An Exposition Upon Colossians, Biblical commentary 4 · Chapter 4 · Verse 11
Vers. 11.
And Iesus which is called Iustus, which are of the circumcision, &c.
The third person that doth salute, is described by his proper name Iesus, and his surname Iustus.
Quest. May the name of Iesus be giuen to any man?
Answ. Quest.Before it was appropriated to the sonne of God, it was both lawfull and vsuall to giuegive it to men,Whether the name of Iustus may be giuen to any man now? as appeares by Iosonas name, which is the same, and the sonne of Syrake. But now it is not expedient any way: and therefore the Iesuites may change their names, like Iebusites as they are.
The name Iustus was not giuen him by the Iewes, but by the Romans, as the varying of the language sheweth:Answ. and in all probabilitie, giuen in praise of his faithfulnesse and true dealing with all men.
Quest. What may we doe to winne the reputation of iust persons?What we must do to winne the reputation of iust men?
Answ. 1. Be peaceable and make peace, and doe all things without murmuring or reasonings, Mat. 5.8 Phil. 2.15.
2 Be watchfull vntounto chastitie and the honestie of the seuenth commandement, 1. Pet. 2.11.12.
3 Let your conuersation be without feare, 1. Pet. 3.2.
4 Be not vaine in apparrell, 1. Pet. 3.3.
5 Get a meeke and quiet spirit, 1. Pet. 4.3.4.
6 In yeelding Apologie, be constant, and vnmoueable with all cheerefulnesse willing to giuegive answere, with all meeknesse, and reuerence, and good conscience 1. Pet. 3.15.16.
7 Shew all vprightnesse in thy calling, and this vprightnesse hath 3. things, 1 Diligence, 2 All true and faithfull dealing in words and promises 3 A conuersation without couetousnesse.
Finally to liue inoffensiuely is a strong inducement euen to the worst men, many times to draw from them a good testimonie euen of Gods children.
Thus of their names.
In the 2 place they are discribed, 1 by their countrey, they were of the circumcision that is Iewes. 2 By their praises, and thus they are commended, either for what they were to the Church in generall, they were labourers, fellow workers, or for what they were to Paul, they were to his consolation.
Which are of the circumcision] This is added perhappes to note, that euen those men though they were Iewes did subscribe to the Apostles doctrine, concerning the abolishing of Iewish ceremonies.
But by this periphrasis the Iewes were noted, not so much because God did once hereby distinguish and seperate them from the world as by a partition wall, but because of pertinacie in refusing (though they were Christians) to lay downe circumcision. This obstinacie of the Iewes should teach vsus, resolution for the truth and be more constant in all good courses then they obstinate in euill.
In the praise of their paines I note 1 Their paucity or fewnesse, (these only) 2 Their labour workefellowes. 3 The subiect about which they labour (the kingdome of God)
These only] Here obserue, 1 That when God hath any worke to do, there are found few faithful men to do it. 2 That a people, that hath had the meanes and been conuinced, if they turne not speedily, prooue of many others the most obdurate, and hard hearted, thus, almost the whole nation of the Iewes resisted Christ. 3 Persecution driues many Hearers into Apostacie, this was not the case of the Iewes in Rome onelyonly, but would be our case if the times altered.
What hearers amongst vsus are like to fall away if the times should change.Quest. What hearers amongst vsus are like to fall away if the times should change?
Answ. 1 Such as heare without affection. 2 Such as hauehave only a temporary faith. 3 Such as now forbeare societie with Gods seruants in the fellowship of the Gospell. For if now they shame their presence, how farre would they stand off in perilous times? 4 If these three onelyonly of all the Iewes were faithfull labourers in Rome, where was Peter if he had been at Rome, either Paul much wrongs him, not to mention him, and his eminent praises, or else the gaineing of a Bishopricke made him giuegive ouer his worke.
Workefellowes] Here consider 1 Their labour worke. 2 Their honor fellowes. For the first obserue 1 That Gods kingdome on earth is erected by mans hands, as the outward instruments, an honor done to man which is denied to the Angells. 2 Gods kingdome needs much labour and helpe, Ministers must worke, they may not be loiterers, yea they must worke hard, for cursed is he that doth Gods worke negligently, yea they must worke in their owne persons, not by substitutes; Magistrates also must helpe forward this worke by protecting the ministerie and good men, by compelling such as are by the high wayes to come, into Gods house, and by reforming abuses which hinder Gods grace and kingdome amongst men, priuate persons must helpe by instruction, admonition, consolation &c.
Fellowes] Here note 1 the honor of the labourers they are all one, fellowes though differing in guifts 1. Cor. 3.8.9. 2 Their vnitie some are workers but not Coworkers, for they preach not Christ purely. 3 Humilitie in the Apostle, imutable, in all though neuer so much excelling in place or gifts.
Vses of all First for instruction, 1 Pray to the Lord of the haruest to send foorth more labourers, though clergy men are very corrupt, and few of them faithfull, yet it is better our mouthes be filled with praiers then with reproches.
2 Ministers must studie to approue themselues workemen that neede not be ashamed 2. Tim. 2.15.
3 The people must take heede they hinder not Gods worke by disobedience, 1. Cor. 16.16.
Lastly must Ministers in their callings labour, surely then must eueryevery man worke in his calling also; else iust with God if pouerty attend slouth, yea women must worke and not destroy their houses by pride and idlenesse, and all both men and women must not talke of it as many do but set to it Pro. 14.23. nor begin onelyonly but perseuere Pro. 18.9. but some are so settled vponupon their lees in this point, that they are wiser in their owne conceit, then seuen men that can giuegive a reason.
2 For consolation to all Gods workemen especially Ministers, though they hauehave not so great gifts as others, yet if they shew all good faithfulnesse in discharge of their places, they are fellowes euen to Apostles, though all that wrought at the Tabernacle had not Bezaliels skill yet all were coworkers, yea Gods workemen differ from all the workmen in the world, For first God himselfe will worke with them, so will no Prince though the worke be neuer so princely. 2 Though their worke be not finished yet they shall receiue their wages,A threefold Kingdome of God. though Israel be not gathered, yet their iudgement is with the Lord and their worke with their God, Isay. 40.4.5.
VntoUnto the kingdome of God] There is a thereefold kingdome of God, First of nature Psal. 103.19. Secondly of grace Math. 3.2. Thirdly of glory Iohn. 3.3.
The kingdome of grace is here meant, here I obserue first the priuiledges of this kingdome. Secondly the properties or signes of the subiects. Thirdly the vses.
For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace,The priuiledges of the Kingdome of grace. may be three waies considered, for they are happie, first in their king, secondly in their lawes, thirdly in the personall prerogatiues of the kingdome.
1 They are happie in their King for he is nobly born the sonne of the most high. 2 He comes rightly by the crowne Psal. 2.7. 3 He is of eminent soueraignety, he hath a name written on his garments and thigh, The king of kings and Lord of Lords, Reuel. 19.16. Prince of the kings of the earth Reuel. 1.5. 4 He is a Prince of admirable qualities, wonderfull, counseller, the mightie God, an euerlasting father, prince of peace, one that keepes the gouernment vponupon his owne shoulders, Isa. 9.6. 5 Lastly he is immortall 1. Tim. 1.17 in the earth if a prince were neuer so good yet in this the subiects are vnhappie that they shall loose him, but Sions king will neuer die.
2 They are happie in their lawes, for they are not only cleerely digested in Gods sacred volume, but they are eueryevery way most perfect to make men wise to saluation and absolute to eueryevery good worke, such as neede no repeale nor addition, a perfect rule to all ages, and so are no lawes of man vnderunder heauen 2. Tim. 3.3.15.16 17.
3 They are happie in the personall prerogatiues of the kingdome, for … Heere is certaine safti… and quiet habitation for all the Kings subiects Isa. 33.20 21. Ier. 23.5.6. Secondly to all the subiects it is giuen to know …he mysteries of this kingdome Math. 13.11. Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich, Iam. 2.6. Fourthly, if any of the subiects fall into desperate crosses that they be without all meanes, yet they are prisoners of hope, and shall be saued and deliuered by the bloud of the couenant Zach. 9.9.11. Fiftly the King doth quiet himselfe in the louelove of eueryevery subiect and doth reioice ouer them with ioy, it is a great benefit to liue vnderunder a good King though the subiect be not knowne vntounto him: but a great fauour that the King should take notice of the subiect by name; but exceeding great comfort it is if the King louelove some subiect with a speciall louelove: thus doth Christ to all his subiects, which no King can do because his heart is finite. Sixtly, heere all subiects are sonnes Rom. 9.25.26. Seuenthly, They are all kings Reuel. 1.5.6. & 5.10 Rom. 5.17. Eightly, heere if any two of the subiects do agree on earth vponupon any thing whatsoeuer they desire their heauenly father will grant it Math 18.19.20. Lastly the properties of the kingdome shew the felicitie of the subiect for this kingdome.
First; Is in power not in word 1. Cor. 4.20. Secondly; Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world, Ioh. 8.36. Thirdly, It is without end, Luk. 1.33. Heb. 12.28.
Thus of the priuiledges.
The second thing is the properties of the subiects or the signes by which they may be knowne, and they are sixe.
First,6 Signes to know the subiects of Christs kingdome. They are a poore and penitent people Math. 5.3. & 3.2. Secondly They do gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell, and esteeme the comforts thereof aboue all treasures Math. 13.44.45. hence called the Gospell of the kingdome. Thirdly, They are a patient people, and do willingly forgiue each other his brothers trespasses, Math. 18.23. vlt. Reuel. 1.9. ordinarilie one cannot more darken their euidence then by their vnruly passions vnbridled, the king of Sion is meeke Math. 21.5. and so are the subiects. Fourthly; They may be easily knowne by their easie accesse to their King in their daily troubles, you may see them betimes eueryevery morning at the court gates Gal. 4 7. Psal. 5.2.3. where he giues his sonne he giues the spirit of his sonne into their hearts &c. Fiftly, They feare their king and his goodnesse, they are more affected with feare vponupon the sence of his mercy, then vponupon the sight of his iudgements Hos. 3.5. Sixtly; They make conscience of the least commandements, feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice; They make conscience of drinkings aswell as drunkennesse, of filthy speaking aswell as whoredome, Math. 5.19. & 13.33. they are new creatures, they hauehave not a new legge or an arme onelyonly, they labour to abound in grace and duties, 2. Pet. 1.11.
The vses follow.
First for instruction, if the estate of Christians conuerted by the powerfull preaching of the Gospell vnderunder the regiment of Christ, be so excellent an estate, and so happie and a king-like condition; it should teach, first all that are not yet conuerted to settle their hearts about this point,How men may get into the Kingdome of God. and that they may get into the kingdome of God, they must get an holy estimation of the happines of that estate, a kingdome should moue them much, Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes; behold heere God offers thee a kingdome. Secondly, pray daily and earnestly that Gods kingdome may come vponupon thee, Math. 6. Thirdly, practise what thou praiest, and by practise seeke the kingdome of God first Math. 6.33. and to this end obserue 4 rules.
1 Remoue what might hinder, that is by repentance cast off thy sinnes, no vncleane thing must enter heere, and it is plaine it is required Math. 3.2. Secondly, waite vponupon the preaching of the Gospell, for it is the Gospell of the Kingdome, and the keies of heauen, onelyonly take heede thou neither betray it by security, nor choake it by care Math 13. Thirdly, remember to seeke it with all zeale and earnestnesse, for the kingdome of heauen suffers violence and the violent take it by force Math 11.12. Fourthly, take heed thou giuegive not ouer when thou come neere to the kingdome of God, Mark. 12.34. for the children of the kingdome may be cast out.
2 Take heed of despising poore Christians, for God hath chosen them to make them heires of the kingdome, they must not be accounted of according to their outward estate in the world.
3 Those that hauehave attained this excellent estate must be exhorted to three things.
1 By godly conuersation to walke worthy of the kingdome of God 1. Thess. 2.12. 1. Pet. 2.9. Secondly to reioice in their King, and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal. 145.10.11. & 149.2. Math. 11.10. for many Prophets and great Kings hauehave desired to see such daies, and hauehave not seene them, in that cleerenesse we now see them. Thirdly, willingly to suffer for righteousnesse, 2. Thess. 1.5.
Lastly Ministers should heere be informed and prouoked by all meanes possible, in season and out of season to exhort perswade, beseech men, and turne themselues into all formes to preuaile, for it is about a kingdome they labour.
Thus for instruction.
2 It serues for reproofe First of such as can be so easily content either to want or loose the meanes, the kingdome of God is taken from them Math. 21.43. Secondly, of the waiwardnesse of caueling hearers that can neuer be set downe but are still obiecting, against this word of doctrine or the estate of Christians, these are condemned Math. 11.16. &c. Thirdly, it is a great error to rich men in speciall, who are threatned with impossibilitie to enter into this Kingdome, if they do not aboue all other men looke to themselues, Math. 10.23.24. Fourthly, of the discontentments of Gods seruants vnderunder crosses, is there no king in Sion? or is it no priuiledge that the first Dominion is come vntounto them, Micah. 4 9. Fiftly, it specially reprooues those wicked persons that professe by their workes they will not hauehave Christ to raign ouer them by his word Luk. 19.14.27. Zacha. 14.17. woe is vntounto them, and woe to such as shut vp the kingdome of God before men Math. 23.13.
3 For comfort to all Gods seruants. Did so great Kings and Prophets desire to see these things we see? what is it to enioy such a Kingdome? was it a great offer in Herod to offer halfe his kingdome, what is it in God to giuegive a whole Kingdome, better then any Kingdome on earth? yea this comfort is the greater, in that such christians whose grace is but like the graine of mustard seede, may be possessed of this Kingdome.
Which hauehave beene to my consolation.]
Doctr. The labours of Gods seruants are a great comfort vntounto good men, it is a comfort to see Gods worke prosper, and besides ioy in the holy Ghost is wrought in their hearts by the power of the word preached.
Quest. Why many hearers hauehave no more comfort in hearing.What should be the reason, why many that come constantly to heare Gods seruants▪ yet get not consolation, or not the comfort they desire.
Answ. The lets of comfort are either 1 in men, or 2 in God.
In men they are either of frailtie without any great sinne, or such as arise of sinne.
The lets of frailtie are specially two. 1 Bodily distemper by sicknesse or melancholy, but this may be tried thus if they be dead hearted in all other things aswell as hearing and praier &c.
2 Waiwardnesse in the distresse of conscience when the soule refuseth comfort Psal. 77.3.
The lets of comfort that arise of sinne may be considered two waies, first as they are in the worser sort of men. Secondly, as they are also in the better sort. In the worser sort these are the lets; First impenitencie Ier. 8.6.8. Secondly, Prouidence Ier. 6.10. Thirdly, vile affections such as are.
1 Worldly griefe or fretting. 2 Worldly cares, these are thornes. 3 Rage and passion Rom. 15.4. 4 Lust 2. Tim. 3.6. 5 Enuie 1. Pet. 2.12▪
4 A spirit of slumber Rom. 11.7.8. &c. 5 Contrarietie or contradiction in opinions Phil. 2.1.2.
In the better sort 1 want of preparation, plowing must go before sowing Math. 17. Of attention Isa. 55.3.4. Of estimation of comfort receiued Iob. 15.11. Of godly sorrow Isa. 61.62.
2 Preuailing of other ioies.
3 An ouer high expectation.
4 Presumptuous sinnes.
5 Spirituall satietie and fulnesse, when they seeme to hauehave grace enough, and want nothing, too like the Laodiceans Reuel. 3.
Thus in men.
2 God doth restraine consolation, sometimes for reasons secret to himselfe, sometimes for reasons reuealed, but not to vsus, as
1 To teach vsus to know that comfort is his gift, and to draw vsus to looke aboue the meanes. 2 To teach vsus to liue by faith and not by sence. 3 To scourge vnthankfulnesse, 4 To compell vsus to the vse of other of his ordinances, too much neglected.
Thus of the lets.
To passe from this point we may here obserue, 1 An immutable praise in the Apostle, he enuies not the labours of his brethren, he is so farre from it that he reioyceth in it. 2 we may see that the wisest and greatest men hauehave neede to be comforted of meaner men. 3 Heere is a reproofe of such workemen as by their labour grieue Gods people, and are as thornes and goades in their sides but comfort them they do not.
Thus of the salutations of the Iewes.
The salutation of the three Gentiles follow, the first is Epaphras who (besides the report of his salutation) is described 1 by his office the seruant of Christ. 2 By his relation to them, who is one of you. 3 By his louelove to them shewed by striuing in praier for them. 4 By his zeale not onelyonly for them but for the two neighbour Churches, vers. 13.
This Epaphras was the Cities preacher among the Collossians he is kept back at Rome for a time that so Tichicus might confirme the doctrine before taught by Epaphras.
Quest. But why is the Apostle so long in speaking of him being so short in the mention of the rest? Answ. It is the Apostles discretion to honor him before his owne people.
A seruant of Christ] He was a seruant of Christ first as a man and so by the necessitie of creation he must serue Christ whether he would or not. 2 As a Christian man and so he serues him willingly and in religious workes. 3 As a Preacher of the Gospell, and so he serues Christ in a speciall function in the Church.
Doctr. 1 Ministers are Christs seruants, whence followes two thinges, first they must do his workes. Secondly, they must not be seruants of men.
Doctr. 2 The estate of the Ministers of God is an estate of seruing not of raigning, they are not Lords ouer Gods heritage, nor must they thinke to be like the Princes of the Nations.
Doct. 3. It is a great honour to be Christs seruant; for all his seruants are freemen, and their wages is euerlasting: and therefore wee should louelove to be his seruants, neither should it euer seeme euill vntounto vsus to doe his worke. Besides, it is a great comfort to poore Christians, though they cannot be Kings and Apostles, yet they may be Christs seruants, which Kings and Apostles hauehave accounted their greatest honour. Thirdly, men must take heed of despising or abusing Ministers, seeing they are Christs seruants, yea it is not safe to abuse any Christian for that very reason. Lastly, seeing it is so great a dignitie to serue Christ, both Ministers and people must be carefull to performe Christs seruice, with obseruation of what Christ requires, for the manner or rules of his seruice.
Ministers must not seeke their owne things, Phil. 2.21. they must not be giuen to wine, not to filthy lucre, not fighters, not couetous, not profane in their families, not young schollers, not scandalous, 1▪ Tim. 3.3.4.5.6.7. 2. Tim. 2.24. they must faithfully care for all the matters of the Church, Phil. 2.20. they must serue with all modestie and teares, Act. 20.19.
Christians in their seruice of Christ must remember to lay aside all immoderate cares for the profits and pleasures of this world: ye cannot serue Christ and mammon. 2. That Christ will not be serued but in newnesse of spirit: the old heart can doe Christ no worke Christ will accept, Rom. 7.6.
Who are Christs seruants.Quest. But who are Christs seruants?
Answ. If you speake of ministers, it is answered negatiuely, Gal. 1.10. Hee that preacheth mans doctrine, or goeth about to please men, he is not the seruant of Christ. If you aske of Christians in generall, it is answered Rom. 6.16 His seruants you are to whom ye obey. If ye conscionably endeuour to obey the word of Christ, you are the seruants of Christ; otherwise yee serue sinne vntounto death.
For conclusion, let vsus so settle our hearts to serue Christ, that we remember to doe it, 1. constantly at all times, 2. sincerely by doing all his workes both publike and priuate.
Which is one of you.] Doct. There is a speciall louelove due to fellow-citizens. This I hauehave noted before. But I adde, that the louelove of Citizens must shunne fiue things, as great rockes to make the shipwracke of true affection vponupon: 1. Opposition or quarrell and suits in matter of estate. 2. Enuie at the prosperitie or trade of others. 3. Faction or banding into sides in matters of gouernment. 4. Schisme in matter of Religion: but it is to be noted, that it is prophane and fleshly men that hauehave not the spirit of God, that cannot abide others because they runne not with them into the same excesse of riot, for Gods seruants would faine liue at peace, Iud. 18.19. 5. A reioicing together in euill. The louelove that leads men from their calling to goe from tauerne to tauerne, or from sport to sport, is not true Citizen-like louelove, it is base and vnwarrantable.
The third thing in the description is his louelove to his people, shewed by praiing for them. In his praier note
1. The action, that he doth pray. 2. The subiect persons for whom, for you. 3. The circumstance, he praies absent. 4. The varietie of his praiers, praiers. 5. The feruencie of his praiers, striueth. 6. The constancie of his praiers, alwaies. 7. The matter he praies for, 1. their perseuerance, that yee may stand, 2. their perfection amplified, by the measure, (full) and by the extent of the subiect, (in all the will of God.)
Praier. The force of praier.] Doct. Praier is the vsuall remedie and refuge for Gods children in their griefes and desires: a remedie I say for all times, persons, and places. As for griefes and feares, it is of force and auaileable, 1. against the troubles and cares of the world, Phil. 4.6. 2. against the stings of secret tentations and preuailing sinnes, 2. Cor. 12.9. Matth. 9. 3. against the shame of euill workes past, both the blushing and gnawing of the conscience inwardly, and outwardly the reproach of name, Zeph. 3.11. 4. against sicknesse, Iames 5.15. 5. against ill tongues, Psal. 119.4. 6. against the feare of apostacie, 2. Tim. 2.19. And these are the most vsuall things that need to trouble any childe of God. And as for desires, it is a plaine proposition, that God is rich to all that call vponupon him, Rom. 10.12. This shewes the felicitie of eueryevery childe of God, to whom God hath giuen the spirit of his sonne into his heart as a spirit of praier; for wee see he cannot be miserable that can pray: and it should teach vsus that if we would be counted Gods people, to shew that we trust God, by pouring out our hearts before him in all places and at all times, Psal. 6.2.8. 1. Tim. 2.8.
For you.] Doct. 1. Ministers must pray for their people, as well as preach to them. And as this may humble ministers vnderunder the sense of the neglect hereof, so it should teach the people to requite their labour in the Lord, by praying for them againe: but especially they should take heed they send not their teachers with hearts full of griefe to complaine of them.
Doct. 2. Praier for others is a principall signe of our louelove to them. Heereby ministers may trie whether they louelove their people, and parents whether they louelove their children, &c.
Doct. 3. In that Epaphras praieth for them absent, he is therein a patterne of a true pastor; no distance of place can make him forget the louelove of his people.
Praiers. Sorts of praiers.] There be diuers kinde of praiers: for they are varied first by the place, for there is publike praier, and there is priuate praier, either with our families, or alone by our selues. Secondly, by the manner, and that either for forme, or affection: for forme, there are not only ordinary set praiers, but eiaculations, short requests or desires, cast out vponupon sudden opportunities; these be praiers, and accepted of God, though the words be few or abrupt. For affection in praier, there is praier vntounto which is required the vsuall deuotion of the heart, and there is supplication which is with speciall instance and importunitie, Phil. 4.7. Thirdly, by the instrument, there is the praier of the mouth, and the praier of the heart. Fourthly, by the matter, for there is deprecations for turning away of iudgements, and confessions with acknowledgement of sinne, and petition in matters of request, and thankesgiuing for benefits receiued.
Striueth.] But why must we striue in praier? Because of the greatnesse of our owne wants & necessities, and because it is a great losse to lose our praiers.
What striuing in praier imports.Quest. But what doth striuing import? It imports earnestnesse as it is opposed to coldnesse, when we draw neere to God with our lips, but our hearts are farre from him: or to spirituall fainting in praier, Luk. 18.1. Secondly, tendernesse of affection, both sorrowing and reioicing in praier, according to our occasions, and the matter of praier. Thirdly, a resolution to take no deniall. Fourthly, difficultie, for fighting imports opposition.
Eight things we must fight against in praier.Quest. But what must we fight against in praier? Answ. 1. Carnall counsell. 2. Distractions by the lusts of the flesh or cares of the world. 3. The obiects of our owne flesh. 4. Our owne vnskilfulnesse to pray, striue to learne to pray better. 5. Hardnesse of heart. 6. Sleepinesse o… our body. 7. The temptations of Satan. 8 Wee must striue against God himselfe, as Iacob did by wrestling to get the blessing.
Vse. For reproofe of such as neuer complaine of any impediments in praier, nor care how they speed: their condition is as farre from happinesse, as their practise is from dutie. And they are to be blamed, that complaine of their lets and discomforts in praier, but yet they striue not. But wee should learne to harnesse our selues,Note and conscionably striue against all that might hinder vsus; and to this end set our selues in Gods presence, and beseech God to heale our infirmities, and helpe vsus against all the lets of praier, and stirre vp in our hearts the promises made to praier, obseruing fit times, and watching to all opportunities, to be importunate when any doore is opened.
Lastly, would one be feruent in spirit? They must then looke to 4 things. First, they must serue the Lord; for a profane person can neuer be feruent. Secondly, they must labour to reioice their soules with the hope of a better life; for such comfortable meditations inflame the spirit. Thirdly, wee must get patience vnderunder worldly crosses and tribulations, else the cares and vexations of the world will choake all true feruencie. Fourthly, wee must continue in praier; for vse and experience breeds feruencie.
Alwaies.] We must be constant in praier, 1 Thess. 5.16. Luk. 21.36. To pray alwaies, is to keepe a constant order in the daily performance of this dutie, and besides to pray vponupon all occasions and opportunities. The profit comes by this constancie in praier, appeares by the proofes, to bee 1. much ioy, 1. Thess. 5.16. 2. they that pray continually, shall escape the last terrible things, and be able to stand in the day of Christ, Luk. 21.36.
Heere wee may see the difference betweene a godly minde and a carnall heart. The godly minde is alwaies praying, but the carnall heart is seldome without a sense of tediousnesse, with a desire to be rid of the burthen of it.
The reason why Gods children be so willingly imploied in much and often praier, is partly because God commands them to pray alwaies, partly because they finde vnutterable benefit and refreshing in praier, and partly they daily get heereby what they desire, Mark 11.24.
If any take vntounto them the words of those wretched Iewes, Mal. 3.16. and say what profit is it to keepe Gods Commandements, or to walke humbly, and that they could neuer finde any good by it, I can soone answere that in their praiers and obedience there was no profit, for indeede they did not walke humbly, nor in the power of godlinesse did they keepe Gods Commandements.
Ob. But hauehave not the best of them all, their sinnes, distractions and wants, as well as others? how then can they be so bold and frequent in praier?
Sol. The children of God hauehave priuiledges, others hauehave not; for their wants are couered by Christs intercession, and their suits are followed in heauen by Christs aduocation, 1. Iohn 2.1. and framed in earth by the spirit, Rom. 8.26.
Ob. But how can they finde matter for so much praier?
Sol. If men had by the law gathered the catalogues of their sinnes, and learned to see and feare the iudgements sinne might bring, if they had obserued the daily straits of a mortall condition, if they had considered the almost infinite occasions of praier for themselues and others, they would not thus obiect.
Ob. But there are some that doe pray, and that alwaies too, against their corruptions, and yet cannot speed, nor get strength against them.
Sol. If they hauehave constantly praied (which yet I doubt) then the reason is either they watch not in practise to cut off the occasions of euill, Luk. 11.36. or they striue not with importunitie to preuaile with God, Luk. 18. or else they cannot be truly affected towards Gods grace in others: for if enuie at the graces and estimation of others raigne in thee, it is iust with God to denie to giuegive thee that grace thou enuiest in others.
To conclude, if any man hitherto carelesse of this dutie, be now desirous to be instructed how to pray as he ought, with words, affection, and successe, let such a man put on a minde to obserue the rules following.
1 Thou must forgiue all thine enemies,Rules for praier. and resolue to liue without malice, Matth. 6.
2 Thou must constantly heare Gods word, else thou canst neuer pray, but God will abhorre thee and thy praiers, Pro. 28.10.
3 Thou must get and shew a mercifull heart to man, if thou wouldest preuaile to obtaine merciemercy with God, Pro. 21 13. Matth. 5.7.
4 Thou must carry thy selfe orderly and quietly in the familie, 1. Pet. 3.7.
5 Take heed of hypocrisie in praying to be seene of men, Matth 6.
Ob. But I want words. Sol. Pray God to giuegive thee words, and minde thine owne way, by considering thy sinne and wants, by the law.
Ob. But I want the affections of praier. Sol. Search whether there be not some vile affections, lusts and passions vnmortified, Psal. 66.18. 1. Tim. 2.8. and pray God to giuegive thee the spirit of compassion, Zachar. 11.12. Yet in all this take heed of securitie, rest not in beginnings: God will take that at the first, which he will not still be content with. Learne to pray better.
Thus of the sixt thing.
The last is the matter he praies for.
That ye may stand.] Concerning perseuerance heere are foure things to be obserued.
Doct. 1. That in the visible Church there may be such as will not stand: and this is true both in true members, and in seeming members. The true members may fall either by infirmitie, and so the righteous falleth seuen times, and riseth againe, or by presumption, falling to the practise of grosse euils, out of which they cannot recouer, but with extreme sorrowes. The onelyonly seeming members, not only may, but certainly will fall, and that most an end finally, without recouerie. So Demas, Iudas, Ioash, and many moe. This should teach vsus, not to thinke it strange if wee see apostacie in men that hauehave roomes in the Church, and hauehave acknowledged the truth according to godlinesse.
The miserie of such as fall away.Doct. 2. That it is a fearefull thing to fall away, a worse condition likely a man cannot chuse for himselfe, 2. Pet. 2.20.21. For Satan will re-enter, and gaine a stronger possession then euer he had, yea their dispositions vntounto euill may seuen times more be enflamed then euer before; seuen deuils worse then the former may enter. It were better to be ground vnderunder a milstone, then thus to liue in apostacie, Matth. 21.44. Such persons are abolished from Christ, Gal. 5.4. They are in the power of Satan, 2. Tim. 1. last. Their latter end is worse then their beginning. It had beene better for them neuer to hauehave knowne the way of righteousnesse, then hauing knowne it to depart from the holy commandement giuen vntounto them. They are as hatefull to God as dogges and swine, 2. Pet. 2.20.21.22. yea they may so order the matter▪ that they may fall into such a condition as there will remaine no more sacrifice for sinne.
Quest. But what should be the causes of their apostacie?
The causes of falling away.Answ. The causes are either without them, or in themselues. Without them, are ill counsell, as in the case of Ioash, and the effectuall working of Satan, not onelyonly to glut himselfe in the bloud of their soules, but thereby to worke scandall in the weake, and scorne in the wicked.
Within themselues, the causes are in some vnbeleefe aRom. 11.20., in some pride and the vanitie of our owne conceits b1. Tim. 6. vlt., in some couetousnesse and ambition, so in Iudas and Demas, in some the very leuitie and vnconstancie of their nature, in some the concupiscences of the lusts of the flesh c2. Tim. 3., in some certaine opinions wilfully receiued, as iustification by the law dGal. 5.4., or that the resurrection is past e2. Tim. 2.16 17.18., or the like: but the generall cause is the want of practise of that we heare fMatth. 7.. And therefore let him that standeth take heed lest he fall, or by any meanes be turned away from the louelove of the truth g2. Pet. 3. vlt. 2 Cor 10.11., and the rather, considering that many that are fallen, had great knowledge hHeb. 6.4., and great ioy in hearing the word iMatth. 13., and great affections to the ministerie, (for so had the Galathians to Paul kGal. 4..) and besides they were such as in reformation did forsake the filthiness… of the profanenesse of the world l2. Pet. 1.20, and had a taste of the heauenly gift, and were partakers of the holy Ghost, and tasted of the powers of the life to come mHeb. 6.4.5..
Ob. But some one may say, they that are fallen finde no such miserie in their estate.
Answ. Thou knowest not what they finde: 2. They are for the most part cast into a spirit of slumber.
Ob. But they fall not from religion: for they are Protestants still, and not Papists.
Answ. There is a totall apostasie, and an apostasie in part: they fall f…om the sinceritie of religion. Demas did not turne Gentile, or the Galathians, nay the Pharisies that committed the sinne against the holy Ghost, did not openly renounce religion. And therefore let men take heed of falling from the simplicitie that is in Christ Iesus n2. Cor. 11.3.. And thus of the second doctrine.
Doct. 3. Perseuerance may be obtained: a man may stand and hold out to the end oRo. 5.1.2.3.. God is able to stablish vsus p1. Cor. 15.1.. And the word of God is Gods power, not only to regeneration, but to saluation qRom. 14.4.. The weapons of our warfare are mighty r2. Cor. 10.4., and great power is made knowne in weakenesse s2. Cor. 12.10.: onelyonly beleeue, and vse the meanes.
Doct. 4. Much praier is a great meanes to obtaine perseuerance, and will preuaile: though this be not the only meanes, yet it is an effectuall meanes.
How many waies Christians may be said to be perfect.Perfect.] A Christian man may be said to be perfect diuers waies.
1 In the cause or fountaine of holinesse: so good gifts are said to be perfect, Iam. 1.17. viz. as they are from God.
2 In respect of consecration or calling, so the word that some translate to make perfect, is translated by others to consecrate, Heb. 1.10. and 5.9. which importeth that Christ may be said to be perfect, because hee was separated or dedicated, or called to perfection, or hath a perfect calling.
3 In respect of acceptation, not in respect of operation, the Lord accounting our confession of imperfection for perfection.
4 In respect of parts, though not in respect of degrees: hee is perfect in that he hath holinesse in eueryevery part, though not in such measure. Thus to be perfect is to be sanctified thorowout.
5 Comparatiuely, not positiuely, comparatiuely I say either with carnall men, or ordinary hearers, or infants in grace. A Christian that makes conscience of all his waies, and can louelove his enemies, is perfect tMath. 5.48.in comparison of carnall men, that follow the swinge of their owne corruptions and affections, and so hee is too in respect of ordinarie hearers, that seeke not the power of godlinesse: and as for infants in grace, tis perfection to be of ripe age, or strong in the grace or knowledge of Iesus Christ u1. Cor. 14.20. Eph. 4.12. Hos. 5.14.. And so the doctrine that is to be propounded is called the doctrine of perfection *Heb. 6.1..
6 In respect of truth, though not in respect of absolutenesse: thus he is perfect, because he desires and indeuours after perfection, though in act hee attaine it not. Thus vprightnesse is the perfection of a Christian after calling.
7 In respect of men or common estimation, and so hee is perfect that is vnrebukeable.
8 In respect of the end, and so he may be said to be perfect three waies.
1 In intention, because he sets perfection as a marke to shoot at xPhil. 3..
2 In respect of duration, because he holds out to the end.
3 In respect of accomplishment, because hee finisheth what he vndertaketh in godlinesse or mortification, he doth it not by halfes, or in some parts of it, for so to perfect is translated to finish yAct. 20.24. Ioh. 4.34. & 17.4..
Heere then we see what we must doe to be perfect men: we must confesse conscionably our imperfection, we must liue in vprightnesse, and not in any grosse or presumptuous sinne;What we must do to be perfect. wee must finish what we vndertake in godlinesse, and we must striue after perfection; wee must louelove our enemies, and rule our tongues zIam. 3.1. & 1.5., and let patience hauehave her perfect worke: hee that doth this is a perfect man.
But a man shall neuer attaine vntounto this vnlesse he labour for much knowledge a1▪ Cor. 14.20.▪ and to that end exercise himselfe in the word of righteousnesse bHeb. 5.14., and besides a man must withdraw himselfe from the world, and deuote himselfe to sinceritie, and especially a man must get a great deale of louelove, for that is the bond of all perfectnesse cCol. 3.14..
Full] The faithfull are said to be full both in respect of the number of faithfull persons added to the Church, dActs.and in respect of the plentifull performance of the rich promises of God e2. Thess. 1.11and in respect of holding out till their course be fulfilled fRom. 11.25., but I take it to be meant of fulnesse in graces, and duties, in both, fulnesse is required, in duties fulnesse is taken for abundance, and sometimes for the fulfilling of some particular, office or charge, both are required gAct. 9.36. Phil. 1.11. Act. 12.14.26., in graces there is a fulnesse of faith and knowledge, and of zeale, hAct. 6.3.5.8.and of ioy iIoh. 3.29. & 15.11.. The fulnesse of faith is the confidence, and vndaunted assurance of it, the fulnesse of knowledge is the largenesse of vnderstanding and discretion, the fulnesse of zeale is the power of wordes and affections, the fulnesse of ioy is the truth and contentment of it.
Hence wee may discerne the state of the soule of a Christian, it is like a vessell vnderunder the conduit pipe of Gods ordinances filling more and more, by the influence of Christ till it come to be brim-full.
Hence we may see cause to be greatly humbled, because our workes are not full before God.
Now if any shall thinke this doctrine of fulnesse to be a doctrine of discouragement, he may note these things for remoouall of that obiection.
1 That it is a kingdome men labour about, and therfore should not thinke much if much be required of them. 2 We may fill spiritually, though we do not discerne it. 3 God requires not fulnes at first, but by degrees. 4 That the Lord hath in many Scriptures, promised to help vsus, against all tentations and impediments, whether arising from our owne weaknesse, or from without vsus.
In all the will of God.] Caietan a Papist makes a stop at, all, and reads it, in eueryevery thing, by the will of God, and deliuers the sense thus: That yee may be consummate, in respect of your selues, & full in respect of others in eueryevery spirituall thing, by the will of God, that is, not by your owne merits (note that) but by the grace of Gods will.
But I thinke it should be read, as ordinarily it is read, and so I obserue that we should take counsell for the informing of our faith and reforming and perfecting of our liues, at the will of God.
Which serues for great reproofe, of the course of the most men, who are aduised and guided, either by carnall reason, or by the lusts and wills of their carnall freinds▪ or the lusts and tentations of Satan, himselfel1▪ P…t. 4.2. Ioh: 8.44., or the inclination of their owne flesh, how are worlds of men swayed by these or some of these, almost in all matters of religion: if reformation and the practise of the sinceritie of the Gospell, may not get the consent of their owne carnall reason, or of such and such friends, &c. then it must neuer be gone about. But contrariwise, we should learne to sticke to Gods will in all things, yea we should pray earnestly, that wee might neuer be beaten from this Anchor-hold, but that in all estates, in prosperitie and aduersitie, in life and death, we might constantly exalt the glory of Gods will, to yeeld it for euer our acknowledgment of soueraigntie ouer vsus mPsal▪ 40.8.10..
Secondly, note heere that wee must respect all Gods will▪ and thus wee are tyed to respect all the will of God, both in respect of knowledge, and in respect of practise, for wee should labour to be made rich in all things, in all kinde of vtterance and in all knowledge n1 Cor: 1.5., we should be expert in the word of righteousnesse, accustoming our selues continually, to exercise our wits about discerning of good or euill out of the worde oHeb: 5. vlt.: in practise wee must hauehave respect to eueryevery commandement of God, and as Dauid did, we must labour to doe all Gods will, and not be like Saul or Herod.
This may serue first for confutation of the Papists, that will not allow the will of God to be the onelyonly rule, though they grant it to be a perfect rule. But let vsus detest their subtle distinction, and in the simplicitie that is in Christ Iesus, acknowledge that there is a will of God, for eueryevery opinion and worke of eueryevery man of God, sufficient to make him perfect in all knowledge, and eueryevery good workep2 Tim. 3.16..
Againe, if this doctrine were soundly vrged thorough eueryevery commandement, it would ransacke the hearts of carnall men, and then manifestly let them see,The arraignment of the ciuill honest man. the vanitie of their false and wilde presumption of ciuilitie and Gods liking of them and their honest meanings; It is true, they dare not say with their tongues, there is no God, but is there not such talke in their hearts? or could they not wish there were no God aPsal: 14.1.. They worship not Sunne, Moone, nor Starres, but is there in them that warmth of louelove to the true God, that they can louelove him with all their hearts and all their soules qDeut: 6.5.? where is that liuely knowledge of God rIo: 17.3.? where is that trembling feare of God sHab: 3.16.? where is that glorying in God tIer: 9.24.? where is that cleauing vntounto God uActs 11.23.? doe these men eueryevery day commit their wayes and their workes vntounto God *Psal: 37.5. Prou: 16.3.? These men vse to wonder at Hereticks, but what formes of God do they conceiue in their heads eueryevery day? They will not blaspheme God to his face: tis true; but will they not murmure from day to day at the worke of his hands x1 Cor. 10.10.? They place no diuinitie in the signes of heauen, but will they not feare them neither? yet this is condemned as well as the other yIer. 10.2.. It is true, popish Images are gone out of their sight in the Churches, but are the pictures of the Trinitie gone out of their houses? They thinke indeed it is too bad neuer to come to Church, or to giuegive God no worship, but do they make conscience of cold seruice of God, or luke-warmnes zRevel. 3.15., and continued hypocrisie? For may it not be truly said of them▪ their hearts almost neuer come to Church aIsa. 29.13., sure their soules will be indited in the day of Christ, and conuicted too for obstinate Recusants; witchcraft, coniuring and charming is naught, they say, but is going to witches and coniurers and charmers naught too in their opinion bLevit. 20.6. Esay 8.19.20.? To forsweare a mans selfe they hold it somewhat vile, if it may be discerned, but what conscience make they of swearing in their common talke, especially by petty othes, and that which is not good cMath. 5.34.37.? They dare not curse God, but they dare curse the creatures of God by the name or iustice of God: they dare not talke directly against God, but they dare vse Gods titles without reuerence dDeut. 28.58.. They say they know all comes from Gods blessing, but doe they daily seeke the sanctification of their callings and the creatures by the word and prayer e1 Tim. 4.4.? We all say the Sabbath must be sanctified, but who makes it his delight? we condemne labour on the Sabbath, but where are those Nehemiahs, that will restraine this monstrous abuse in the Citie, of hyring laborers on the Sabbath. Though for many Sabbaths one after an other, they trauell hither many hundreds of all sorts from all parts round about, and fill the streets almost with tumults on the Lords day, from the morning till neere the euening, yet none seeks the reformation of this matchlesse abuse? or if any would restraine it, how are they opposed? The Lord giuegive repentance to those that hauehave sinned this way, and lay not the toleration of this damned abuse to their charge. Men say at length, it is naught to keep open shops, or ride to Faires on the Sabbath day, but who repents of the idle and fruitlesse spending of the Sabbath? wee doe somewhat in publike duties, but who cares for the priuate duties in the family on the Sabbath? Men will not openly raile on Magistrates, but how licentious are mens tongues in priuate? or when doe men affectionately pray for their superiors? where is a well ordered Familie to be found? Say that men forbeare bloud, fighting, doe they forbeare anger, enuy, frowardnesse, bitter words? They auoide whoredome, but doe they shun filthy speaking and lust? Some men shun drunkennesse, but doe they shun drinkings f1 Pet. 4.3.? Open stealth is abhord, but secret fraud and deceit is common g1 Thess. 4.6. Deut. 25.13.. Couetousnesse is condemned, but in worldlinesse men are drowned, and see it not. Gaming for pounds and hundreds is easily censured, but for crownes and shillings, it is no offence. Men make some conscience of false witnesse in Courts, but at home they make no conscience, of euill speaking, or suspitions, or censures. It may be men would be loath to be found guilty, of raysing slanders, but yet men louelove lies hReuel. 22., if any body else will inuent them: and they will goe about with tales and spread them iLeuit. 19.16., they will discouer secrets kPro. 11.13., they will slaunder by scoffing or iesting lEph. 5.4., they will report part of mens words, but not all, or not in their sense mMath. 16.61. Ioh. 2.19., and for euill thoughts and worlds of contemplatiue wickednesse, these men neuer care for.
Obiect. But some may say,11 Obiections answered. what neede all this adoe, it is precisenesse to be so curious. Answ. It is true it is precisenesse, and wee are commanded to walke precisely for so the word is Eph. 5.15. And besides there is that necessitie of it, that vnlesse our righteousnesse, exceede the righteousnesse of the Scribes and Pharises (who yet lead a ciuill life) wee cannot enter into the kingdome of heauen nMath. 5.20..
Obiect. But we see the most men and those too, men of great place and learning, do not fauor such stricktnesse.
Answ. What then; such is the calling of a Christian that not many mightie, not many wise, not many noble &c. wilbe drawne to deny themselues that they may be saued: But yet we must enter into, at that streite gate that fewe finde o1. Cor. 1.27. Math. 7..
Obiect. But there is none can do as you require.
Answ. In many things we sinne all, but yet Gods children do endeauour after the holinesse required confessing their faileings, and no sinne hath dominion ouer them, but now other men allow themselues in these euils, and thinke all is well, and hauehave no desire or indeauor to shew their respect to all Gods commandements, but venture all to Gods merciemercy, yea they will not forgo such sinnes, as they can leaue if they list, they will continue in sinne that neither bring them pleasure nor profit.
Obiect. But might some one of the better sort say, what are wee bound to respect all Gods wills, and to be perfect and full, and to stand so too? who is able to beare it? is it not a heauie yoake?
Answ. It is true that all this is required, and heereby we may see whether sinne hath bought vsus, and what impotencie is now in vsus: It is true also that a mortall condition is a hard condition. Our Sauiour meant some thing when he said striue to enter into the straite gate. Yet a Christian needs not faint, for it is all good worke, and he is to obey no worse a will, then Gods will, and for no worse an end then his owne good, and with no worse company then all the Saints.
Obiect. But the multitude of my former sinnes troubles me, that I cannot with that comfort addresse my selfe to vndertake this strickt course.
Answ. This is thy comfort that in Christ there is a propitiation for all thy sinnes past: and now that God calls for this obedience he will accept thee as righteous by forgiuing thee all former accounts pRom. 3.25..
Obiect. But if all were forgiuen me yet I cannot do all that God requires of me in his law.
Answ. Thou art not vnderunder the law but vnderunder grace, qRom. 6.14.thou art freed from the rigour of the law, so that thou extend thy desire and indeauor to all the will of God, thy perfection is but vprightnes.
Obiect. But in my best seruices there is much euill.
Answ. Christ makes request for thee, and by the vertue of his intercession, the euill of thy good workes is hid and couered.
Obiect. But I am so weake I cannot finde strength almost to do any worke of God, much lesse all and to hold out too.
Answ. As weake as thou hauehave subiected themselues to all Gods wills, of which some now sleepe in the Lord, who from small beginnings grew to great abilitie in Gods seruice: what may not grace like a graine of mustard seede rMath. 13.grow, too in short time, besides Gods ordinances are mighty through God, to fulfill our obedience s2▪ Cor. 10 4.6., and God will shew his power in thy weakenes t2. Cor. 12.9., yea it is his couenant not only to require all his will, but to giuegive vsus his spirit to cause vsus to do them uEzech. 36.27..
Obiect. But if I were set in neuer so good a case, and had for the present neuer so good successe, yet I feare falling away.
Answ. God will keepe the feete of his Saints *…. Sam. 2.9..
Obiect. But I hauehave tried a great while, and I hauehave great helpes, and yet I finde not any such graces or fulnesse, or any such likelihood to stand.
Answ. It is one thing what is and an other thing what thou feelest. 2 Consider whether thou hast not desired to do all Gods will, and endeauoured it as thou knewest it, and that with desire to do all perfectly, certainely the will, study, care, desire is accepted with God. 3 Consider whether God hath no… let thee see all this while that thou art accepted as full and perfect, what sinne hast thou begged pardon for and not obteined it? what dutie or grace is it that thou hast praied for constantly, and God hath vtterly denied to answere thee? if God hauehave accepted thee why dost thou charge thy selfe falsly?
Obiect. But I know not all Gods wills, much lesse can I do them.
Answ. It shall be to thee according to what thou hast, and not according to what thou hast not; increase in knowledge that thou maiest increase in grace, what shall I say? Consider but the recompence of reward, God will reward eueryevery worke, and should we not then doe all his wills? though the taske be hard and labour great, yet the pay and gaine is exceeding great, if we had so many waies to thriue in our estates, we would refuse no labour, Oh why should we not seeke the gaine of doing eueryevery will of God?
Thus of the twelfth Verse.