suffers the Sun to shine, and the rain to fall on the just and on the unjust, Math. 5.45. so he doth not contemn the tears of them whose cause is just, and calls for judgment, though themselves be wicked.

2 Secondly, God sometimes hears the complaints of unbelievers, regarding their cause, not their persons, or prayers, thereby to stir up true believers to call on him more earnestly, when they see that even the cries and the tears of the wicked are not fruitless, it is a notable inducemcement to stir up true believers to be earnest in prayer.

And let the consideration of it stir thee up that art a true believer, even to come to the Lord in the prayer of faith. Doth the Lord sometimes hear the cries and complaints of unbelievers, which have no promise made unto them? Then do thou remember the promise of God made to thee, and rest upon it by faith, according to the tenor of it, say Amen to thy prayers. Let the assent and affiance of thine heart go together with thy voice, and then undoubtedly the Lord according to his promise, will hear and grant thy request.

From the word Amen, some object on this manner.

[Object.] Say they, it is an Hebrew word, and so a word of a tongue unknown to the common sort, and yet it is used by them in prayer; why then may they not use many words of an unknown tongue, and a whole prayer in an unknown tongue?

Answer: [Answ.] Though the word (Amen) be a word of an unknown tongue, yet by use it is become as familiar as any other English word, and therefore this makes nothing for the defense of Popish prayer in an unknown tongue.