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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89915	An exposition vpon the Epistle to the Colossians Wherein, not onely the text is methodically analysed, and the sence of the words, by the help of writers, both ancient and moderne is explayned: but also, by doctrine and vse, the intent of the holy Ghost is in euery place more fully vnfolded and vrged. ... Being, the substance of neare seuen yeeres weeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.	Byfield, Nicholas, 1579-1622.	1617 (1617)	STC 4217; ESTC S107140	703,811	512

4. Men lay not downe their cares and lusts they haue marred their taste before they come they doe not empty their heads and separate themselues to seeke the wisdome of the word care or lust will choake the word 5. Men reade not all Gods word nor doe they reade constantly they will not wait daily at the gates of wisdome to reade seldome or by starts and here and there will doe little good 6. One great cause of not profiting is the not seeking of the Law at the Priests mouth that is want of conference and propounding of doubts 7. In many vnprofitablenesse is the scourge of vnthankfulnesse for the good they haue found in reading 8. In reading men do not minde their owne way for if men did propose vnto themselues what sinne of their owne they might finde rebuked and what directions might be collected out of that they reade for their liues or did note how the word did offer comfort when they need it they could not but finde many excellent experiences of Gods prouidence and power in the word they could not liue in any sinne but either reading or hearing would discouer it nor could they goe long without some word of comfort when they needed it yea they might obserue how God in the word they reade did counsell them too when they were in distresse therefore let him that readeth marke and reade for himselfe Lastly the cause is in the most that their hearts are not turned to God and so the vaile is not taken away 2 Cor. 3.16 Cause to be read Obserue here 1. That it is not enough to reade our selues but wee must cause others to reade by exhorting incouraging commanding c. especially Parents and Ministers should see to it so should Magistrates also 2. From the coherence note that we must cause others to reade when wee haue read our selues it is vile hypocrisie for a Minister or Parent to vrge their children or seruants to reade the Scriptures when they neglect reading themselues In the Church Here we haue a plaine proofe for reading of the Scriptures publikely in the Church we see it was anciently both required and practised Adde for the further confirmation hereof these places Deut. 31.11.12 Neh. 8. Luk. 4. Act. 13. And this may assure vs 1. That publike reading is no inuention or ordinance of man 2. That the people of God haue found in all ages great need of this helpe And therefore they are miserably transported with humor that so vilifie or neglect this ordinance of God and it may bee iust with God that thou shouldst not profit by reading at home when thou carest not for reading in the Church Thus of the reading of the Epistle to the Colossians Epistle from Laodicea Here is a great adoe among Interpreters to finde out what Epistle this was 1. Theophylact thinkes it was the first Epistle to Timothie which was written from Laodicea another towne of that name not this Laodicea before mentioned 2. Some thinke Paul did write an Epistle to the Laodiceans which was Apocrypha and so Dionysius tels of a third Epistle to the Corinthians Iacobus Stapulensis caused such an Epistle to bee printed but Catharinus could easily auouch that it was a bastard and counterfet 3. Some thinke the Laodiceans wrote to the Apostle and propounded their doubts vnto which the Apostle hath answered in this Epistle and therefore required that his answer might be compared with their doubts this is the most publike opinion But in the generall it shewes vs thus much that wee must reade other good bookes as well as Scriptures Thus of the 16. verse VERS 17. And say to Archippus take heed to the Ministerie which thou hast receiued in the Lord that thou fulfill it THese words concerne the Colossean Preacher who is not onely saluted but exhorted This Archippus as it seemes was their Pastor ioyned with Epaphras who was now at Rome with Paul it is likely he was growne negligent in teaching and carelesse and idle Painfull Preachers many times grovv idle Many times it comes to passe that men that sometimes were painfull in their Ministerie doe afterward● grow slacke and negligent 1. Sometimes from very discouragements from their people either because they profit not or because they weary their Teachers with indignities and wrongs thus the very Prophets haue beene sometimes so tired that they could haue been almost willing neuer to speake more in the name of the Lord. 2. Sometimes this comes from the corruption of their owne natures they grow soone weary of Gods worke or else hauing taken more worke to doe then they are sufficient for they grow to neglect all or else they are drawne away with the loue of the world or else forbeare of purpose to preach often lest they should be thought to be too precise or else to winne applause they set out at first with such a strife to seeme eloquent learned that they quickly spend their store and then rather then they will be obserued to want they will giue ouer preaching 3. Sometimes God himselfe for the wickednesse of their liues casts a barrennesse vpon their hearts and blasteth their gifts In this exhortation foure things may be noted 1. Who he is that is exhorted say to Archippus 2. The matter charged vpon him see to thy ministerie 3. The reason by which it is vrged thou hast receiued it of the Lord. 4. An explication of the matter charged by the extent of it to fulfill Say to Archippus Here I obserue 7. things 1. The sinner must be told of his sinne Leuit. 19.17 2. Such as offend publikely must be told of it publikely 3. Ministers as well as others may be rebuked though some Clergie men are so sore and so proud that they may not be touched and many times it is a iust iudgment of God that no man should rebuke them that their sores might not be medicined but like vnsauorie salt they should be cast out of God No mans learning or greatnesse of place can so protect them but that they may bee told of their faults it is too commonly knowne they can sinne as well as others why then should they not be rebuked as well as others Doth Archippus need to be told The Lord be mercifull to the Land and Church There bee many Archippusses in the Church of England had neede to be wakened with a loud trumpet of rebuke and to be told of their faults euen of their ignorance silence sloth pride couetousnesse simonie dissolutenesse ambition contempt of their brethren and soule-murder of many kinds 4. The people may put their Teachers in minde of their faults as they ought to incourage them in well doing so may they admonish them for what is euill Therefore Ministers should striue so to liue and so to teach as their people should not haue cause to finde fault 5. Ministers must be told of their faults by their people with great reuerence and heedfulnesse and wisdome according to that direction

AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of Writers both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by E. G. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1617. TO THE RIGHT HONORABLE EDWARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue The substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tells them what they must beleeue and in the two last what they must doe Now faith lookes either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glory of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workemanship of God making all things of nothing euen the very Angels as well as men and other creatures Of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20.22 14 15. His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. His priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office standeth in two things 1. Expiation of sin 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdom in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ The couenant followeth which is considered both in it selfe and in the seales of it Though the couenant of workes be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministery of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the body of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19

day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that were fore ordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked What the sentence vvill containe For the third The sentence will bee vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begunne to declare his will to blesse euery one of the Elect q Matt. 25.34 Secondly a manifestation of all the righteousnes desired thought vpon spoken or done by the godly r 2 Cor. 5.10 and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Å¿ Matt 5.34 to 41. Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world t 1 Cor. 1.30 in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe first a declaration of Gods eternall and iust hatred of them u Matt. 25.41 Secondly a full manifestation and ripping vp before all men and Angels of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kinde soeuer x Rom. 2.15 Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternall torments prepared for them 2 Cor. 5.10 together with the deuill and his Angels Hitherto of the iudgement it selfe The consequents of the iudgement follow and they are fiue first the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works thereof shall be burnt vp y 2 Pet. 3.10.12 And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne z Reuel 20.11 21.1 The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and haste by the Angells Rom. 8.19 to 23. The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angels But because this is a point somewhat obscure I will Quest 1 endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans Answ They are in bondage in diuers respects The creatures in bondage in seuen respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the ayre earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into her bosome the vngodly as well as the godly and this is a bondage Fourthly the visible creatures are Gods greate booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not only the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortalitie which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowne to God and not now to nature But especially the creatures may be said to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decaied dulled and distempered in them Oh but might some one say Ob. how can this bondage be ascribed vnto the heauens Sol. Sol. The heauens are not so perfect but they may admit enlargement of their excellencie Besides they serue now promiscuously to the vse of bad as well as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopoeia they may be said to groane together with the rest of the creatures vnder the common burden and vanitie vnto which they are subdued It is obserued that since the dayes of Ptolomy the Sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. Ob. But how can this vanitie or bondage bee in any sense ascribed to the Angels Sol. Sol. There is no necessitie to include the Angels in the number of the groaning creatures and yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regencie or presidencie either ouer nations or in mouing the orbes of heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicitie in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Qu. 2. But what shall the creatures haue in the

giue this wide doore of vtterance to their Teachers Before I passe from the matter hee pray●● for I must note a doctrine lies secretly lodged within the same wee may finde in the end of this verse that the Apostle was in prison and yet he doth not desire to haue the doore of the prison open but the doore of his heart open to vtter the mysterie of Christ noting that it is a greater want to want the libertie of his ministerie in respect of vtterance then it is to want the libertie of his body in respect of the prison We should take notice of this for diuers vses 1. For thankfulnesse if there be a doore of vtterance opened in Gods house 2. For preuention of all things as much as lieth in vs that might stop the mouthes of Gods faithfull Ministers There are fiue things that stop the mouthes of Ministers in generall 1. Ignorance and presumptuous sinnes in the Ministers themselues Fiue things stop the mouthes of Gods Ministers for polluted lips are no lips of vtterance the lips of the Minister should be touched with the coales of knowledge zeale and mortification 2. The sinnes of the people many times put the Teachers to silence the rebellion of the house of Israel made Ezechiel dumbe that he could not preach Ezech. 3.26.24.27 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching 1 Cor. 16.9 and therefore we should pray that God would deliuer his faithfull Ministers from vnreasonable and absurd men 1 Thess 3.2 4. Discouragement and feare silence many a Minister in respect of the life and power of preaching 1 Cor. 16.9.12 Heb. 13.17 Lastly humane wisdome not only lets the people from the profit of hearing but likewise it lets the Minister from the power of preaching God would Doct. 1. The hearts of Ministers yea of the best Ministers are naturally shut they haue no gift to profit withall but they haue receiued it and who is sufficient of himselfe for these things Doct. 2. T is God only that opens vnto men the doore of vtterance t is he that makes the heart of the Priest fat and creates the fruit of the lips to be peace he openeth and no man shutteth and shutteth and no man openeth and it should teach them lesse to feare men and their rebukes and the lesse to care for the rage of the oppressor for if he will giue libertie who can restraine it and if he will silence who can inlarge Euen vnto vs. This manner of speech notes either his humilitie or his restraint in prison or the difficultie of vtterance His humilitie it may note in this sense that howsoeuer he hath beene a blasphemer or a persecutor c. yet that God would be pleased to honour him and his worke so much as giue vtterance euen to him and such as he is His restraint in prison it may import also and so his desire is they should not pray onely for Ministers that were at large and enioyed peace but also euen for him and such others as were in prison for a godly Preacher will not be idle no not if he come into prison and thus also it notes that the wisest men of themselues are not able to teach with power and profit the simplest and meanest men an Apostle cannot teach a prisoner without Gods speciall aid and blessing These words may note also the difficultie of vtterance as if he should say you had need to pray not only for ordinary but extraordinary Ministers Thus of the thing praied for as it is briefly propounded Secondly it is inlarged 1. by the subiect 2. by a reason 3. by the end The subiect of the vtterance is the mysterie of Christ To speake the mysterie of Christ Christ is a mysterie to the Gentiles Hovv Christ is a mysterie to 6. sorts of men to the Iewes to Heretikes to Papists to carnall men yea to godly men It is a mysterie to the Gentiles that there should be a Sauiour To the Iewes that saluation should be in the Carpenters sonne To the Papists that he should be the Sauiour alone To the Heretikes that hee should be a Sauiour in both natures To the carnall man that he should be a Sauiour in particular to him And to the godly man that he should be such a Sauiour But to expresse this more particularly Christ is a mysterie fiue wayes Christ a mysterie 5 vvaies for there are mysteries 1. In the person of Christ for what tongue can describe the supercelestiall vnion of his natures or the treasures of wisdome and knowledge or the fulnesse of the Godhead that dwels in him bodily 2. In his life and death The world could not comprehend the bookes that might be made of the wonders of his birth life and death We may see in that that is written what to adore for in this world a perfect knowledge we shall neuer attaine 3. In his body which is the Church for who can declare his generation or expresse the secrets of his power and presence in filling her who himselfe is her fulnesse and filleth all in all things or describe the manner of the vnion betweene Christ and his members Is not this a great mysterie 4. In the Sacraments of Christ The holy inuisible presence of God is a mysterie the communion of the body and bloud of Christ not locally or by contact and yet truly is a mysterie the seale of the holy spirit of promise vpon the hearts of beleeuers in the due vse of the Sacraments is a mysterie the spirituall nourishment that comes to the soule by such secret and hidden passages inuisibly is a great mysterie 5. In the Gospell of Christ And by the mysterie of Christ in this place I thinke is meant the Gospell of Christ and it is called a mysterie because of the hiding of it If you aske me where the Gospell hath beene hidden I must answer The Gospell hidden fiue vvayes it hath beene hidden 1. in the breast of God from all eternitie 2. in the shadowes and types of the ceremoniall Law which was the Iewes Gospell 3. in the treasurie of holy Scriptures 4. in the person obedience and passion of Christ who was the substance of the Mosaicall ceremonies and the quintessence of all Euangelicall doctrine 5. in the hearts of Christians If you aske me from whom it was hidden I answer not from the elect for God by preaching reuealed it vnto them in due time but from wicked men but with great difference The Gospell hidden from the vvicked diuersly for to some there is no Gospell at all giuen as to the Gentile to some not giuen plainly as in those congregations of Israel to whom this euangelicall loafe is not diuided though in the whole lumpe it bee giuen to some not giuen in the power of it for though they heare the preaching yet by reason of mixtures carnall wisdome or ignorance and confusednesse in the Teachers there is