Exposition of Colossians, Sermons · Chapter 4 · Verse 3

Exposition of Colossians · Sermons · Chapter 4 · Verse 3

p. 1243VER. 3. Praying alſo for vsus, that God may open vntounto vsus the doore of vtterance to ſpeake the mysterie of Chriſt: Wherefore I am alſo in bonds.

In this verſe our Apoſtle comes to exhort the Coloſſians to pray for him and Timothie in particular, and requeſteth them together with themſelues to remember him and Timothy in their praiers, (praying alſo for vsus) and then he expreſſeth what hee would hauehave them to aske of God for them, namely, the gift of ſpeech and vtterance, vnderunder a borrowed and metaphoricall ſpeech, in theſe wordes, (that God may open vntounto vsus the dore of vtterance) and withall he ſets downe for what purpoſe they would hauehave that gift of vtterance beſtowed on them, euen for the publiſhing and declaration of the Goſpell, which (by way of commendation) the Apoſtle cals the myſterie of Chriſt (to ſpeak the mysterie of Chriſt) and he further ſhewes the excellencie of the Goſpell by his ſufferings for it, that for the Goſpels ſake, hee doubted not to expoſe himſelfe to trouble, and was in bonds for it, (Wherefore I am alſo in bondes) and then hee further requires their prayers for himſelfe more ſpecially that ſuch a gift of vtterance might bee giuen vntounto him as was fit for the publiſhing of the Goſpell, both in regarde of the excellencie thereof, and of the ſpeciall truſt of Apoſtleſhippe committed to him verſe the fourth, that I may vtter it as it becommeth me to ſpeake, theſe are the generall thinges contained in theſe two verſes.

Come we to ſpeake of them in order.

And firſt the Apoſtles requeſt made to the Coloſſians comes to bee conſidered, hee requeſting their prayers for himſelfe and Timothie (praying alſo for vsus) there p. 1244is no hardneſſe in the words, for the ſence of them, the meaning of them is this.

Remember mee and Timothie, together with your ſelues in your prayers, commending your ſelues to the LORD in your holy petitions & ſupplications, and vsus alſo together with your ſelues.

Now then wee are firſt to marke and conſider that our Apoſtle requeſting the prayers of the Coloſſians for himſe…fe and Timothy, did thereby ſignifie that hee and Timothy ſtood in n…ede of their prayers, and what was hee and Timothie? ſurely men endued with a great meaſure of knowledge and grace, and men of excellent gifts, Paul (no doubt) a choſen veſſell of God,Act. 9.15.Acts 9:15 was a man of rare gifts, and adorned with excellent knowledge, wiſedome, courage, humilitie, and manie other worthie graces of Gods ſpirit, and of Timothy, hee witneſſeth 2. Timoth. 3.14.15. that hee had knowen the Scriptures of a childe, and was perſwaded of the things hee had learned of him, yet theſe men requeſt the prayers of the Coloſſians, and thereby implie that their prayers were indeede neede. full for them, and that they ſtood in neede of their prayers.

Doct. 1 Hence then we are taught thus much.

The beſt and the moſt holy hauehave neede of the prayers of others.That euen the beſt hauehave neede of the prayers of others, men that hauehave the greateſt meaſure of ſanctification, knowledge, and gifts, and are in great fauour with the LORD; notwithſtanding hauehave neede of the prayers of others for them: And hence it is that our Apoſtle not only heere, but in many other places doth requeſt the praiers of others for himſelfe, Rom. 15.30. he entreateth the Romans earneſtly, euen for the Lord Ieſus Chriſt his p. 1245ſake, and for the louelove of the ſpirit, that they would ſtriue with him, by prayers to God for him, Epheſ. 6.19. he deſires them of that Church that they would make ſupplication for all Saints, not onelyonly for the weaker ſort, but alſo for the ſtrongeſt, and for him in particular, that vtterance might bee giuen vntounto him, that he might open his mouth boldly, to publiſh the ſecret of the Goſpell, 2. Theſſal. 3.1. Furthermore brethren (ſaith the Apoſtle) pray for vsus, that the word of the Lord may hauehave free paſſage, and bee glorified as it is with you. Thus doeth our Apoſtle often recommend himſelfe to the prayers of others, and thereby plainely ſhew, that he conceiued, and would hauehave others to vnderſtand, that he ſtood in need of other mens praiers.

The reaſon Reaſons. why men of greateſt gifts and grace ſtand in need of other mens prayers are theſe.

Firſt, becauſe howſoeuer they hauehave receiued much, yet 1they ſtill want, not onelyonly ſome graces that are found in others, but in the meaſure and degree of thoſe which themſelues hauehave receiued, euen thoſe graces and good gifts they hauehave receiued may bee further encreaſed, and therefore they ſtand in neede of the prayers of others to that purpoſe.

Secondly, they are in danger through their owne corruption to ſwell, and to bee lifted vppe aboue their 2brethren, in reſpect of their good giftes receiued, and therefore alſo hauehave neede of the prayers of others.

Thirdly, the Diuell is moſt buſie againſt them that are more emminent then others in grace and ſanctification, 3hee labours by might and maine, to ouerthrow them, knowing well, that the fall of ſuch commonly carries many others with it, and that God is more diſhonoured by their fall, then by the fall of many others, and therefore euen the beſt, and ſuch as are endued with the p. 1246greateſt meaſure of grace, hauehave neede to be helped by the prayers of others.

Vſe. Let no man then thinke himſelfe ſo excellent and ſo farre aduanced aboue others in knowledge, or any grace whatſoeuer,No man is to …k himſelfe … …xcellent in …nowledge, or …ny other …ce as that he hath no mind of other mens praiers. as that hee hath no neede of other mens praiers, if anie ſo thinke, hee deceiues himſelfe in his owne proude conceit, and his owne heart deceiues him: if a man hauehave the ſpirit of grace, and prayer, and bee able to pray for others, and can boldely goe to the throne of grace, and his calling bee to pray for others, (hee beeing a Miniſter) yet hee muſt know that himſelfe alſo hath neede of other mens prayers, it is not a matter of complement and forme onelyonly for a Miniſter, and one that is endued with an excellent gift of prayer, ſometimes to recommend himſelfe to the prayers of the people, no, no, hee ought to doe it, hee muſt conſider that the force of prayer is not from the dignitie of the perſons that make it,Note. but from faith in the promiſe, and though they that praie for him, bee farre inferiour to him in knowledge, and other excellent giftes, yet beeing manie, and ioyning together in the prayer of faith, as one man, their prayers are of great force with the LORD, hee hath made a gracious promiſe to them, Matthew the eighteenth, nineteenth and twentieth; If two of you (ſayth our Sauiour) ſhall agree in earth vponupon anie thing, whatſoeuer they ſhall deſire, it ſhall be giuen them of my father which is in heauen.

For where two or three are gathered together in my name, there am I in the midſt of them.

Acts 12. Wee finde that earneſt prayer, beeing made by the Church to GOD, for Peter, when hee was impriſoned by Herod, the LORD ſent his Angell and deliuered him.

And therefore let none of vsus thinke it is a matter onelyonly of forme, or a needeleſſe thing for a Miniſter, or one that hath excellent giftes, and happilie a notable gift p. 1247of prayer himſelfe, to craue the prayers of others; hee hath neede ſo to doe, euen in the time of his greateſt ſtrength, and in time of ſickeneſſe, or ſome greate danger hee ought to require the aſſiſtance of others in prayer, and to put himſelfe on the publique prayers of the Church; and if the beſt, and ſuch as are endued with excellent giftes, hauehave neede of other mens prayers, certainelie, then they much more that are of meaner gifts, and hauehave leſſe meaſure of grace.

Nowe before wee come to the next poynt, it is not amiſſe to diſcouer an errour of the Papiſts; from this and the like places of Scripture, our aduerſaries the Papiſts would gather warrant for their inuocation of Saints departed.

And thus they reaſon.

Saint Paul here and in other places deſireth the prayers of others liuing on the face of the earth, & entreats them to pray for him: therefore (ſay they) much more may we deſire the praiers of Saints departed,A Popiſh argument for inuocation of Saints departed. and now in glotie, and praie them to praie for vsus.

A weake and ſillie ground, it followeth not, Anſw. to it. that becauſe wee may requeſt the liuing to pray for vsus, therefore wee may deſire the dead and Saints departed ſo to doe, when wee anſwer them, that wee hauehave commandement, for one liuing man to praie for another, wee finde expreſſe warrant in the word of God, that one liuing man may requeſt the prayers of another, but no commandement nor warrant for vsus to deſire the prayers of men departed.

What is there replie?

Forſooth (ſay they) wee neede no commandement to praie, or deſire others to praie for vsus,Reply of the Papiſts. but it is ſufficient to know their credit with God, and willingneſſe to entreat for vsus, when they are therunto requeſted, Anſw. to that replie. ſee I beſeech you how ſhameles theſe men are, in vnderpropping their bold and p. 1248vngrounded affections when they can finde noe warrant for them in the booke of God: then (forſooth) they ſticke not to ſay wee need none, and they fly to other ſhiftes and ſpeculations of their owne, would a man think that a man of learning (as they will be accounted) would euer breath and publiſh ſuch rotten ſtuffe? why? themſelues make inuocation of Saynts, a part of religious worſhip, and call it foreign, yea they call on Saints departed, as mediators betweene God and themſelues: and needs there no commaundement nor expreſſe warrant out of the worde for things ſo waighty? ſurely none, but men that care not what they vtter, would auouch it; but it is an vſuall thinge with our aduerſaries thus to deale.

In the next place, wee are to marke, that our Apoſtle hauing made knowne to the Coloſſians, that hee allwaies prayed for them. Chap. 1.3. Heere hee deſires them to pray for him, and for Timothie: hence wee may gather thus much

Doct. 2 That it is a mutuall and reciprocall dutie, that ought to bee yeelded, from the Miniſter to the people, and from the people to the Miniſter, to pray one for another,… M…n…ſter and the people ought mutually to pray one for another. as the Miniſter is bound to pray for the people, ſo againe are the people bound to pray for the Miniſter: and this is not onelie cleare by the euidence of this text, but alſo from other places beefore cyted, wherein the Apoſtle requires to bee helped by the prayers of other Churches.

And indeede there is greate reaſon Reaſon. why the people ought to pray for their Miniſters, eſpecially ſuch as are faithfull. Becauſe ſuch Miniſters are the leaders of GODS people that are in Armes againſte the Prince of darkeneſſe, and his inſtrumentes the worlde without, and the fleſhe within; and in that regarde, meete with many ſharpe aſſaultes, and the people are ſo deeply intereſſed in them as that their fall is often tymes the ruine of them-ſelues, and the caſting p. 1249downe of the Miniſters is the ouerthrowe of the people, the Miniſters are their ſheepheardes, and if they bee ſmitten, the people are commonly like ſilly ſheepe ſcattered abroade, they are as the watch-men of a caſtle or cittie, and if they bee either blinded or corrupted the citie or caſtle may eaſilie bee ſurprized by the enemie, by theſe and manie other names of ſimilitude giuen to miniſters in Scripture, euerie man may ſee what cauſe the people hauehave to ſeeke to ſuſtaine and ſtrengthen them by their praiers, and that they ought to ſtriue in praier to God for them continuallie.

Wee ſee then what we ought to doe touching this particular.

Let vsus duely conſider it, Vſe. and learne to put this dutie in practiſe, men ſometimes complaine of the defects and wants that are found in thoſe that ſerue in that waightie calling of the Miniſtry,We muſt not reſt in ſeeing the wants of our miniſters, but wee muſt pray that the Lord would remoue them, and make ſupplie of that which is wanting vntounto them. but fewe there bee, that ſeeke ſupplie to their wants, and ſtrength to their weakeneſſe, by their often and feruent praier to God in their behalfe.

No doubt thou maieſt (if thou wilt bee curious) ſpie manie wants and imperfections, in the beſt and moſt faithfull Miniſters, and if thou ſo doe, reſt not in ſeeing and complaining of them, but vſe that ſame meanes which the LORD hath put in thy power for the redreſſe of them, and praie to the LORD that hee woulde remooue them, and giuegive ſupplie of that which is wanting, that is their duetie, and if thou be one that doeſt praie for the Miniſter, remember to praie for him chiefelie for his workes ſake, euen in reſpect of the word of comfort hee brings to thee,In what reſpect the people are to pray for their Miniſter. (happilie) manie praie for the Miniſter in regard hee is a quiet man, and not contentious, and his outward carriage giues them contentment, (which indeed are things commendable) and men are to bleſſe God for theſe things, and pray for a Miniſter endued with them, but looke that thou doe as the Apoſtle hath taught thee p. 12501. Theſſ. 5.13. HaueHave the Miniſter in ſingular louelove for his workes ſake, and teſtifie thy louelove in praying for him, chiefelie for his workes ſake, and for the worde… ſake; and pray thou that the LORD would more and more, fit and enable him to the worke of his miniſtrie, and that the LORD would open his mouth to ſpeake to thy profit and comfort, and know that it is one great cauſe that men finde no ſweeteneſſe in the comforts deliuered by the Miniſter, becauſe they praie not for the Miniſter, that the LORD would open his mouth to ſpeake to their comfort, and therefore doe thou (when thou commeſt to heare a faithfull Miniſter) praie to the Lord that he would direct his heart, and open his mouth, that hee may ſpeake to thy good, and thy comfort, and to take this as a ſure rule.

Note.The beſt waie to finde comfort in our friendes is to praie for them, ſo certainelie the beſt waie to finde comfort by the Miniſter, is to praie for him, and therefore bee carefull to practiſe this duetie, and praie to the Lord that hee would mo…e and more fit and enable his Miniſter to the worke of his calling and that hee would giuegive him ſtrength, courage and power, to ſtand againſt men and diuels, that ſeeke by force and ſubtiltie, to daunt and diſcourage him, or to driue him awaie, or to hold him backe from the faithfull diſcharge of his miniſtrie, and whenſoeuer thou commeſt to heare him lift vp thy heart to the Lord for him, that the Lord would ſo guide his heart and tongue by his Spirit, that he may ſpeake to thy profit and comfort, and then doubtleſſe thou ſhall finde much good by his teaching.

Marke wee further, that in this requeſt of the Apoſtle, hee ſaith not barelie praying for vsus, but praying alſo for vsus, praying for vsus together with your owne ſelues.

Heere then wee doe plainelie ſee, that in praying for our ſelues, wee muſt remember others, as members p. 1151of one and the ſame body with vsus: this pointe I hauehave heeretofore handled, and therefore I now onelyonly name it.

And know we thus much briefely. Doct. 3

In that the Apoſtle ſaith, praying for vsus, together with your ſelues; wee may gather that he that will pray for another, muſt pray for himſelfe,He that will pray for another muſt bee able to pray for himſelfe. and hee muſt bee able to pray for himſelfe, and if thou canſt not pray for thy ſelfe, how canſt thou pray for another.

Wicked, prophane, and looſe perſons, Ʋſe. vſe it as a common argument, to perſwade others to doe that which they requeſt at their hands, that they will pray for them,Reproofe of ſuch as promiſe to pray for others, being not able to pray for themſelues. doe this or that for me (ſay they) and I will pray for you, being indeed not able to pray for themſelues, with comfort for as Salomon ſaith, Pro. 28.9. He that turneth away his eare from hearing the Lawe, euen his praier ſhall bee abominable. Hee that is hardned in his ſinnes, and willingly, and wittingly, turnes away his eare, from knowing or obeying the will of God, reuealed in his word, he cannot pray for himſelfe with comfort, his praier doth incenſe the Lord to further wrath againſt himſelfe, and how then can hee pray for another with comfort? doubtleſſe hee cannot, and therefore labour thou to bee able to pray; and to put vp the praier of faith for thy ſelfe, otherwiſe neuer thinke that thou art able to pray for another.

Come wee to ſpeake of the ſecond generall thing laid downe in this verſe (namely) the thing the Apoſtle did wiſh the Coloſſians to aske and craue of the LORD in their praiers for him and Timothy, expreſſed in theſe words, That GOD may open vntounto vsus the dore of vtterance, hee entreateth the Coloſſians to pray for him and Timothy, and he tels them what hee would hauehave them to aske of GOD for them (namely) this, That GOD might open vntounto them the doore of vtterance.

p. 1252Interpretation.That forme and phraſe of ſpeech (the dore of vtterance) in this place is a Metaphoricall and borrowed ſpeach vſed by way of ſimilitude, wherein the Apoſtle compareth the mouth, the inſtrument of ſpeech, and vtterance, vntounto a dore, or gate, of it ſelfe ſhut, which none is able to ſet open, but the Lord; indeed the word (doore) vſed Metaphorically, and by way of ſimilitude, is ſometimes put to ſignifie occaſion, as Paul ſaith, 1 Cor. 16.9. A great doore and effectuall is opened vntounto me, (that is) a great oportunity or occaſion of preaching, and ſpreading of the Goſpell is offered vntounto me, but heere being put with the addition (of vtterance or ſpeach) we are to vnderſtand by it the mouth, the inſtrument of ſpeech, which is as the dore or paſſage of ſpeech, and the opening of that doore, which is onelyonly from the Lord, as the Apoſtle heere ſaith, (that God may open unto vsus the word of vtterance) doth imply two things.

Firſt, a giuing of a power and abilitie of ſpeaking, and of vtterance, all naturall impediments beeing remooued; and taken away, a facultie to ſpeake and vtter things without any impediment, and a giuing of liberty of ſpeech and vtterance without any outward let or hinderance.

Thus then wee are to vnderſtand theſe words, as if the Apoſtle had ſaid; Pray for mee and Timotheus, that the Lord (who is onelyonly able) would vouchſafe to ſet open our mouthes, that of themſelues are ſhut, and not able to vtter a word, and that hee would make them as open gates and dores, thorow which ſpeach and vtterance may paſſe, that our mouthes may be able to ſpeake and vtter foorth things without any naturall impediment, and that they may ſpeake freely without any outward let or hinderance.

Firſt, heere conſider we, what it is that the Apoſtle deſired the Coloſſians to pray for that the Lord would giuegive to him, and Tymothy, (namely) this, that God would open to them the dore of vtterance, that hee would giuegive p. 1253them ability, and liberty of ſpeech, and vtterance to preach the Goſpell of Chriſt; he deſires them not to pray that the Lord would giuegive them power to worke miracles, that they might be able to heale the ſicke, or the like, but that they would pray, that the dore of vtterance might be opened to them.

Hence then we may eaſily ſee.

That an open doore of vtterance, a mouth able to Doct. 4 ſpeake, and vtter foorth the ſecrets of the Goſpell, is moſt needfull for the Lords Miniſter,A mouth able to vtter foorth the ſecrets of the Goſpell is abſolutely needfull for the Lords Miniſter. yea it is a thing of abſolute neceſſitie, without which, none can be a good Miniſter; let a man hauehave neuer ſo much learning, and knowledge in his head, yet if hee want ability, conueniently and with ſome grace to vtter, and expreſſe the ſame, hee is not fit for that holy function, and for the ſeruice of the Miniſtrie of the Goſpell. Malak. 2.7. The Prophet ſaid in time of the old Teſtament, That the Prieſts lips ſhould preſerue knowledge, it ſhould not be onelyonly in his head, but in his lips, and they ſhould ſeeke the Law at his mouth, and his mouth ſhould be able to vtter it.

And he giues this reaſon of it; For he is the Meſſenger Reaſon. 1 of the Lord of hoſtes: and if that reaſon were then good, as doubtleſſe it was, then muſt it needes bee now much more a good reaſon, to proue that the lips of the Miniſter of the Goſpell ought to preſerue knowledge, and that his mouth ſhould bee able to vtter foorth the ſecrets of the Goſpell, becauſe he is the Ambaſſador of Chriſt, 2 Cor. 5 20. And being the Ambaſſador of the Lord to his people, it followeth neceſſarily that he muſt be able and apt to deliuer his ambaſſage vntounto them.

Againe, the people attaine their faith ordinarily by hearing, Reaſon. 2 Rom. 10.17. Faith is by hearing, and therefore it muſt needes be, that the Miniſter muſt be able by ſpeaking, to beget faith in them, and to confirme the ſame, as the Apoſtle ſpeakes plainely, Verſe 14. How ſhall they heare without a Preacher, without one to open and to vtter forth p. 1254to them the doctrine of the Goſpell.

And hence it is, that the Apoſtle in the deſcription of one that is to be choſen to that great office of the Miniſtrie, requireth chiefly, that he be apt to teach, 1 Tim. 3.2. It is then a cleare point, that an open doore of vtterance, a mouth able to vtter foorth the ſecrets of the Goſpell, is a thing moſt requiſite, and ought to be found in ſome meaſure in eueryevery Miniſter of the Goſpell.

Vſe. 1 How then can they bee held ſufficient Miniſters of the Goſpell,Dumbe Miniſters are inſufficient miniſters of the Goſpell. who are altogether deſtitute of the gift of vtterance, are dumbe and cannot ſpeake, and hauehave no manner of abilitie to vtter foorth the ſecrets of the Goſpell? Admitte they hauehave all the vertues and good properties that can commend a man in the world beſides, yet wanting this they want that which is moſt needfull, yea abſolutely needefull, without which they cannot be fit for the worke of the Miniſtrie; yet many ſuch hauehave crept into that calcalling, and ſtill lurke in the Church, and it being a matter of ſuch great and abſolute neceſſitie to vtter foorth the ſecrets of the Goſpell.

Vſe. 2 Wee for our parts, are to bleſſe God for his mercy towards any people,Wee are to bleſſe God for giuing a miniſter to a people able and fit to publiſh the ſecrets of the Goſpel, & to pitty them tha… want ſuch a miniſter. where we ſee a Miniſter ſet ouer them that hath knowledge and a competent gift of vtterance fit for the publiſhing of the Goſpel, and conſcience to vſe it, the Lord hath viſited that people with a ſpeciall fauour. And we are to pitty that people to whom the Lord hath denied that mercy, and ſuffered them to liue vnderunder a Miniſter that hath no manner of abilitie that way: there caſe is pitifull indeed, for howſoeuer Chriſt hath done ſufficient for the ſaluation of all the world, yet they want the ordinarie meanes whereby the benefit of redemption might be applied to them, and ſo their caſe is lamentable, happily they ſee it not, and in that reſpect it is more pittifull, and we are to put on tender bowels, and in pittie and compaſſion toward them, to pray to the Lord as our Sauiour hath taught vsus, Matth. 9.38. that hee would ſend p. 1255to them ſuch workemen, as for knowledge, vtterance, and other gifts are both fit, able, and willing alſo, to make knowne, and to open vntounto them the ſecrets and ſweete comforts of the Goſpell.

In the next place in that the Apoſtle doth intreate the Coloſſians to pray for him and Timothy, that the Lord would ſet open their mouthes, and that hee would make them able to vtter the ſecrets of the Goſpell.

We are further taught.

That GOD onelyonly doth open the doore of vtterance, Doct. 5 hee onelyonly giues ability and libertie of ſpeach;God onelyonly giues abilitie and liberty of ſpeech. not onelyonly the knowledge of holy things, and of the Myſteries of Chriſt, but euen words to vtter them is from the Lord.

Let a man hauehave neuer ſo much knowledge, and be as full of good matter, as was Elihu, Iob 32.18. Yet vnleſſe the Lord put words into his mouth, hee ſhall bee dumbe and not able to vtter it, Exod. 4.11.12. Wee finde that Moſes pleading his infirmity, and that hee was not eloquent, but a man of ſlow ſpeech, and ſlow of tongue, the Lord ſaid vntounto him, who hath giuen the mouth? As hee had ſaid, doſt thou not conſider, that I onelyonly giuegive ability and power to ſpeake, to whom I will, and that I take it away at my pleaſure? Therefore goe thy way, and I will be with thy mouth, and will teach thee what thou ſhalt ſay. Pſalm. 51.14. Dauid intreating the Lord to deliuer him from bloud, hee promiſeth that his tongue ſhould ſing ioifully of his righteouſneſſe. Yet in the next verſe, as if hee had forgot himſelfe, and not ſaid well, in ſaying, my tongue ſhall ſing ioifully of thy righteouſneſſe; hee makes his prayer to the LORD, that hee would open his lippes, that his mouth might ſpeake to his praiſe.

Plainely ſhewing.

That though the LORD ſhould, according to his p. 1256requeſt, giuegive him the matter of praiſe, and thankeſgiuing, and he ſhould conceiue it in his minde, yea put matter into his mouth; yet, vnleſſe the Lord did adde a further grace and mercy, euen to open his lips, he ſhould not bee able to vtter it.

Reaſon And the reaſon of this is, that wee finde, Act. 17.28. In the Lord wee liue, moue, and hauehave our being; eueryevery motion of ſoule and bodie, (as it is a motion) is from the Lord; without his helpe and aſſiſtance we are not able to mooue the leaſt finger to the doing of any outward ciuill thing, and therefore much more doth he alone vnloſe the ſtrings of our tongues, and giuegive ability and liberty of ſpeach to vtter foorth holy things, and the myſteries of the Goſpell.

Confutation of free will as the Papiſts teach it.Hence I might take occaſion to ſhew the errour of the Papiſts, the patrons and defenders of free will, who teach a freedome of will, euen in the will it ſelfe, and of it ſelfe in ſpiri…uall things; but if eueryevery motion of body and ſoule be from the Lord, and wee are not able to moue any facul…y of the one, or part of the other, but as we are helped and aſſiſted by the Lord, then there can be no freedome of w…ll, in the will it ſelfe, and by it ſelfe, in ciuill good things; indeed, we willingly acknowledge a liberty of will, to will ſpirituall good in the ſtate of grace, after regenerat…on; yet not a liberty in the will it ſelfe, but by the continuall aſſiſting grace of God, the will truely changed and renued, hath freedome to will that which is good, yet not by it ſelfe, but by the continuall Ʋſe 1 aſſiſtance of Gods grace.

A Miniſter of the word that knowes holy things and hath thought vponupon them muſt intreate the Lord to enable him to vtter them.Now is it ſo, that God onelyonly doth open the dore of vtterance▪ and that a man hauing neuer ſo much knowledge cannot vtter it vnleſſe God open his mouth.

Surely then, the Miniſter of the word muſt not reſt in his knowledge and meditation, but hee muſt humbly craue it of the Lord, that he may be able to vtter the holy things he hath thought vponupon.

p. 1257And heere (by the way to touch it) if the Miniſter of the word cannot vtter the holy things he hath ſtudied and thought vponupon; vnleſſe the Lord giuegive him vtterance, how then is it poſſible, that one being not a Miniſter, nor euer cald on to that office ſhould be able to vtter them?A Miniſter of the word being not able to vtter the holy things he hath ſtudied & thought vp on, vnles God giuegive him vtterance, much leſſe can others that are no Miniſters be able to do it. How can one that comes from a manuary trade to Preach (as it is ſometimes among Browniſts.) How (I pray you) can ſuch a man thinke, that hee ſhall bee able to vtter holy things, and to ſpeake as a Miniſter in a Congregation, or in a meeting of Chriſtians.

Obiect: The Lord can enable him ſo to ſpeake,

I grant it, that is without queſtion, the Lord can, but whether he will or no, thereof I make ſome doubt, and I hauehave reaſon for it, becauſe indeede, ſuch an one doth thruſt himſelfe into an office to which he is not cald, and therefore cannot pray to the Lord to open to him the doore of vtterance, to ſpeake as a Miniſter with any aſſurance te be heard.

Admit this, Object. (which happely will bee further obiected) that ſuch a man hath the allowance of them that ioine with him, hee thinkes himſelfe able, and they allow him, and deſigne him to the office of teaching.

What then, is he therefore rightly called to that office? Anſw. I doubt of that alſo, becauſe hee cannot ordinarily hauehave that abilitie, and thoſe gifts that are neceſſarie for the furniſhing of an ordinarie Miniſter of the Goſpell, he being brought vp to a Mechanicall trade, and ſo wanting the helpe of Arts and tongues, cannot ordinarily hauehave the gift of true interpretation of Scripture, and right diuiding of the word, in a publike meeting of Chriſtians, which is a matter of great difficultie, and of the greateſt learning. The Lord (if he pleaſe) can giuegive gifts extraordinarily, but (as one ſaith well) at the firſt comming of the Goſpell, the Lord did ſtirre vp ſimple men extraordinarily, when the Vniuerſities were the greateſt enemies of Religion; but now hauing reſtored to vsus the plenty of Canaan, we muſt p. 1258know that the date of extraordinarie calling is expired, and therefore ſuch a man as comes ſuddenly from a manuary trade to preach the word, cannot looke that the LORD ſhould open to him the doore of vtterance to publiſh the ſecrets of the Goſpell. No, no, a Miniſter of the Goſpell, lawfully called, and fitted for that office, muſt craue it at the Lords hands, that hee may bee able to vtter the ſecrets of the Goſpell. Prou. 16 1. The preparations of the heart are in man, but the anſwer of the tongue is from the Lord. The meaning is, that a man may hauehave, as it were, whole armies of thoughts in his minde, and thoſe by long meditation orderly diſpoſed, yet the vttermoſt of his minde is, as God ſhall open his mouth, he cannot vtter aright any part of that matter he hath thought on, vnleſſe the Lord giuegive him the gift of vtterance, and at his hands it muſt be thought for.

Ʋſe 2 Againe, is it ſo, that God onelyonly doth open the dore of vtterance, and he onelyonly giues ability and liberty of ſpeach to his Miniſters? Then wee may eaſily conceiue, where wee are to ſeeke and ſue for abilitie and libertie of ſpeech, to the Miniſters of the Goſpell, euen at the hands of the LordAbility and liberty of ſpeech to the miniſter of the Goſpell, muſt be ſought for at the hands of the Lord. by earneſt and heartie praier, who onelyonly it is, that muſt giuegive it, and withall it behooues vsus to take heede wee prouoke not the Lord to ſhut vp that door… of vtterance: for as it is, Reuel. 3 7. If he open none can ſhut, and if he ſhut none can open. Now we by our ſinnes prouoke the Lord to locke vp the dore of vtterance, euen to take away, either abilitie or libertie of ſpeech from his Miniſters, when men walke not worthy the Goſpell, Phil. 1.27. They iuſtly prouoke the Lord, either to ſend fooliſh teachers, or to ſtop the mouths of ſuch as are wiſe and able to diuide the word of God aright, and not to ſuffer them to ſpeake any more in his name to them. If the Miniſter hauehave the dore of vtterance,Note. and hauehave his mouth opened to tell thee of thy ſinnes, and the danger of them, and thou haſt not a dore of vterance, thou wilt not ſuffer the word to enter into p. 1259thine heart and to worke in thee a reformation, but thou doeſt ſtill pleaſe thy ſelfe in thy ſinnes, and in following the luſts of thyne owne heart. What doeſt thou? ſurelie prouoke the Lord either by death, or ſome other way to ſilence the Miniſter, and to ſtop his mouth: therefore conſider it, and if we deſire abilitie and libertie of ſpeech, to the Miniſters of the Goſpell: let vsus heartily and earneſtly, ſue for it at the Lords handes, let vsus take heede, wee prouoke him not by our ſinnes to take away theſe thinges from them: if wee humbly ſeeke for it, that the Lord would open the dore of vtterance to his Miniſters; and if wee open our owne hearts, and ſuffer the word of GOD to enter into them, then (doubtleſſe) where the dore is opened, the LORD will open it wyder, and hold it open, maugre the malice of the Diuell and all the power of Hell.

Note wee one thinge further; Paul (noe doubt) had the dore of vtterance opened to him; hee had abillitie, and ſome libertie to vtter the ſecrets of the Goſpell, though he was a priſoner, as appeares Act. 28.31. and yet heere he deſires the Coloſſians to pray, that God would open vntounto him the dore of vtterance: hence we may gather.

That a man that hath the gift of vtterance ought, not Doct. 6 withſtanding, to pray, and to deſire others to pray for the continuance and increaſe of that gift,He that hath the gift of vtterance, ought to pray and to intreat others to pray for the continuance …nd increaſe o… that gift. that the LORD would continnue it to him and more and more increaſe it.

If a man hauehave his houſe full of foode, and prouiſion laid vp for a whole yeare, yea for many yeares, yet he muſt ſtill pray: giuegive vsus this day our dayly bread; and ſtill pray that the Lord would giuegive him the vſe of thoſe things, and giuegive them power and ſtrength to doe him good. So if a man bee ſtronge to followe his labour, and bee neuer ſo able to doe the workes of his callinge; yet hee muſt ſtill craue ſtrength and aſſiſtance from the Lord, that the LORD would bleſſe his ſtrength and giuegive p. 1260him the right vſe of it, and continue it to him.

Vſe. Now this is a thing either not knowne or little regarded of many. They ruſh vponupon the workes of their callings preſuming on their owne ſtrength,Reproofe of thoſe who ruſh vponupon the works of their callings preſuming on their own ſtrength. the Lord therefore doth ſometimes blow vponupon their ſtrength and ſuddenly turnes it to weakeneſſe.

Hauing now handled the matter which the Apoſtle intreated the Coloſſians to pray for, in the behalfe of himſelfe and Timothy, come wee to the end and purpoſe for which hee deſired that ability and liberty might be giuen them in theſe words (to ſpeake the myſt ry of Chriſt) the Apoſtle deſired that the dore of vtterance might be opened to him and Timothy, for the publiſhing and preaching of the Goſpell, the excellency whereof hee ſets out by two arguments.

Firſt, by the high and heauenly matter of it containing in it heauenly myſteries of Chriſt, and

Secondly, by the worth of it in reſpect of the greateſt affliction, that it is a doctrine ſo excellent, as it is worth the ſuffering for, to the loſſe of liberty; yea and life too, if the profeſſors of it be thereunto called, and the Apoſtle ſaith that hee for the profeſſing and preaching of the Goſpell, doubted not to expoſe himſelfe to trouble, and to bee bound with chaines as an euill doer, and ſo by his owne ſuffring for it, he proues the excellency of it, in theſe words (wherefore I am alſo in bonds.)

Interpretation.Let vsus firſt clear the words touching the ſence and meaning of them (to ſpeake) that is, to publiſh, declare; and by ſpeech to make knowne (the myſtery of Chriſt) that is, the doctrine of the Goſpell, for ſo the Apoſtle cals it, Epheſians 6.19. The ſecret of the Goſpell. Now the Goſpell i… called the myſterie of Chriſt becauſe Chriſt is the ſubſubiect matter of it, and hee is the very ſubſtance of the Goſpell, the Goſpell containing in it the doctrine of Chriſt his incarnation and offices, his humiliation, his exa…tation, his humanity, his diuinity, his office of mediation, p. 1261and all things concerning the life and death of Chriſt.

And againe:

The Goſpell is called a myſtery, becauſe it is wonderfull deepe, ſecret and vnſearchable, ſuch an excellent, and withall, ſuch an hidden thing, as the vnderſtanding and knowledge of it cannot be attained by anie wit of man, no nor of Angels, who are therefore ſaid to ſtoope downe to look into the maruellous work of redemption, and the ſecrets of the Goſpell, 1. Pet. 1.12. (Wherefore I am alſo in bonds) theſe words hauehave no difficultie in them, the meaning of them is briefly this, for which excellent doctrine of the Goſpell I alſo ſuffer reſtraint of my liberty, and am impriſoned and bound in priſon.

In the firſt place obſerue we heere that our Apoſtle deſired abilitie and libertie of vtterance to bee giuen to him and Timethie, for this end and purpoſe, that they might publiſh and declare, and by ſpeaking make knowen the doctrine of the Goſpell, they deſired not that gift for their owne praiſe, that they might ſeeme learned, (for without the gift of vtterance, a mans learning lies hid as a Iewell in a darke place) or for their owne profitte, that they might bee more liberally rewarded by the Church, but that they might by ſpeech vtter foorth, and declare the ſecrets of the Goſpell, heere then iuſt occaſion is giuen to ſhew that the gift of vtterance beſtowed on a Miniſter of the Goſpell both ought to bee vſed, and not to bee as a talent hid and wrapped vp in a napkin, and that it ought to bee vſed to a right end, not to his owne praiſe, nor his owne profit, but to the publiſhing of the ſecrets of the Goſpell, ſo as may be moſt for the glorie of God, and the good of his people, but on theſe things I will not ſtand, let it ſuffice onelyonly to hauehave named them.

In that the Apoſtle deſires the gift of ſpeech to ſpeake the myſtery of Chriſt, and by ſpeech to make knowen the doctrine of the Goſpell.

p. 1262Doct. 7 We may eaſily ſee, that ſpaeking or preaching of the word by the tongue of man, iuſtified and prooued to vsus, Verbum vocale, (as it is called) a publiſhing, a making knowen of the doctrine of the word by the voyce of man,The preaching of the word, by the tongue and voice of man, thereunto called, is a thing lawfull and neceſſarie. is warranted, it is a thing that may and ought to bee vſed, yea, it is a matter of neceſſity, it is needfull, that the doctrine of the word be made knowen by the ſpeech of man as may eaſily be prooued.

For as the Apoſtle ſaith, Rom. 1.10. the Goſpell is the Reaſon 1 power of God to ſaluation, but to whom? to euerie one generally without exception of anie? no, but to eueryevery one that beleeueth, ſo doth the Apoſtle limit that power, and how is faith wrought by the bare letter and ſentence of the Goſpell, recorded in the written word? no, but by the Goſpell preached, Rom. 10.14.

How ſhall they beleeue without a Preacher, for the working of faith the Goſpell muſt bee heard, and not onelyonly heard by the bare repetition of the ſentence of it, but heard preached (that is) the ſecret myſteries of it opened, and applyed by the voyce and ſpeech of man called to that office.

Reaſon 2 And there is yet further reaſon for it, namely this, the ſentence of the Goſpell is generall, the promiſes of life, and ſaluation, are indefinitely propounded in the written word, whoſoeuer beleeues in the ſonne of God ſhall bee ſaued, &c. and they are aboue the reach of naturall vnderſtanding, ſuch as naturall reaſon cannot comprehend, and generals, of that nature muſt needes bee vnprofitable, if they bee not vnfolded and applied, and therefore it is needefull that the doctrine of the Goſpell ſhould bee publiſhed and made knowen by the preaching of men called to that function, and the Lord hath ordained that men called to teach the Goſpell, ſhould by ſpeaking vtter foorth the ſecrets of it, and in his name ſhould expound and applie the ſame to the perſons of their hearers particularly.

p. 1263Firſt this croſſeth the fooliſh conceit of the Anabaptiſts and familiſts who hould that the publique miniſterie and Vſe 1 teaching of the worde by the voice and ſpeech of man is needeleſſe,The opinion of Anabaptiſts and Familiſts who denie the teaching of the word by the miniſtrie of man, ouerthrowen. they alleadge for defence of their opinion that of Iere. 31.34. where the Prophet foretels that in the time of the Goſpell, vnderunder the new Teſtament, men ſhould no more teach eueryevery man his neighbour and eueryevery man his brother, ſaying, know the Lord, but they ſhould all know him from the leaſt of them vntounto the greateſt of them.

Therfore (ſay they) teaching now by the voice of man Obiect. 1 is needleſſe.

Anſwer, the Prophets meaning is, Anſw. that Gods elect in the time of the new Teſtament ſheuld not onelyonly be taught by the outward miſtery and ſpeech of man, but inwardly alſo by the Spirit of God, as appeares in the verſe before, I will put my Law into their inward parts, and write it in their hearts, and will be their God, and they ſhall bee my people.

Oh but ſaith the Familiſt, Object. if that be the meaning of the Prophet, then ſaint Iohn 1. Ioh. 2.27. hath ſhewed it to bee needleſſe to be taught by the voyce of man. The annointing (ſaith he) (that is) the Spirit which ye hauehave receiued of him dwelleth in you, and yee need not that any man teach you.

Againe, the meaning of Saint Iohn is, Anſw. that the elect hauing receiued the ſpirit need not that any man ſhold teach them to diſcerne truth taught, from errour and deceit, but are inwardly taught by the Spirit, and hauehave their mindes enlightned, and their iudgements cleered, to diſcerne betweene trueth and errour, and that this is his meaning, it is cleerely affirmed in the verſe before, theſe things hauehave I written vntounto you concerning them that doe deceiue you, and ſo (notwithſtanding theſe exceptions bee made) it remaineth a trueth, that it is very needfull that the doctrine of the written word of God be made p. 1264knowen by the ſpeech of man called to ſpeake, and that by vtterance and ſpeech it be opened and applyed to the hearers for their inſtruction and comfort.

Vſe 2 And let this ſerue to order our conceit and eſtimation, touching the ſpeaking of the worde,Wee are to eſteeme the preaching of the word by the voice of man called to that office, not a thing needleſſe or arbitrary, but an holy ordinance of God by the voyce and tongue of man, called to that office.

Let vsus not thinke and eſteeme it as a needeleſſe thing, or a matter arbitrarie, left to our choyce to heare, or not to heare at our pleaſure, it is moſt needefull for the working of ſauing knowledge and faith, and learne thou to account it as the ordinance of God to that purpoſe, and if thou know not GOD as hee hath made himſelfe known in his Worde, thou knoweſt him not to thy comfort.

Now thou canſt not know GOD, as hee is reuealed in his word ordinarily, but by his word opened and applied by the ſpeech of man called to that office, and therefore bee not thou either ſo vnthankefull to God for his merciemercy in appointing man like to thy ſelfe, to teach thee, or ſo iniurious to thy ſelfe, as lightly to regard the word ſpoken to thee, by the miniſtry of man.

Now this is a thing wherof the Miniſters of the word, hauehave iuſt cauſe to complaine in this decrepit and wicked age of the world, ſome thinke they know as much as hee that ſpeakes can tell them, and men now (for the moſt part) if they come to heare the worde preached, make ſmall reckoning of the doctrine of the worde, made knowen to them by the ſpeech of man called to that office, eſpecially of the doctrine of the Law, if their ſinnes bee diſcouered, and the danger wherein they are by reaſon of their ſinnes, and the iudgements due to their ſinne… bee denounced againſt them, they thinke thoſe are but the wordes of men, the wordes of their Preachers, and no ſuch thing ſhall come vntounto them, and they bleſſe themſelues in their owne hearts, and ſtill goe on in their ſinne.

p. 1265Now then ſeeing the ſpeaking of the word is ſo lightly regarded, and vocall ſpeaking doth ſo little good, wee may iuſtly looke, that the Lord ſhould cauſe that to ceaſe, and now come amongſt vsus with reall ſermons, euen his plagues and iudgements, the heauens ſeeme to threaten iudgement that they ſhall bee as braſſe, and the earth as iron.

Let vsus therefore be warned in time, whileſt the word is yet ſounding in our eares, by the voice of man, to make more account of it, let vsus eſteeme and reuerence the ſpeaking of the word by the miniſtrie of man, as the ordinance of God, and make conſcience of yeelding obedience vntounto it, leaſt the Lord ſeeing our light regard of that ſoft and familiar voice of man, hee take that from vsus, and ſend out his fearefull thundering voyce of iudgement, that ſeeing wee refuſe to yeelde our ſelues flexible to the one, wee may bee broken and cruſhed, and ſhattered in pceccs by the other.

In the next place, let it bee obſerued that the doctrine of the Goſpell containing the doctrine of Chriſt his incarnation and offices, his life and death, is heere called the miniſtrie of Chriſt, a doctrine deepe and ſecret, farre aboue the reach of mans witte and vnderſtanding, the conſideration of this doth offer vntounto vsus this concluſion.

That it is no eaſie mattet truely to vnderſtand, know Doct. 8 and beleeue the doctrine of the Goſpell,It is no eaſie matter truely to vnderſtand and beleeue the doctrin of the Goſpell. a man cannot eaſilie come to hauehave knowledge, and faith in the ſecrets of the Goſpell, in the doctrine of Chriſt his incarnation; his office of mediation, his two natures, perſonall vnion of them, and other things needefull to bee knowen and beleeued.

And hence it is that the Apoſtle ſaith, 1. Timoth. 3.16. without controuerſie, the doctrine of godlineſſe, that is, the Goſpell containing matter of Chriſt his perſon and offices, that doctrine is not onelyonly a myſterie, but a great p. 1266myſterie, and an exceeding profoundneſſe and depth, and that without all queſtion or controuerſie, the word ſignifieth by all mens confeſſion, that is an axiome or trueth, held and confeſſed of all, that the doctrine touching Chriſt his perſon and offices, is not eaſily conceiued, no not by the beſt naturall wits, it were eaſie to giuegive inſtance in particulars, 1. Corinth. 1.23. Wee preach Chriſt crucified, to the Iewes a ſtumbling blocke, and vntounto the Grecians fooliſhneſſe (ſaith the Apoſtle) Act. 17.15. The Athenians, the wiſeſt of the Heathen, and the wiſeſt among the Philoſophers, when Paul preached to them Ieſus, and the reſurrection, they ſayd he was a babler, a trifler or ſetter foorth of ſtrange gods.

The reaſon Reaſon of this is plaine, namely this.

There is no feede of the doctrine of Chriſt in nature, the morall Law was written in nature before the fall, and ſince there is ſome remnants of it in vsus, Rom. 2.15. the Gentiles ſhew the effect of the Law written in their hearts their conſciences alſo bearing witneſſe, and their thoughts accuſing one another or excuſing.

But the doctrine of Ieſus Chriſt incarnate, the mediatour of the new teſtament, is aboue the reach of nature created, much more of nature corrupted.

And therefore it is no eaſie matter truely to know and Ʋſe 1 beleeue the ſecrets of the Goſpell, and this ſerues to wipe away a vile ſlander throwen vppon our Church by the Papiſts.A ſl…nder t…rowen vponupon our Church by the Papiſts remooued. They ſay wee teach an eaſie way to ſaluation, in that we ſay to men according to the doctrine of the Goſpell, repent and beleeue in Chriſt, and thou ſhalt be ſaued, behold (ſaith the Papiſt) an eaſie way to be ſaued; is it ſo? can it bee an eaſie thing for a man by faith to appre- Chriſt and his merittes, and to apply them to himſelfe to his comfort, and yet bee an hard matter for a man, truely to know, vnderſtand and beleeue the doctrine of Chriſt? can one of theſe bee hard and the other eaſie, it is not poſſible, and therefore it is a meere ſlander caſt vponupon p. 1267vsus by the Papiſts that wee teach an eaſie way to ſaluation, rather (indeed) they teach an eaſie way to ſaluation by implicite faith.

But let vsus further thinke on the doctrine deliuered to this purpoſe, is it ſo, that it is no eaſie matter to know and beleeue the doctrine of Chriſt becauſe there is no ſeed of it in nature?

Then deceiue not thy ſelfe, thinke not that thou doſt Ʋſe 2 truely beleeue in Chriſt to thy comfort,A faith eaſily haſ… is no true faith, & herein many deceiue themſelues. when thou haſt onelyonly ſuch a faith as may be eaſily had, a faith conceiued without any hardnes, a faith conceiued only by tradition which (indeed) is the faith of the greateſt number in the world, they hauing beene borne and bred, and brought vp in the boſome of the Church, and hauing heard it deliuered in the Church, that Ieſus Chriſt came into the world, tooke our nature vponupon him, and in that nature ſuffered death vponupon the croſſe, and gaue himſelfe a ranſome for all men: thereupon they conceiue in minde a motion, and a bare conceit, that Chriſt is their Sauiour, and they can repeate all the Articles of the Creed, and preſently (as they imagine) ſtedfaſtly beleeue them, neuer finding any hardneſſe, or any vnbeliefe in their hearts, in reſpect of ane one article. If thy faith in Chriſt be ſuch a faith, it is no true faith. If thou neuer yet felt the mighty and powerfull word of God, or the working of his mightie power as the Apoſtle ſpeakes Epheſians 1.19. Working in thee vnderſtanding and faith in the Goſpell, and in the doctrine of Chriſt, certainely thou haſt no true faith but a fancy.

The doctrine of CHRIST his incarnation and Offices, is a doctrine full of great myſteries which cannot bee comprehended without much hardneſſe, and ſtriuing againſt naturall vnbeliefe, and knowe for a truth, that thou doſt neuer beleeue the Goſpell to thy comfort, till thou canſt ſay, with a true feeling of thine owne weakeneneſſe, and want of faith, as hee ſaid in the p. 1268Goſpell, Lord I beleeue, Lord helpe mine vnbeleefe. A faith eaſily conceiued without feeling any hardneſſe and ſtruggling againſt vnbeleefe, is but a looſe imagination, in time of triall, either temptation, or great affliction, that faith will faile thee, it is a faith of nature, and reaſon, and not of the Spirit, and when nature and reaſon faile that cannot ſtand.

Therefore deceiue not thy ſelfe, neuer reſt till thou finde in thee a faith conceiued, by the vſe of the meanes, hearing of the word preached, meditation, praier, and ſuch like, and wrought in thee by a ſupernaturall power, ouermaſtring thy naturall hardneſſe, and vnbeliefe, thou maie…t bee ſure, that a faith ſo wrought, is a faith of Gods Spirit, and that faith will neuer faile, the gates of hell ſhall neuer preuaile againſt it.

Ʋſe 3 From the doctrine deliuered we may further gather; Whence it comes to paſſe that men of fineſt wits, and greateſt learning, yet erre in the doctrine of Chriſt his incarnation, and off ces,Whence it is that men of excellent wits and greateſt learning doe notwithſtanding erre in the doctrin of Chriſt his incarnation and offices. and are not able rightly to conceiue them, and they are as a ſealed Booke vntounto them, Iſai. 29.11. Euen from hence, theſe things are deepe myſteries, the true knowledge of them cannot bee reached by the beſt wit in the world, it is onelyonly the Spirit of God, that muſt open, and reueale them; and if the Lord hauehave vouchſafed that mercy to thee, and giuen thee a true vnderſtanding of them, thou being a ſimple poore man or woman; Oh bleſſe his name for that great mercy, he hath vouchſafed that to thee, which he hath denied to thouſands beſides, as good as thou by nature; yea, to many liuing vnderunder the ſame meanes with thee, therefore thou haſt great cauſe to bleſſe God for his mercy, and to ſay with Chriſt, Matth. 11.25. I thanke thee oh Father, Lord of heauen and earth, becauſe thou haſt hid theſe things from the wiſe and men of vnderſtanding, and haſt opened them vntounto babes, to mee a poore ſilly creature, and ſimple man, or woman; yea, let thy heart, tongue and p. 1269life, expreſſe and ſet foorth the great mercy of God towards thee in that reſpect.

Come we to the matter of doctrine offered from the ſecond argument, heere ſetting out the excellency of the Goſpell (namely) the Apoſtles ſuffering for it, expreſſed in the laſt wordes of this verſe (wherefore or for which I am alſo in bonds.)

Now in that the Apoſtle ſaith that the doctrine of the Goſpell is not onelyonly a doctrine full of high and hidden myſteries, and in that reſpect an excellent doctrine, but that for it alſo he refuſed not to ſuffer impriſonment, and loſſe of his liberty, and in that regard alſo a doctrine of great excellency and dignity we may e…ſily conceiue. Doct. 9

That the ſufferings of ſuch as profeſſe the Goſpell,The excellencie of the goſpell appeares clearely thorow the ſufferings of ſuch as trulie profeſſe it. bee they Miniſters, or others, the afflictions that are throwne vponupon true profeſſors of the Goſpell, for the profeſſion, of it, are ſo farre from beeing an argument againſt the worthineſſe of the doctrine of the Goſpell, as that they much cleere, and ſtrongly prooue the excellency of the ſame, euen through the ſufferings of the true profeſſors of the Goſpell, doth the excellency of the ſame appeare,

For why? Therein appeare plainely, the power, Reaſon. the vertue, and the glory of the Goſpell, that it is a moſt powerfull and glorious doctrine. Were it not ſo, were not the Goſpell full of power to vphold the profeſſors of it in the time of their ſufferings, doubtleſſe they would not ſuffer for it, with ſuch boldneſſe, confidence, and conſtancy as they doe, ſometimes to the ſhedding of their bloud, and loſſe of their liues; and were there not a glorie in the Goſpell to ouerſhaddowe the ſhame of it, and were not men well aſſured of the excellency of the doctrine of the Goſpell, for which they ſuffer; without queſtion, they would neuer ſo cheerefully, and with reioicing (as they doe) endure for it the extreameſt torments that their perſecutors can deuiſe to lay vponupon them, and therefore p. 1270we may ſafely ſay that the ſufferings of ſuch as profeſſe the Goſpell, euen their ſuffering for the Goſpels ſake, doe much cleare and manifeſt the excellency of the goſpell, and ſhew foorth the glory of it, and tend much to the aduancement of it. The Apoſtle affirmes it plainely, Philip. 1.12. That the things hee ſuffered for the Goſpell, his afflictions, his bonds, had turned rather to the confirmation and aduancement of the Goſpell, then otherwiſe.

Vſe. 1 Now then, is it ſo, that the afflictions of the Miniſters and others, for the Goſpels ſake, ſet out the dignitie and excellency of it? See then, how that which the Deuill thinke… will be a meanes to diſgrace the Goſpell, and the profeſſion of it, the Lord turnes to a meanes to bring glorie to it.That which the deu…ll thinkes will be a meanes to diſgrace the Goſpell the Lord tu…nes to bee a meanes to bring glory to it. The Goſpell being moſt repugnant to the tyranny of Satan, the manners of the wicked world, and the corruption of our ſinfull fleſh, the Deuill and his inſtruments beſtirre themſelues againſt it, and purſue the profeſſors of it, with many indignities and much hard meaſure, thinking thereby to make the Goſpell it ſelfe odious, and to bring the profeſſion of it into contempt and diſgrace; but altogether in vaine, the more they labour by afflicting the profeſſors of the Goſpel, to diſgrace the Goſpell and the profeſſion of it, the more doe they cleare the excellency and glory, both of the Goſpell, and of the true profeſſion of it, and ſuch as hauehave their eies opened by the Spirit of God, are able euen through the afflictions of the profeſſors of the Goſpell, to ſee and diſcerne that excellencie and glory; indeed carnall, and worldly minded men, ſee no manner of beauty nor glory at all in the Goſpell, and the profeſſion of it, being vnderunder many ſufferings, they hold the ſincere profeſſion of the Goſpell baſe, and contemptible, and why ſo? Becauſe as it is Act. 28.22. that waies euerie where ſpoken againſt, becauſe it lies vnderunder many nicknames, and reproachfull tearmes, but if thine eies be opened by the ſpirit of God, thou ſeeſt euen thorow p. 1271thoſe reproches and diſgracefull termes, a glorious Vſe. 2 luſtre, and bright ſhining glory of that holy profeſſion,Men looke not vponupon the true profeſſion of the Goſpel with a right eie till they ſee the beauty of it thorow many and great afflictions. and thou doſt not looke on the true profeſſion of the Goſſpell with a right eie, with an eie opened and cleared by the Spirit of God, till thou ſee the beauty and glory of it, lying vnderunder many and great afflctions and ſufferings, the more the world ſeekes to diſgrace the Goſpell, and the true profeſſors of it, the more the glorie of it appeares, the brighter it ſhines, and if thou ſee it not, thou lookeſt on it with a carnal eie, and there is no more comfort of the Goſpell belonging to thee, then to one that is carnall, and therefore if thou wouldeſt find the comfort that belongs to a true profeſſor of the Goſpell, neuer reſt till thou be able to ſee, and diſcerne the excellency, and glorie of the Goſpell, and the ſincere profeſſion of it, manifeſted, and made cleare by the ſuffering of true profeſſors, yea neuer reſt till thou bee, not onelyonly, not diſcouraged, but as the Apoſtle ſaid of ſome in his time, Phil. 1.14 more emboldned and heartned to go on in a conſtant profeſſion of the Goſpell, by the ſufferings of others for the ſame. Let not the indignities and reproches throwne on the true profeſſors of the Goſpell make thee more out of heart, and more out of louelove with the profeſſion of the Goſpell, if they doe, thy heart is not right within thee.

In the next place obſerue wee that the Apoſtle making mention of his ſufferings, and in particular, of his impriſonment, hee ſpecifieth the cauſe of it, he tels the Coloſſians, hee was in priſon and bonds, and that not for any miſdemeanor, for any crime committed, by him deſeruing bonds, but for the heauenly doctrine of the Goſpell, that his profeſſing and preaching the Goſpell, was the cauſe wherefore he was impriſoned, and that for it hee was in bonds.

Whence we are taught thus much.

That of the ſame kinde of calamities, and ſufferings p. 1272…ha… befall the godly, and the vngodly, of the ſame kinde of ſuffering, that befall the children of God, and the wicked.

Doct. 10 There be different cauſes, though the calamities and ſufferings, that are inflicted on men, as impriſonment, baniſhiſhment, ſundry kindes of torments, and death, are common to the godly with the vngodly, and light on them both: yet the cauſes for which they ſuffer are different;Though the godly and the wicked many times ſuffer the ſame things, yet the c…uſes for which they ſuffer, are much different. the wicked they are puniſhed for their wickedneſſe, and for their offences, but the godly, they are preſſed by the wicked with many vexations, euen for their piety and religion, and ſo though they ſuffer the ſame things, yet not for the ſame cauſe. Wee may ſee it in many examples, Gen. 39.20. Wee read that Ioſeph was impriſoned in the place where the Kings priſoners lay bound, and in the 40. Chapter verſe 3. We finde alſo that Pharaohs two officers his chiefe Butler, and his Baker were caſt into the ſame priſon where Ioſeph was, and ſo both Ioſeph and they ſuffered the ſame impriſonment, but the cauſes of their impriſonment were much different one from the other; Ioſeph he was put in priſon at the falſe and ſlanderous accuſation of his miſtreſſe, indeede the true cauſe was his refuſall to commit folly with her, and to ſinne againſt God. But Pharaohs Officers were committed for their offences againſt their Lord and King, and iuſtly for their deſerts. Wee hauehave example of this alſo in Chriſt and the two theeues that were crucified with him, both Chriſt and they were in the ſame condemnation, as one of the theeues ſaid, Luk. 23.40. (that is) in the ſame iudgement, they ſuffered the ſame puniſhment, yet how different the cauſe of their ſuffering was, from the cauſe of Chriſt, wee know well, and one of the theeues did acknowledge it, verſe 41. We are (indeed) ſaith hee, righteouſly heere, but this man hath done nothing amiſſe.

This then is manifeſt that howſoeuer the godly and wicked bee vnderunder the ſame troubles, the ſame preſſures, p. 1273and vexations, the godly are impriſoned and ſo are the wicked, yet not for the ſame cauſe, the godly they ſuffer vniuſtly, and for a good cauſe, the wicked they ſuffer iuſtlie, and for their euill doing.

And this ſerueth.

Firſt, to iuſtifie and cleare that common receiued ſentence. Vſe. 1

Not the puniſhment, but the cauſe is that which makes the Martyr.That ſentence juſtified, that not the puniſhment but the cauſe makes the Martyr.

He that ſuffers the ſame torments, and the ſame tortures that holy Martyrs doe, is not therefore a Martyr; no, no, it is the cauſe for which a man ſuffers that makes him a Martyr.

A man may ſuffer ſome things that holy men of God doe, and yet be a wicked man, and ſuffer for his euill doing, and this is the very caſe of Popiſh Martyrs.The caſe of popiſh Martyrs. The Papiſts, they canonize ſome for Saints, and regiſter them for Martyrs, who hauehave ſuffered death for no leſſe then monſtrous treaſon againſt their Prince.

Oh, Object. but ſay ſome (Catholikes) ſuffer impriſonment and death too, for their conſcience, and for religion, and what ſay you to them? Are not they holy men and Martyrs?

Surely no, Anſw. we tell them they muſt proue they ſuffer for conſcience rightly informed, and for Orthodoxall ſound and true religion, elſe can they not challenge the name of holy men and Martyrs.

Now this they are neuer able to doe, their perſecuted Catholikes (as they call them) ſuffer for ſuperſtition, and Antichriſtian hereſie, and therefore cannot bee truly held as holy men and martyrs. Vſe. 2

But for the vſe of this point to our ſelues,I… is raſh judgment to condem men for troubleſome p…rſons, onelyonly becauſe they ſuffer neuer examining the cauſe of their ſuffering. is it ſo that howſoeuer the godly and the wicked, both lye vnderunder the ſame trouble, and the ſame ſuffering; yet if for different cauſes: the one for ſinne, the other for pyetie and religion, and for a good cauſe. Surely, then it muſt needs bee weake and p. 1254raſh judgement, by and by to cenſure and condemne them for troubleſome perſons that ſuffer, neuer examining the cauſe for which they ſuffer: that cannot chuſe but bee headdy and vntimely judgement, and we muſt take heede of it. And this muſt further teach eueryevery one of vsus, if wee ſuffer any thinge at the handes of men, to looke to the cauſe of our ſuffering; in thy ſuffering, look that the cauſe it be good, and not euill, as Peter hath exhorted. 1 Pet. 4.15. Let none of you ſuffer as an euill doer: ſtand not thou on thy ſuffering, a wicked man may ſuffer the ſame, Vſe. 3 that a godly man doeth; but on thy ſuffering for a good cauſe,If we ſuffer any thing at the hands of men, we muſt look to the cauſe of our ſuffeing, that we ſuffer for wel-doing. ſome men being juſtly ſmytten with the tongue of others, and hardly ſpoken of and that juſtly, they lying vnderunder an hard cenſure, and yet juſt; for their pride, their couetouſneſſe, their vncleaneneſſe, their faithleſſe dealings in couenantes, their defrauding, their circumuenting, and goeing beyond others in barganing, and the like. What doe they? and how doe they commonly ſhift off the matter? oh (ſay they) men ſpeake ill of me; but ſay all what they will, or can, I care not for it, better men then I hauehave beene ill ſpoken off: Chriſt himſelfe had ſcarſe a good word, when he was heere on the earth: it is true indeed, good men, and Chriſt, hauehave beene ill ſpoken off. But did Chriſt, and good men deſerue it? did they euer prouoke others to it by their ill deeds? thou wilt ſay noe. Why then, doeſt thou not ſee what a deceiuing argument thou vſeſt? Good men and Chriſt, hauehave ſuffered in this kind: the hauey beene ill ſpoken off, I now ſuffer hard and ill ſpeaches, and therefore I paſſe not for them, why? but thou thy ſelfe knoweſt, Chriſt and good men deſerued not to bee ill ſpoken off; they hauehave beene ill ſpoken off vniuſtly for well-doing, but thou iuſtly, for ill-doing, wilt thou then ſhrowd thy ſelfe vnderunder the example of Chriſt, and of good men, in regard of thy ſuffering? Thou deceiueſt thy ſelfe, if thou be ill ſpoken of, and thine owne conſcience tell thee thou deſerueſt it, thinke not to ſhift p. 1275off the matter, and to finde comfort in ſaying Chriſt, and good men, hauehave beene ill ſpoken of, no, no, though they that ſpeake ill of thee, and reuile thee, ſin in ſo doing: yet there is no comfort in thy ſuffering. Indeed if thou bee ill ſpoken of vnjuſtly, or for a good cauſe; there is comfort in that ſuffering: ſome ſay ſome times, oh, if I had deſerued ſuch hard ſpeeches, it would neuer grieue me. Thou ſpeakeſt fooliſhly, if thou haddeſt deſerued them, then were ther juſt cauſe of griefe: but not deſeruinge them, there is noe cauſe of griefe at all, but rather of comfort, and rejoyceing, and therefore in thy ſuffering in this or any other kinde, euer looke thou to the cauſe of thy ſuffering: if thou ſuffer juſtly, then bee humbled and repent of thy ſinne, other wiſe the Lord will charge it more fully vppon thee, at the laſt day: if vnjuſtly, or for a good cauſe, with meekenes, and patience, poſſeſſe thy ſoule, and rejoyce, in that thou art partaker of Chriſt his ſufferinges. 1. Peter. 4.13. And if thou bee rayled on for pyetie, and for religion (as hee ſayeth) Verſe 14. there is a bleſſinge belonging to thee, and through thy ſides they ſtrike the ſpirit of glory.

Obſerue yet further, in that the Apoſtle was impriſoned for the Goſpel, wee are playnelie taught.

That for the Goſpels ſake, and for the true profeſſion Doct. 11 of the ſame, wee muſt bee alſo ready to ſuffer impriſonment, and loſſe of libertie, yea, and loſſe of life too, if wee bee called vntounto it. If then the caſe ſo ſtand, as wee muſt either looſe our liues, or forſake the true profesſion of the Goſpel.We muſt be ready to ſuffer loſſe of liberty and of life alſo, if we be called vntounto it, for the true profeſſion of the Goſpel. Luke. 14.20. ſaith our Sauiour: if any man come to mee, and hate not his father and mother, and wife, and children, and bretheren, and ſiſters, yea and his owne life alſo: that is incompariſon of mee, and of my Goſpel; hee cannot bee my diſciple. Therefore in the preparation of our heartes, wee muſt euer bee readie to ſuffer any torture, or torment p. 1276for the Goſpels ſake, if the Lord vouchſafe vsus that honor, and we be thereunto called.

Now then is this a truth? ought true profeſſours of the Goſpell to be ready to lay downe their liues for the truth of the Goſpell, Vſe. oh then how farre ſhort are many in the world from ſuch preparation?The failings of men in this particular duty diſcouered. how know you that may ſome ſay? ſurely it is eaſily knowen, and I can eaſily make it plaine, are not many in the worlde, ſo wedded to the ſenſuall pleaſures and profits in the world, as they will not forſake them, for the keeping of faith and a good conſcience, they will not forſake any ſenſuall pleaſure, or any vnlawfull gaine that comes in, for the keeping of faith and a good conſcience, and can wee then thinke that ſuch perſons are prepared to forſake wife, children, houſe and land, and to ſuffer the loſſe of their liues by fire or ſword if time of triall ſhould come for the Goſpels ſake? no, no, there is no ſuch matter, if the Goſpell hauehave not beene powerfull in thee, and wrought in thee a deniall of vngodlineſſe and worldly luſts, certainely thou art not prepared to lay downe thy life for it, therefore deceiue not thy ſelfe, thou muſt be prepared to ſuffer impriſonment, & loſſe of libertie for the Goſpels ſake, if time of trial come vntounto thee, and how ſoone it may come thou knoweſt not, and if it come, and thou bee not then prepared, a thouſand to one (without the extraordinarie merciemercy of God) thou wilt ſhrinke from Chriſt, and from the truth of his Goſpell, and then woe bee to thee, Chriſt will deny thee, and be aſhamed of thee, when hee ſhall come in his glory, Luke 9.26. therefore neuer reſt till thou bee prepared to lay downe thy life for the Goſpels ſake, and to that end, neuer reſt till the Goſpell hauehave wrought powerfully in thee, a deniall of vngodlineſſe and worldly luſts, and taught thee to liue ſoberly, righteouſly, and godly in this preſent world, Tit. 2.12. and then (doubtleſſe) thou art prepared to ſuffer any thing that ſhall bee layd vponupon thee for the Goſpels ſake, and if the time of triall come vppon p. 1277thee, thou ſhalt be able (thorow Gods grace aſſiſting thee) to ſeale thy profeſſion of the Goſpell with thy deareſt bloud.