Exposition of Colossians, Sermons · Chapter 1 · Verse I
VERS. I.
Paul an Apoſtle of Ieſus Chriſt, by the will of God, and Timotheus our brother.
THIS Epiſtle was written by S. Paul, The generall reſolution of th…s Epiſtle. The time and place when this Epiſtle was written. The occaſion of the writing of this Epiſtle.when he was priſoner at Rome. The occaſion of the writing of it was a report brought vntounto him concerning the eſtate of the Church at Coloſſe, that after they of that Church had beene conuerted by Epaphras to the faith of Chriſt, and inſtructed in the truth of religion, according to the doctrine of the Apoſtles, they were in danger to be ſeduced by falſe teachers, raiſed vp by Sathan, who ſought to impoſe and thruſt vponupon them the obſeruation of circumciſion and certaine rites of the ceremoniall law aboliſhed by Chriſt, and to entangle them by many philoſophicall ſpeculations, and to bring in the worſhip of Angels, and many other ſorts of will worſhip deuiſed by themſelues. The Apoſtle hearing of this imminent danger like to fall vponupon them, was induced to write this Epiſtle vntounto them, as an Antidote againſt poiſon, and a remedie againſt theſe euils. The ſumme and ſubſtance of this EpiſtleThe ſumme and ſubſtance of this Epiſtle. is thus much: That the Coloſſians ought to continue conſtant in the doctrine of ſaith deliuered vntounto them by Epaphras, and to auoid the corruption of flattering nouelties and deceiuers, and to ioine to conſtancie in faith, ſtudy, care, and practiſe of good life; to which purpoſe he ſubioines many exhortations both generall and ſpeciall.The diuiſion of this Epiſtle. The materiall parts of this Epiſtle, beſides the Proeme and the Concluſion, are two The firſt is concerning Chriſtian doctrine, in the two firſt Chapters. The ſecond touching Chriſtian life and conuerſation, in the two chapters following. And ſo much be ſpoken of the general, reſolution of this Epiſtle.
The ſumme and diuiſion of the firſt Chapter.And to omit further ſubdiuiſion, this firſt Chapter containe, foure parts: The firſt is a comprehenſion of ſuch things as are premitted in the firſt and ſecond verſe. The ſecond is the proeme or entrance, ſtanding on a congratulation and comprecation, from the third verſe to the 12. The third is a ſummarie declaration of the doctrine of Chriſtian faith, from the 12. verſe to the three and twentieth. The fourth is an exhortation to a conſtant continuance in that doctrine, from the 23. verſe to the end of the Chapter. And ſo much of the firſt Chapter in generall. Touching the firſt part,The argument and ſubdiuiſion of the firſt part. containing things premitted, therein is offered to our conſideration the ſender of this Epiſtle, the parties to whom it was ſent, and the ſalutation of them. The ſender in the firſt verſe, Paul, who ioineth to himſelfe Timothie a brother. And he deſcribeth himſelfe by his office and the efficient cauſe of it, that hee was an Apoſtle, and deſigned to that office by the will of God. The parties to whom it was ſent, are ſet downe in the ſecond verſe, namely the Coloſſians, who are ſet out by three epithites, Saints, faithfull, brethren, and all theſe in Chriſt. Then followeth the ſalutation in the laſt words, wherein the Apoſtle wiſheth and praieth for two things to be giuen, Grace and peace, and both theſe from God the fountaine of all good things, and from him as hee is our father in Chriſt, and from the Lord Ieſus Chriſt the Mediator, by whom all good things come. And ſo much be ſpoken in generall of the firſt part of this Chapter. Come we now to ſpeake of the firſt verſe of this Chapter.
Paul an Apoſtle. Paul deſcribed by his office.] The word Apoſtle in generall acception ſignifies one ſent as a Meſſenger: in the New Teſtament with this addition [of Ieſus Christ] it ſignifies more ſpecially one called immediately by Chriſt to preach the Goſpell, and by him ſent to the whole world, without limitation, and to that end furniſhed with vnderſtanding and knowledge of the Goſpell, and doctrine of ſaluation, immediately by the inſpiration and reuelation from the ſpirit of Chriſt, hauing infallible aſſiſtance and teſtimonie of the holy Ghoſt, that hee cannot erre in executing his Apoſtolical office, and hauing alſo the gift of working miracles, of conferring the holy Ghoſt by laying on of hands and of correction, as Peter corrected Ananias and Saphira, Act. 5. The meaning then of Paul in ſaying an Apostle of Ieſus Chriſt, is this, that he was thus called to be an Apoſtle thus furniſhed, & had this aſſiſtance, teſtimonie and power by the will of God, that is, by the eternall counſell and purpoſe of God, who as he ſaith Gal. 1.15. ſeparated him, &c. The words then are thus to be vnderſtood, that Paul was immediately called by Chriſt to the office of an Apoſtle, and ſent by him to preach the Goſpell to the whole world, and to that end furniſhed with knowledge of the doctrine of ſaluation by immediate inſpiration of the ſpirit of Chriſt, with the infallible aſſiſtance of the ſpirit, and deſigned to that office by the eternall counſell and purpoſe Doct. 1 of God. Come we to the doctrine. Firſt,EueryEvery true teacher is able to ſhew his commiſſion. it is to be marked that Paul here ſtands vponupon his office and calling, that he is an Apoſtle immediately called and ſent, and this hee doth almoſt in the beginning of eueryevery one of his Epiſtles, to put a difference between himſelfe and falſe Apoſtles; whence only note we thus much,Note. that all true teachers are able to ſhew their commiſſion that they are lawfully called and ſent to preach, that they hauehave both the inward and outward lawfull calling. Chriſt himſelfe tooke not on him the office of Mediator, nor the office and honour to bee made the high Prieſt, but as he was called to it of his father Heb. 5.5. Much leſſe ought any to take on him the office of a publike teacher without lawfull calling. And therefore it is Anabaptiſticall to thinke that any man that will may preach without ſpeciall calling. A word is ſufficient of that point. In that Paul was an Apoſtle of Ieſus Chriſt, one immediately called and ſent ſent by him to preach the goſpell, it followeth vponupon this neceſſarily, that his doctrine deliuered in this, and in his other Epiſtles, is heauenly, and is to be embraced, beleeued, and followed as the doctrine of Chriſt Ieſus. For why? his doctrine being giuen by inſpiration of the ſpirit of Chriſt, both for matter and manner, he teaching as hee was acted and moued by infallible aſſiſtance of the ſpirit of Chriſt, it muſt needs be the vndoubted oracle and immediate word of Chriſt, and ſo to be receiued. Paul therefore giues thankes to God on the behalfe of the Theſſalonians, Theſ. 1.2.13. that they receiued of him and other Apoſtles the word of the preaching of God, not as the word of men, but as it was indeed the word of God. Obiection. Objection. Some may ſay Paul ſpake and deliuered ſome things in writing not giuen by inſpiration of the ſpirit of Chriſt, but of himſelfe, as hee ſaith to the remnant I ſpeake,1. Cor. 7.12. and not the Lord, and therefore ſome things recorded in the Epiſtles of Paul are not to be receiued as the word of Chriſt.
Anſwer. Anſwer. The meaning of that place alleadged is that the Lord had not giuen any ſuch expreſſe commandement as Paul there deliuered, but he by collection and interpretation of the Scripture did gather it, & ſo ſpeake not of himſelfe, but by the aſſiſtance of the ſpirit of God, as wee finde in the 40. verſe of that Chapter and ſo notwithſtanding that it remaines a truth that the doctrine of Paul and of the other Apoſtles of Chriſt is heauenly and ſimply to be beleeued, and obeied as the doctrine of Ieſus Chriſt.
This may ſtrengthen vsus againſt the poiſon of all other Vſe. 1 doctrines either contrary or differing from the doctrine of the Apoſtles and teach vsus to hold them within compaſſe of the Apoſtles owne cenſure of Anathema. The …eachers of the Church of Rome can ſhew no warrant for their calling. Gal. 1.8.9.If any man or Angell preach otherwiſe &c. hold and adiudge him accurſed; and let this arme vsus againſt all the deuiſed doctrines of the Church of Rome, for let that Church proue vntounto vsus that their teachers hauehave apoſtolicall power and authority the ſame that the Apoſtles of Chriſt had and the infallible aſſiſtance of the ſpirit of Chriſt in that they teach differing from the doctrine of the Apoſtles and then we ſhall hauehave ſome reaſon to condeſcend to their opinions and to receiue their vnwritten traditions; but if that be a priuiledge and prerogatiue belonging only to the Apoſtles the planters and firſt founders of the Church of the new Teſtament, and not deſcending and paſſing by ſucceſſion to any other (as indeed it is) ſurely then we cannot hold their ordinances and traditions being (at the leaſt) diuers from the conſtitutions of the Apoſtles any other thing then meere inuentions of their owne braines. Object. But they reply and plead for themſelues that their traditions and ordinances are not to be taxed as meere inuentions of men, becauſe they are not ordained by meere humane power, but by Chriſt his warrant and authority by ſuch as are placed ouer his Church of whom Chriſt ſaith,Luk. 10.16. He that heareth you heareth me ſo that their traditions and ordinances are not appointed by meere humane power, but by the holy Ghoſt ioyning with their teachers in the regiment of the faithfull. A faire colour and gilding ſet vponupon a rotten poſt.
To anſwer them and their allegation (He that heareth you, Anſw. heareth me &c.) it is true indeed that he that heareth the Apoſtles and ſuch as follow them in the office of teaching, the paſtors and teachers of the new teſtament heareth Chriſt, but how? ſurely ſo long as they teach nothing but that Chriſt hath taught. Chriſt hath not aſſured vsus that whoſoeuer heareth men (though calld to teach) heareth him ſimply whatſoeuer men teach; but ſo long as men preach Gods word, and doctrine thence grounded, and that appeares,Ioh 14 26. the comforter (ſaith Chriſt) which is the holy Ghoſt, there Chriſt promiſeth that his ſpirit ſhall ſuggeſt and bring all things to the minds of his Apoſtles and their followers which he had taught them, not any new doctrines or reuelations; they then that ſpeake any thing of their owne contrary or diuerſe from the doctrine of Chriſt and his Apoſtles in the new teſtament, falſly pretend the holy Ghoſt, and let the Church of Rome ſet what gloſſe ſoeuer they can vponupon their vnwritten traditions, they cannot free them from being found meere humane inuentions, and their worſhip built vponupon them, vnreaſonable and fooliſh, for deuiſed worſhip muſt needs taſte of the veſſell whence it came, the braine of man, full of ignorance and folly in matters concerning God and Vſe. 2 his worſhip. As we are to auoide doctrine contrary and diſſenting from the doctrine of the Apoſtles and to hold it accurſed ſo are we to yeeld reuerence faith and obedience to the doctrine of the Apoſtle Paul and to whatſoeuer is taught agreeable to the ſame,All reuerence is due to the doctrine of the true miniſters of the Goſpell. as to the doctrine of Ieſus Chriſt, as if Chriſt ſhould ſpeake immediatly from heauen, for the miniſters of the Goſpell being the Ambaſſadors of Chriſt and ſpeaking in his ſtead as we hauehave it,2. Cor. 5.20. and being faithfull and deliuering nothing but the reuealed will of Chriſt are to be heard as their Lord and maſter Chriſt Ieſus whoſe meſſengers and Ambaſſadors, they are. Queſt. Queſt. It is not the letter but the ſence and meaning of the holy Ghoſt in the writings of the Apoſtles that is to be heard and receiued, as the doctrine of Chriſt now as S. Peter hath told vsus:2. Eph. 3 16. in the Epiſtles of Paul ſomethings are hard, &c. and there is difference of expoſitions of the writings of the Apoſtles: How then ſhall we that are vnlearned know what doctrine is agreeable to the true meaning of the holy Ghoſt, in the writings of the Apoſtles? I anſwer Anſwer. firſt in generall as one doth in a like caſe vntounto the Papiſts, obiecting that the ſcripture is hard and therefore to be kept from the vulgar and common ſort; though many things in the Epiſtles of Paul be hard yet the way and meanes to come to the true vnderſtanding of them is to read and heare them diligently, to marke them attentiuely,Note. to pray heartily and to iudge humbly. But for more ſpeciall direction to know what doctrine concluded out of the writings of Paul is agreeable to the meaning of the holy Ghoſt in the ſame, we muſt remember two things which by diligent reading and carefull obſeruation any one may eaſily find in the writings of the Apoſtle. Firſt that the whole teaching of the Apoſtle doth run vponupon Chriſt his whole doctrine,1. Cor. 3.11. as a ſtructure or houſe is built on Chriſt the foundation as himſelfe ſpeaketh, no man more aduanced the glory of Chriſt, euincing and proouing iuſtification and ſaluation in and by him alone, and none more withſtood ſuch as preached the law or intermingled the law with the Goſpell in the matter of iuſtification then he did, we preach Chriſt &c. and Chap. 2.2. I eſteemed,1. Cor. 1.24. &c. and many like ſentences we find in his Epiſtles he runs almoſt in eueryevery line vponupon the name of Chriſt and the aduancement of his glory. The ſecond thing to be remembred is that in the doctrine of the Apoſtle concerning the worſhip and ſeruice of God, which we are to performe in way of thankfulneſſe for his mercy,Rom. 12.1. the Apoſtle doth vrge vponupon vsus inward holineſſe and ſpirituall worſhip and ſeruice. I beſeech you, &c. and in this Epiſtle he much condemnes externall worſhip and worſhipping of Angells and commends vntounto vsus inward holineſſe and ſpirituall worſhip. By theſe two generall things remembred we may eaſily diſcerne who expound the writings of the Apoſtle aright and deriue doctrine from thence conſonant to the meaning of the holy Ghoſt, (namely) they, who with the apoſtle preach Chriſt with all due reſpect of his glory in the worke of redemption and ſaluation, and without any impeachment or derogation from him in regard of his kingly, prieſtly, or Propheticall office, they that teach Chriſt in all things to hauehave the preheminence as it is verſ. 18. of this Chapter, and propound ſpirituall worſhip and ſeruice of God ſtanding in mortification of the fleſh and newneſſe of life, and that theſe are eſſentiall notes of true doctrine we find them laid before vsus by S. Iohn in his firſt Epiſtle the fourth, in the triall of ſpirits in diſcerning the ſpirit of truth from the ſpirit of error, he teacheth that the doctrine is good and of God that is founded on Ieſus Chriſt incarnate, and holds the truth of his incarnation. And ſecondly that propoundeth ſpirituall worſhip of God for ſaith he verſe 5. falſe teachers and Antichriſtian ſpirits are of the world and ſpeake of the world, they are earthly and carnall they teach a plauſible and pleaſing worſhip fitting the folly and corruption of mans nature, conſiſting in bodily exerciſes rites and ceremonies, things of great eſtimation and admiration in the world; on the contrary the teachers and ſpirits that are of God, euen in outward actions of religion require inward heauenly and ſpirituall worſhip of God agreeable to the will and nature of God ſtanding in true faith of the heart, true contrition of the ſoule and other fruits of Gods ſpirit. By theſe two notes, namely preaching Ieſus Chriſt incarnate with all due reſpect of the honor of his name as …e only king, Prieſt, and Prophet of his Church, and by propounding ſpirituall worſhip of God we may eaſily diſcouer the expoſition and doctrine concluded from the writings of the Apoſtle, which is moſt agreeable to the meaning of the holy Ghoſt in theſe writings and hauing found the truth we are to cleaue vntounto it, and to yeeld reuerence, faith and obedience to it as to the doctrine of Ieſus Chriſt. So much touching the deſcription of Paul by his office.The deſcription of him from the efficient cauſe of his office. Note. Now to the efficient cauſe of it in the words following, (By the will of God;) we are to marke that the Apoſtle in ſetting down the efficient and firſt true cauſe of his Apoſtleſhip, excludeth his owne will, that he was called, to be an Apoſtle and ſent to preach the Goſpell not by his owne will, but by the will of God. He had no ſuch will or diſpoſition, in himſelfe, no doubt he was vnwilling, but the Lord who in his eternall councell had appointed him to that office in his good time by his grace called him and of vnwilling made him willing, and euen then when he was a bloudy perſecuter, the Lords will Doct. 2 was effectuall to make him a famous preacher.God brings his purpoſe to paſſe for the good of his children oftentimes when they are moſt auerſe and repugnant. Exod. 4.13. See then how the Lord brings his purpoſe to paſſe for the good of thoſe that belong to him, in their aduancement to ſome good place and calling euen then, when they themſelues are moſt auerſe, vnwilling, repugnant and vtterly againſt it. We read when Moſes ſhewed himſelfe moſt backward, pleaded excuſe and entreated the Lord to ſend ſome other then the Lords will was effectuall to aduance him to that honor to be the meſſenger to Pharaoh to deliuer Iſrael to hauehave the leading and gouernment of a mighty people. We find the like of Ieremie the Prophet in the firſt Chapter of his prophecie, and when Ionah the Prophet flatly refuſed to go to Niniueh, & as he thought fled from Niniueh, then the Lord ouerruled him and aduanced him to be a meanes of the repentance of that City, as we read in the prophecie of Ionah. Vſe. Doth the Lord by the effectuall Vſe. 1 working of his will call and aduance men to ſome place and calling,Strength to our faith that the Lord will aſſiſt vsus in our lawfull callings. euen then when they are carried in a contrary courſe. Let this then in the firſt place ſtrengthen our faith in his prouidence and goodneſſe, that when we are called and ſet in any lawfull calling and goe on with good conſcience in that calling, the Lord will aſſiſt vsus and helpe our infirmities. For doth the Lord call to any ſeruice and not giuegive ſtrength to performe it? yes doubtleſſe though we find our infirmities ſtill reſting vponupon vsus, yet if we hold on a conſtant courſe in that calling we ſhall find ſupply of ſtrength. The Lord could (if it had ſo pleaſed him) hauehave made Moſes eloquent but he did not, that his glory might more appeare, yet he was with his mouth and taught him what to ſay as he promiſed.Exod. 4.12. Moſes found continuall aide and aſſiſtance and ſupply of his want from the Lord, and thus ſhall they that goe on with good conſcience in a lawfull Vſe. 2 calling. Againe doth the Lord many times diſpoſe them that belong to him,Gods prouidence watcheth ouer his children when they full little thinke of it. to a place and dignity cleane contrary to their meaning, will, purpoſe, and courſe of life formerly held? then let all Gods children learne for their comfort that Gods prouidence watcheth ouer them for their good, when they full little thinke of it, full little did Paul thinke when he breathed out threatnings and ſlaughter againſt the Church of Chriſt that he ſhould hauehave been a preacher of his Goſpell, but that good wil and prouidence of God ouer his, euer waketh and neuer ſleepeth, though they ſleep, and neuer thinke of any ſuch thing, nay pleaſe themſelues in a contrary courſe, yet his prouidence is working for their comfort, health, life, aduancement vntounto honor, &c. doe not many naturall things make this a cleare point and preach thus much vntounto vsus? growes not the graſſe and corne when we ſleepe, and the beſt hearbs for our health and vſe? Come not ſweet ſhewers when wee ſleepe that make husbandmen reioyce and ſing? and many other things make it manifeſt that the good prouidence of God watcheth ouer his children for their good when they full little thinke of it;Heſt 6. excellent is that ſtory of Mordecai to this purpoſe. We there find that king Ahaſhueroſh when he could not ſleep commanded the Chronicles to be read before him and finding there the loyalty of Mordecai that he had diſcouered a treaſon intended againſt him & yet had no honor nor dignity giuē him for that diſcouery, the king preſently thought how and which way was fit to honor him and it was concluded by the aduice of Haman (who thought that the honor intended would hauehave light vponupon himſelfe) that Mordecai ſhould be apparrelled with royall apparrell &c. as followeth in the Chapter. Poor Mordecai no doubt was a ſleepe when this was concluded, and little thought of any ſuch matter, but the good prouidence of a gratious God that neuer ſleepeth ſent this comfortable mercy to his child for his honor and for the good of the whole Church by his aduancement. Oh then let this and the like examples teach vsus that Gods prouidence watcheth ouer vsus for good when we little thinke of it, and that our good God purpoſeth to as many as be his children, ſuch good as we can hardly imagine and let vsus neuer fall from this God by diſtruſtfull feare, that ſo careth and prouideth for his when they are aſleepe, and when they runne on in a contrary courſe. We are further to marke that Paul riſeth vp and aſcendeth from his calling to the will of God, that he was now called to be an Apoſtle and being called he knew the Lord had before in his will and purpoſe appointed him to that office, for he knew not this but by the euent: whence ariſeth this doctrine that Doct. 3 the will of God is ſignified and reuealed vntounto vsus either by the ſcripture the written word of God,Gods will reuealed either by ſcripture or by particular euents. or by particular euents, by the iſſues and falling out of things good or euil, for it is certaine that nothing comes to paſſe but by the will and prouidence of God, if it were otherwiſe the Lord were not almighty, which is not to be imagined, when therefore anything is come to paſſe Gods will is therein reuealed. For example when a mans houſe is burnt and his goods conſumed then Gods will and pleaſure is reuealed touching the loſſe of ſuch things as Iob ſaid.Iob 1.21. The Lord hath taken becauſe the Lords will was manifeſted in the loſſe of his goods.
Obiect. Objection. Is Gods will reuealed in the euent of things good and euill, then God willeth euill? Anſw. Anſwer. Euill is twofold, of puniſhment, and of ſinne. The firſt God willeth and is the authour of it, for puniſhment being a worke of iuſtice againſt ſinnne, is good, is willed, and wrought by God.Iſa. 45.7. Amos. 3.6. But for the euill of ſinne we muſt conſider a difference betweene ſinne it ſelfe and the euent of ſinne, or comming to paſſe of ſinne, the firſt of theſe is euill, and the other good in reſpect of the end, to which it is by God diſpoſed, namely his glory in the manifeſtation of his iuſtice and mercy. Now God willeth not ſinne it ſelfe, but the euent or comming to paſſe of ſinne, but how? not by effecting it, but by withholding his grace from the creature, and not hindering it when he might if he would and ſo ex conſequenti, God willeth the euent of ſinne he not hindering it willingly permits it to be done for a good end, euen his glory, for the manifeſtation of his iuſtice and mercy. Vſe. Vſe. Would we then know Gods will both for matter of faith and fact,Knowledge of Gods will for faith. Fact is from the word of God, and of particular good and euill by the euents. both things to bee knowen beleeued and practiſed, looke then into the word of God. Would we againe know his will concerning particular good or euill, to come vponupon the outward eſtate of our ſelues or others, then tarry we the time the Lord hath appointed to diſcouer and make it knowen vntounto vsus by euent. It is exceeding raſh and haſty boldneſſe in ſome, who dare goe about to ſearch the will of God in things to come, by the helpe of wizards, witches and diabolicall meanes, yea a thing more frequent and common, and as wicked and damnable it is, that ſome many times gather arguments of life or death, of good or euill ſucceſſe vponupon their actions and buſineſſe, by the flying or crying of birds, by bleeding of the noſe, burning of the eare, falling of ſalt, by dreaming &c. This is a great abuſe and profanation of the workes of Gods prouidence, the Lord hath not appointed theſe things to manifeſt his will in things to come to bee ominous or to portend good or euill, and to obſerue them to that end, is a ſuperſtitious deuice of men ſeduced by Satan,Note. without any Chriſtian or naturall reaſon. The Lord ſometimes ſuffers the euent to anſwer the fooliſh obſeruation of ſuch as giuegive heed to theſe things in iudgement becauſe they giuegive heed vntounto them,Deut. 14. and by that meanes the Deuill ſteales out of their hearts that aſſured truſt in the prouidence of God, which is the chiefe ſtay of true beleeuers amidſt the troubles and diſorders of this world, and ſo, as the Preacher ſaith, as the fiſhes are taken in an euill net, Eccleſ. 9.12.and as the birds are caught in the ſnare, ſo are they ſnared in the euill time when it falles vponupon them ſuddenly, they know not which way to turne themſelues and to winde out of that trouble, nor whereto finde comfort, remember wee what wee finde to feare God aright,Deut. 28. and truly and then bleſſed ſhall wee be at home, abroad, in towne, in field, in basket, in dough, in ſheep, in kine, &c. And contrariwiſe, curſed for want of religion and the feare of God, for that is reuealed to be the cauſe of Gods curſe, not becauſe the Rauen flew ouer the houſe, &c. Now further, Paul making the will of God the efficient and firſt cauſe of his Apoſtleſhip, that being an outward ſtate and condition of life, this generall concluſion followeth: from hence that the will and Doct. 4 prouidence of God doth appeare,Gods prouidence is to be ſeene in the diſtinction of men into ſeuerall callings and is to be ſeene in the diſtinction of men into ſeuerall callings, in ranging men into ſeuerall orders and degrees, diſpoſing ſome to be Apoſtles, ſome Rulers and Magiſtrates, &c. For howſoeuer it ſeemes to be againſt nature; that whereas all men are of one nature, ſprung of one originall, alike ſubiect to death, there ſhould bee ſo great inequalitie amongſt them, yet heerein ſhines forth the wonderfull prouidence of God, who out of ſo ſundry orders and degrees of men doth gather a ſweet harmony and agreement, for the maintaining of he fellowſhip and ſociety of mankinde, without which it could not ſtand, for one could not endure and beare another, there would range many outrages, vnleſſe men were held in with the bridle of ſome greater authoritie and power, yea more then this, the prouidence of God doth cleerly ſhew it ſelfe, euen in the confuſions and diſorders that be amongſt men diſtinguiſhed into ſeuerall callings, when in the place where there ſhould be Iuſtice, there is wormewood, and in the place of Iudgement wickedneſſe, yet therein appeares the prouidence of God, who doth wiſely order and diſpoſe things ſo diſordered and intangled to a very good end, namely, the preſeruation of the ſocietie of mankinde: for it is a true poſition, better a tyranny then an Anarchy; better to endure tyrannicall oppreſſing Magiſtrates, then to hauehave none at all: for that ſtate where there is no publike power at all, but eueryevery man may doe what ſeemes good in his owne eies, in ſtead of one tyrant makes many. Heerein then appeares the prouidence of God, by diſpoſing men into different degrees & callings, though they be corrupt and diſordered in their places, yet the Lord by his infinite wiſedome doth order and diſpoſe them to a good end.
Vſe. This may ſettle and ſtay our mindes from wonder and amazement, when we ſee many corruptions and diſorders in men of placeA ſtay to our mindes when we ſee diſorders in men of place. and authoritie, when iuſtice and equitie is bought and ſold as though the Lord did not regard: for certainly the Lords eie is ouer them in time to bring them to iudgement, and in the meane ſeaſon as an excellent worke-maſter, who of crooked and vntoward matter frames an excellent worke, doth diſpoſe them to the preſeruation of ſocietie, and in that to the good of his Church.Eccle. 4.7. It is the vſe the Preacher makes; If in a Countrey thou ſeeſt, &c. be not astonied, &c. ſtand not as it were at a bay in a carefull and comberſome cogitation, as if God did not ſee or regard; for queſtionleſſe he that is on high, watcheth and wardeth ouer the higheſt, in due time to puniſh offendors, and diſpoſeth of things confuſed and out of order, contrary to the nature of them, to a very good end.
Doct. 5 Againe, a ſecond thing that may hence be concluded, is this:EueryEvery mans place and portion in this world is appointed by the will of God. as Paul had his Apoſtleſhip by the will of God, ſo eueryevery mans place and portion in this world is appointed vntounto him by the will of God; eueryevery mans condition, whether high or low, rich or poore, publike or priuate, is allotted vntounto him by the good pleaſure of God; for his will and prouidence guiding and gouerning all other things, wee may not ſeclude and ſhut it out from hauing ſtroake in the conditions of men; no certainly, it is a generall aphoriſme and ſentence of Scripture, that the Lord maketh poore and maketh rich, bringeth low and exalteth, and eueryevery man hath his portion at his appointment: he made Ioſeph Gouernour of Aegypt, and hee made Lazarus lie begging at the rich mans gate: eueryevery one hath his lot and condition, not by hap or chance, but according to the ordinance and appointment of the Lord.
This doctrine ought to worke in eueryevery Chriſtian heart patience and peace, Vſe. to be contented with the eſtate we enioy,Contentment with the eſtate we enioy. whatſoeuer it is: for as the common prouerbe is beggers muſt be no chooſers, and we are all beggers in reſpect of him who hath the rule and diſpoſition of all things.Note. HaueHave I then little? it is the will of God I ſhould hauehave but little, and I ought to be contented. HaueHave I more? it is more mercy, requiring more thankfulneſſe, thankfull for the one, and thankfull for the other, and euer contented with Gods will. And to that end wee are to conſider, firſt, that the calling and condition we are in being appointed of the Lord, is the beſt ſtate and condition for vsus, if we be Gods children: for he willing our eternall good, muſt needs will that is beſt fitting our ſeruice of him in this tranſitorie paſſage. Secondly, we are to conſider what a clog and hinderance to good du…ies diſcontentment is: they who are diſcontented with their ſtate can neuer do their duty in their place and calling, their minds are happled and enthralled.1. Tim. 6.9. Laſtly, conſider that the outward bleſſings and good things being no ſure ſignes of Gods fauour, if wee be not content with them, it makes it plaine, that we are not in his fauour, though we abound in outward good things: for to his children with the things themſelues hee giues quietnes and contentment, wealth without woe, ſtore without ſore, and as we vſe to ſay, it is the ſpeech of Salomon, Pſal 2.27.2. Pro… … 2Diſcontentment is left to godleſſe perſons, who are ignorant of Gods prouidence, ſo then let theſe things ſtirre vsus vp to quietneſſe and contentation, our dwelling heere or there is by the prouidence of God, in a faire houſe or a foule: our condition of life, be it a rich trade or a poore, is by his appointment; whereſoeuer or howſoeuer, it is aboue our merit or deſert, we therefore ought to be pleaſed and thankfull. Now in that Paul ioines Timothie a brother to himſelfe in the writing of this Epiſtle,Paul and Timothie ioined together. hee did it no doubt both to ſhew that hee wrote no priuate opinion of his owne, but ſuch things as had conſent of other true teachers of the Goſpel, and alſo the better to mooue the Coloſſians to receiue his Doct. 6 doctrine: whence we may gather, that conſent in true doctrine is an excellent thing,Conſent in true doctrine is an excellent thing. & much to be regarded; when teachers meet together in one truth, as Paul and Timothie did, it is a thing of great vſe and conſequence; for beſides this, that it doth free the teachers from the note and blemiſh of lightneſſe and newfangled giddineſſe, and that they teach not opinions of priuate fancie,2. Cor. 1.17. 1. Cor. 14.32. as Paul reaſons for himſelfe, and prooues himſelfe to be free from lightneſſe, it ſhewes that they follow the rule of the Apoſtle Beſides this, it is of excellent vſe in reſpect of the hearers, who if they be vnbeleeuers, not yet brought to the faith, are thereby mooued to faith and obedience, as the Apoſtle ſaith,1. Cor. 14.24. if all iointly propheſie, &c hee is rebuked of all, &c. which argues conſent of thoſe that rebuke, and then marke what followeth, he will fall downe on his face, and confeſſe that God is in the teachers, and ſo be moued to beleeue. If the hearers be ſuch as already beleeue, then conſent of teachers is a ſpeciall inducement to conſtancie and perſeuerance, and ſerues much for the further building of them vp in faith and holy duties. As in the raiſing vp a materiall building, ioint labour of many hands rids much worke, when mens hands worke together iointly and cheerefully, then the building goes well forward, ſo in the ſpirituall building of the Church, it muſt needs be a notable furtherance of the worke of that building, when the builders take paines together with conſent and good agreement. This we are to contend for, by earneſt and harty Vſe. 1 praier,We are to pray for good conſent among teachers. for certainly the diuell doth hinder the building of Gods Church by nothing more then by difference and diſſentions amongſt the builders. And ſeeing that by Gods mercy we hauehave in our Church conſent in ſubſtance of doctrine neceſſary to ſaluation, this ought to moue vsus to conſtancy and continuance, and not to be like children as the Apoſtle ſpeakes, wauering and carried about with eueryevery winde of doctrine by the deceipt and craftines of ſeducing Popiſh inchanters, for though they buzze into Vſe. 2 the eares of the ſimple (thereby to ſeat themſelues vponupon their conſciences,Conſent in ſubſtance of doctrine in this Church ought to work in vsus conſtancy.) that there is great difference and diſſent amongſt vsus, and a maruellous conſent among them of their Church, yet they that are able to iudge aright, ſee and perceiue the cleane contrary, that we by Gods mercy differ not in matter of ſubſtance but of circumſtance, and their owne writers of ſpeciall note auouch as much, Morton Apologia, Cathol. pag. 304. &c. ſeeing then all of ſanctified iudgement amongſt vsus, and ſome of our aduerſaries (trueth breaking out of their mouthes) confeſſe that we differ not in matter of ſubſtance, let not difference for matter of circumſtance make vsus begin to be cold and backſliding in matter of ſubſtance, no doubt the end the diuell driues at in our differences is Atheiſme or Papiſme, and he hath attained his end in too many, let vsus ſtriue to diſappoint him of his purpoſe, and to that end we are often to thinke on the argument of the Apoſtle. That if we follow factions, ſome hold of one and ſome of another,1. Cor. 1.13. we ſhall be brought to that exigent that we muſt either confeſſe Chriſt to be diuided (a thing impoſſible) or our ſelues to be no members of Chriſt and that we are carnall.Cor. 3.3.4. So much of the firſt verſe.