the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessary to saluation and imposed as meet to be ioyned with the Gospell Philosophie may yet be vsed so as she be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble her selfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie When men are corrupted by philosophie and that diuers wayes 1. If men vse any part of philosophie that is deuillish as too many doe 2. If men neglect the studie of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers Wee may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth The diuers acceptation of the word Tradition Thus of Philosophie After the traditions of men The word Tradition hath beene vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authoritie from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarkes before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawne but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlinesse A distinction about tradition and are therefore Apostolicall and to be obserued as all the doctrines of the word and the publike assemblies of praier and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the Feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further pietie but are either light or vnnecessary or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes Traditions in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the Elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuitie the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the Law by word of mouth this Law by word of mouth is the Cabalisticall Theologie Cabalisticall Diuinitie a Diuinitie so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare Matth. 15. The traditions in the Churches of the Gentiles Traditions in the Churches of the Gentiles may be considered two wayes 1. As they were in the times of the Primitiue Church 2. As they were in the times after vnder Antichrist In the Primitiue Church they had by degrees one after another a great number of traditions such as these To stand and pray euery Sabboth from Easter to Whitsontide The signe of the Crosse to pray towards the East the anointing of the baptized with oyle the canonicall houres Lent and diuers kindes of fasts the mixing of water with wine the addition of diuers orders in the Church as Canons Exorcists Ostiaries c. Holidaies to sing Halleluiah at Easter but not in Lent and such like Now if any aske what we are to thinke of those and the like traditions then in vse I answer Quest Answ 1. That the Church had power to appoint traditions in indifferent rites so that the rules of the Apostles for indifferent things were obserued as that they were not offensiue nor against order or decencie or edification As to appoint the time and place of publike praier to set downe the forme of it to tell how often the Sacraments should bee administred c. 2. We must vnderstand that the word Traditions vsed by the Fathers Traditions in the times of the Fathers in the primitiue Church did not alwayes signifie these and such like things deuised by men but sometimes they did meane thereby such things as were warranted by Scripture though not expressely As the baptizing of Infants the obseruation of the Sabboth c. 3. There were some Traditions in some Churches in the first hundred of yeeres that were directly impious as the Inuocation of Saints and Images 4. Some other things were then vsed that were not euery way impious in their owne nature and yet not greatly iustifiable in their vse and such were diuers of the aforenamed obseruations 5. That diuers things at the first brought into the Church with good intents and to good purpose afterwards grew into abuse as for example In the Primitiue order of Monkes 6. The worser traditions were brought in by false teachers and too pertinaciously obserued by the people the Fathers bewailing it and sometimes complaining of it 7. The Fathers themselues in some things shewed leuitie and vnconstancie of iudgement sometimes to please the people approuing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well be denied but that the libertie taken in the Primitiue times to bring in traditions opened a doore to Antichrist Traditions in Poperie Now concerning the traditions in Popery vnder Antichrist their doctrine is abominable for they say that the word of God is either written or vnwritten and they say their vnwritten verities are necessary as well as Scripture yea that they are of equall authoritie with Scripture And those traditions they would thus exalt Scriptures against traditions are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions wee may
the Colossians THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in the first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10.11 The Doctrine of Faith he expresseth two waies first by Proposition secondly by Exhortatiom In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation to the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therin be both perswades and disswades he perswades by many strong and moouing Reasons to an holy endeauour to continue and perseuere with all Christian firmenesse of resolution in the Faith and Hope was alreadie begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the False Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. verse 8. then secondly hee confirmes it by diuers reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophie vers 18.19 and against Traditions verse 20. and so to the end of that Chapter Thus of the second part Thirdly 3 The Precepts of life in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contained in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands vers 19. of Children vers 20. of Parents vers 21. of Seruants vers 22.23.24.25 and of Masters Chap. 4. vers 1. The Epilogue or Conclusion 4 The Epilogue containes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first hee makes entrance by a narration of his care to know their estate and to informe them of his To which purpose hee sendeth and praiseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required of them Of the first sort hee signifies the Salutations of six men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne either the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17 And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analysis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proame is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contained in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the forme of the Salutation it selfe The Persons saluting are two the Author of the Epistle Verse 1.2 and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and oommend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplified by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are described first by the place of their abode and so they are the Citizens and inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The forme of the Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord Iesus Christ Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them Verse 3. and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what he did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwaies that is constantly from day to day Verse 4.5 Now in the Verses that follow he expounds and opens
of the chapter HItherto of the exhortation From this verse to the end of this chapter is contained the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to vers 16. 3. He concludes against the things from which he dehorts and that seuerally from vers 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions i. obseruations and externall rites and vaine superstitions concerning either ordinary life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessary vpon the consciences of men 3. From the elements of the world i. from the ceremonies of Moses now abrogated and so from Judaisme In generall wee see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poison and yet cannot abide to receiue any antidote Againe from the coherence wee may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as wee grow settled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When we finde these caueats in the Scripture we must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuices more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to leade away bond and captiue or as here to spoile it is so to seduce or to carry away as a spoile for the matter expressed in this word wee may note 1. That a Christian stands in danger of a combat and if hee looke not to himselfe may be spoiled and carried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts a Matth. 13. 2. That had those things taken away that sometimes they had in spirituall things b Matth. 13. 3. That lost their first loue c Reuel 2. 4. That lost the kingdome of God in losing the meanes of the kingdome d Matth. 21. 5. That lost what they had wrought e 2 Joh. 10. 6. That lost the presence of God f Hos 5 vlt. 7. That lost vprightnesse and sinceritie 8. That lost the taste of the powers of the life to come g Heb. 6. 9. That lost the ioyes of their saluation h Psal 51. And lastly much more theirs that lose their crowne i Reuel 3.11 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You. This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Deuill can fetch booties euen out of the Temple of Christ 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke theirs not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the Popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and libertie on earth to winne Proselytes to their religion There haue alwayes beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophie This is the first kinde of corruption here condemned Quest Answ But is Philosophie naught and here reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that vaine deceit may be here added interpretatiuely it explaines the sense Quest Answ How Philosophie becomes vaine deceit But how became Philosophie to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth deuillish things as the Philosophie of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternitie or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinary course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God whereas it is true of the second cause only So the second is brought against the resurrection whereas it is true only in
to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c common with Christ 5. In speciall they haue death common with Christ They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes and for their benefit 2. Because when their bodies die they die in vnion with Christ 3. Because the vertue of Christs death is deriued to their soules whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sinne conueyed in the ordinances of Christ and applied by the spirit of Christ 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for tryall and comfort For tryall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ For comfort to the mortified thou art in Christ and he will neuer leaue thee nor forsake thee till he hath raised thy body and cured thy soule Thus of the words in themselues they are also to be considered as they are here vsed against traditions and so they are two waies Christ is dead and in his death yee are freed from all bondage of soule to any thing but the will of God and therefore 't is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ yee be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should be of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though yee liued in the world are yee burthened c. Quest Doe not the faithfull liue in the world that he saith with such a salt interrogation as though yee liued in the world Answ They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life so Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a grieuous burthen to the soule and the worse the lesse they are felt Men will not willingly suffer vniust impositions in their free holds in the world nor should men suffer the world to impose burthens vpon their soules The word also notes the audacious liberty of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceed further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not taste not handle not These words must be vnderstood to be vtterd mimeticωs in a kind of scorne see the wicked subtiltie of the Deuill he turnes himselfe into all formes to ruine vs Once he destroyed the world by tempting man to eat now he goeth about to poyson mens soules with restraining them from eating Some obserue that the haste of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about weightier matters Some learned render touch not by eat not and so note a gradation First they would not haue them eat then not so much as taste and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all Interpreters to vnderstand these words to be the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessitie of obseruing them This is the nature of all outward things they perish with the vsing all is vanitie the glory of the flesh is but as the flower of the field d Esay 40. rust or moth doth corrupt them e Matth. 6. euen crownes are corruptible f 1 Cor. 4.24 Here we see a cleare difference between earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c but cleane contrary with spirituall things why should we not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stir vs vp to the care of spirituall graces and duties that neuer perish that we may attaine that vncorruptible crowne of righteousnes which God will giue to all that loue his appearing The very daily perishing of foode and rayment are types of thine owne perishing also Thus of the fifth reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are yee burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to be led on in these foolish vanities But are the commandments of God so easily obeyed Are the doctrines of Gods word so willingly imbraced Alas alas mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the six reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were three things alledged to approue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or
Author of this Epistle the Author was PAVL concerning whom memorable things are recorded he was an Hebrew of the Hebrewes of the tribe of Beniamin a Phil. 3.5 a Pharise the son of a Pharise born in Tharsus of Cilicia circumcised the 8. day brought vp in the knowledge of the Law and Pharisaicall institutions by Gamaliel a great Doctor among the Iewes b Acts 23.6 acquainted also with the languages of forrain nations as his quoting of the authorities of Greeke Poets shewes c Acts 22.3 Titus 1.12 and in his youth for the righteousnes externall which was after the Law he was vnrebukeable d Phil. 3.6 and full of zeale but withall a violent and blasphemous persecuter e Gal. 1.13.14 His calling was exceeding glorious his Office vnto which he was called was great and honorable viz. to be Legate of CHRIST f 1 Tim. 1. the Doctor of the Gentiles g Acts 9.15 Acts 26.16 the Minister of God of Christ of the Spirit of the new Testament of the Gospell of reconciliation and of righteousnesse h 1 Tim. 2. 2 Cor. 6. 11. 3. Ephes 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. He was famous for his labour in the Word by which hee caused the Gospell to runne from Hierusalem to Illiricum with admirable swiftnesse i Rom 15.19 as also for his faithfulnesse of mind for his pure conscience for his affection to the faithfull for his humanity and curtesie for his continencie for his humility for his care for the Churches for his honest conuersation innocencie and constancie k 2 Cor. 1.12 he was of nature earnest accute and heroycall Adde vnto these the praises of his sufferings what reproach what stripes what imprisonments what beating with rods and such like wrongs did he endure fiue times of the Iewes receiued hee forty stripes saue one 2 Cor. 11.22 to 30. once was hee stoned thrice hee suffered ship-wracke night and day was hee in the deepe Sea in iourneying often in perils of waters of robbers of his owne Nation of the Gentiles in the Citie in the Wildernes in the Sea and among false brethren how hee was daily pressed with wearinesse painefulnesse watchings hunger thirst fastings cold and nakednesse besides the incumbrances and cares for the businesse of the Churches A foure-fold testimony cōcerning the doctrine of Paul Finally we may consider the testimony giuen to his doctrine to proue it to be without al mixture of error And this testimony standeth of 4. branches 1. His immediate calling 2. His immediate instruction information 3. The visible donation of the holy Ghost which was not onely giuen to himselfe but he also conferred it by imposition of hands to others 4. His working of Miracles Acts 9. Acts 19.6 2 Cor. 12.12 Acts 20. for so he saith of himselfe The signes of an Apostle were wrought among you with all patience with wonders and great workes hee raised a man from the dead Neyther could the myracles wrought by him be small when Handkerchiefes were brought from his body to the sicke and their diseases departed from them Acts 19.12 yea Deuils went out of them Lastly this noble Iew more famous among the Apostles then euer the great Saul was among the Prophets was beheaded by the Emperor Nero the 29. of Iune in the 70. yeare of the Lord. And all this should cause vs with all reuerence both to teach and learne the Celestiall doctrine deliuered in writing to the Churches by him Conceits about the Apostles writings Thus of the Author the Matter followeth I meane not to search after the descants and conceits that some obserue concerning the workes of this Worthy as that he should write ten Epistles to the Churches to answer the number of ten Commandements and foure Epistles to particular persons to expresse his agreement with the foure Euangelists onely this in generall for his hearers or Auditorie hee had the Romanes the greatest in the earth for power the Graecians the most famous for witte and learning and the Iewes or Hebrewes of greatest note for diuine vnderstanding of the Law of God But to leaue this I come to the Matter of the Epistle and obserue three things 1 To whom he writeth 2 Vpon what occasion 3 The treatise it selfe What Colosse was and how the people were conuerted For the first Colosse was a Citie in Phrigia in Asia the lesse neere to Laodicea and Hierapolis The Church in this citie was not first gathered by Paul but as some thinke by Epaphras whom they take to haue bin one of the seauenty Disciples and an Euangelist Some say they were first conuerted by Archippus who is mentioned Ch. 4.17 and that Epaphras one that was borne amongst them Chap. 4.17 being instructed by Paul was sent thither to build them vp further The occasion of the Epistle Crosse-teaching in his time For the second the Occasion of this Epistle was this After that there was a Church here gathered by the power of the Gospell Sathan after his wonted manner stirred vp corrupt teachers who by crosse and contrary teaching did mightily labour to disgrace the Ministery and hinder the efficacie of the doctrine of their faithfull Minister these men taught Philosophicall Positions and vaine Speculations vrged the ceremonies of the Iewes and brought in praying to Angels and such like infectious stuffe Epaphras hereupon being oppressed with the madnesse and fury of those Impes of Sathan resorts to Paul who lay in prison at Rome and acquainting him with the state of the Church procures him to write this Epistle The Epistle diuided into fiue parts Thirdly the treatise it selfe stands of fiue parts first an Exordium ch 1. to v. 12. Secondly a Proposition liuely expressing the doctrine of Christ and his Kingdom from v. 12. to the 23. Thirdly an Exhortation containing a perswasion from v. 23. of ch 1. to v. 8. of ch 2. and a disswasion from v. 8. of ch 2. to the end of ch 2. Fourthly an institution of manners giuing rules first in generall ch 3.1 to 18. secondly in speciall from v. 18. of ch 3. to v. 2. of ch 4. And lastly a conclusion from v. 2. of ch 4. to the end Or briefely thus setting aside the Entrance and the Conclusion the Apostle entreates of matters of Faith in the first two Chapters and of matters of Life in the two last And thus in generall of the whole Epistle with the persons to whom The Exordium and the parts thereof and the occasion thereof The first part of the Epistle in the Exordium and i◠stands of two members a Salutation and a Preface The Salutation vers 1.2 and the Preface from vers 3. to the 12. In the Salutation I consider three things first The salutation diuided the persons saluting secondly the persons saluted thirdly the forme of the Salutation The persons saluting are an Apostle an Euangelist the Apostle is described by
his Name The Persons saluting PAVL by his Office an Apostle by the principall efficient that preferred him to that office and both appointed him his seruice and protected him in it viz. IESVS CHRIST and lastly by the impulsiue cause viz. the will of God The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother First of the words that describe the Apostle and heere first the meaning of them and then the Doctrines to be obserued out of them Paul The Apostle at his Circumcision was called Saul For The name of the Apostle being of the Tribe of Beniamin it seemes the men of that Tribe did in honour of their King Saul who was the first of all the Kings of Israel Why he was called Saul and by a kind of emulation to retaine the first glory of their Tribe more respecting the outward honour of Saul in that he was a King then the curse of God in his reiection did vse to giue the name of Saul to their Children very often as a name of great honour And not vnfitly did this name light vpon this Beniamite both if we regard him as he was before his calling or after before his calling as the olde Saul persecuted Dauid so did this youngling Saul comming freshly out of the mint of a Pharise persecute Christ who came of Dauid And after his calling as it was said of olde Saul by way of Prouerbe Is Saul also among the Prophets So may it be said of this Saul by way of honour Saul is among the Apostles and that not the least of the Apostles for hee laboured more abundantly then they all Concerning this other name PAVL Writers are diuersly minded Diuers opinions about the name Paul Some thinke that thirteene yeeres after Christ by the condict of the Apostles he receiued both his Apostleship ouer the Gentiles and this name Others thinke that hee tooke vnto himselfe this name of Paulus to professe himselfe the least of all Apostles Others thinke the name was giuen him for some eminent prayse of some quality or action as Peter was called Cephas and Iames and Iohn called Boanarges and Iacob called Israel Some thinke hee had two names as Salomon was called also Iedidiah and Matthew called Leui and these should seeme to bee giuen by his Parents to professe his interest amongst both Iewes and Romanes Among Iewes by the Hebrew name Saul and among the Romanes by the Latine name Paulus Some thinke it is but the varying of the language as Iohn Iochanan Iehan and Iohannes all are but differing in seuerall languages Lastly it is most likely he was called Paul for memory of the first spoyles hee brought into the Church of Christ not the head but the heart of Sergius Paulus that noble Romane Acts 1.3.9 and this is more probable because in all the Chapters before hee is neuer called Paul Apostle This worde in the generall signification importeth one that is sent and so Epaphroditus is called an Apostle Phil. 2.15 The signification and Etimology of the word Apostle but the Etymologie of the worde is larger then the vsuall application of it for it is vsually giuen to the twelue principall Disciples and to Paul and Barnabas and so it is vsed as a tearme of distinction from other Church-Officers for for the body they had widdowes for the sicke and Deacons for the poore and for the soule they had Pastors and Doctors for exhortation and instruction And what Apostles were And these were standing and ordinary Officers Now there were extraordinary viz. Apostles and Euangelists the Apostles were men immediately called by CHRIST and had generall charge ouer all Churches for planting and gouerning them the Euanglists were called most by the Apostles and sent with spirituall charge whether the Apostles saw most conuenient The vse and signification of the worde Iesus Christ Iesus Christ These titles giuen to the Messias are not in vaine vsed or ioyned together for by these names both his Office and his Worke are described In the one name CHRIST shewing what he vndertooke to be in the other shewing what he was viz. IESVS a Sauiour the one Name viz. IESVS an Hebrew word is for the Iewes and the other Name CHRIST a Greeke worde is for the Gentiles the one shewing that he was GOD for Esay 45.21 besides mee there is no Sauiour the other shewing that hee was Man viz. Christ the annointed For in respect of his humane nature chiefly is this annoynting with graces or gifts attributed to Christ Againe Christs were of two sorts viz false Christs Mat. 24. and true Christs Diuers Christs the true were eyther Typicall and so the Prophets Priests and Kings were annointed hence in the Psalme Touch not my Christs c. or Essentiall and so onely the Sonne of Mary By the will of God These words are expounded Galat. 1.1 where hee is said to be an Apostle not of men as Princes send ciuill Embassadours or as the Iewes sent false Apostles nor by men as Timothy Titus Luke c. who were ordayned by man Titus 1.4 and as Titus did ordaine Elders Or else not by the Commendation paines or instruction of any man Three Doctrines from the first words Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may prooue Doctr. 1 a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke Great sinners may prooue great Saints In a word a persecuter as we see heere may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despaire of any but to continue Vse 1 to pray for euen the vilest and most spitefull aduersaries and the most open oppugners and vsuall traducers of Gods causes and people and to waite vpon God to see if at any time hee will giue them repentance to build that they haue destroyed and to gather that they haue so much striuen to scatter Secondly 2 Affliction of conscience this Doctrine is of singular vse in the cure of the hardest of diseases viz. affliction of conscience for in some of the deare Seruants of God that haue appearing vpon them some signes of effectuall Calling a right euidence of hope from Gods promises sweet pledges and signifying seales of Gods fauour by the witnesse of the spirit of Adoption yet there ariseth some scruples about eyther the multitude or greatnesse of their sins now the healing of their errors Dangerous mistaking and vncomfortable mistakings doth most an end arise from the right application of such examples as this I say a right application for the most men doe dangerously and damnably mistake in alleadging the instances of the great sins of Gods seruants 4 Rules to be obserued in alledging examples of great sinners repenting But if thou obserue these
foure rules thou canst not mistake or misapply First if thou bring not in the examples of Dauid Peter Paul or any other to patronize thy sinne or to defend or nourish thy selfe in a sinfull course Secondly if thou alleadge them not to wrest Gods promises as to make the promises of mercy generall when they are restrayned with their seuerall limitations Thirdly when they are not brought out to fortifie a prophane heart against the ordinances of God as reproofes eyther publike or priuate Fourthly when thou dost as well vrge vpon thy selfe the necessity of the repentance was in them as seeke the comfort of the remission of so great sinnes committed by them These rules being obserued the example of Pauls sinnes may with comfort bee applied as he himselfe testifieth 1 Tim. 1.16 Secondly the Apostle to bring his doctrine into greater request doth Doctr. 2 in the entrance of the Epistle insinuate himselfe into their respects Doctrine is seldom effectuall when the person of the Minister is despised by â—etting downe the authority and praises of his office and person which sheweth vnto vs that vsually where the persons of the Ministers are not regarded their Doctrine worketh little The Doctrine is not long in credit where the person and function it selfe is contemned And this yeelds vs one Reason why a number of prophane men get so Vse 1 little by the doctrine they so ordinarily heare And the cause is they are contemners and scoffers and reprochers of Gods Ministers and therefore God will giue them no blessing by their Ministery Againe it shewes how Vse 2 heauy and hurtfull a sinne it is to detract from the name and good esteeme of Ministers by tales lyes and slanders for Defamation of Ministers though men beleeue thee not in thy slanders yet it is the property of most defamations that they leaue a kinde of lower estimation many times where they are not beleeued Thirdly it serues to teach all Ministers and others that are in gouernment to preserue by all lawful and holy endeauors the authoritie and credit both of their Persons and Callings There is no doubt but the base carriage and indiscreet Vse 3 and sinfull courses of many Ministers haue brought a contempt and barrennesse vpon the very Ordinances of God they can do no good with their doctrine they are so wanting to that grauitie and innocency that should shine in the lights and lampes of Christ Lastly here may be obserued that he that will beare rule ouer other mens Doctr. 3 consciences must be an Apostle Lesse then an Apostle must not haue dominion ouer mens consciences Vse Doct. No knowledge auaileable to saluation without the knowledge of Christ lesse then an Apostolicall man cannot prescribe vnto other mens consciences and therefore it is a prophane insolencie in any whatsoeuer to vrge their fancies and deuises and to presse them master-like vpon the iudgements or practises of their brethren when they are not warranted in the writings of the Prophets and Apostles Of Iesus Christ No knowledge can bee auaileable to saluation without the knowledge of Christ and therefore the Apostle in the very forefront of the Epistle professeth to teach the doctrine of Christ and to ayme at such a course of framing of doctrine as aboue all things Christ Iesus may sound in his instructions and be receiued into honour application and practise And he doth in the very entrance intimate what the corrupt teachers must looke for from him viz. that hee will batter the whole frame of their building that haue led men from CHRIST crucified to vaine Traditions Philosophicall speculations Iewish obseruations and giuen his glory to Angells By the will of God That is by his approbation direction protection but especially by his singular vocation The Apostle then holds his calling from God and therefore beleeues Gods protection and blessing because God had called him to his function And as the Apostle so euery member of the Church holds his particular standing and function from God hee is ranked into order by the speciall prouidence and calling of God And it is to great purpose that men should know it in their owne particular For first it inforceth diligence if God haue set thee in thy calling The assurance of a lawful calling serues for foure vses then it stands thee vpon to discharge the dueties of thy calling with all heedfulnesse and painfulnesse Secondly it may teach men not to passe the bounds of their calling for seeing they are in their places by Gods will they must take heede of going beyond their limits eyther by vsing of vnlawfull wayes and courses or by intruding into other mens functions Thirdly it doth plainely appoint the particular calling to serue the generall Euery Christian hath two Callings Euery Christian hath two callings the one is the externall designement of him to some outward seruice in the Church or Common-wealth and this is his particular calling the other is the singling of him out by speciall sanctification to glorifie God and seeke his owne saluation in the things of the Kingdome of Christ and this is a calling generall to him with all beleeuers Now it is manifest that Gods commandement is that men first seeke the kingdome of God and the righteousnesse thereof And therefore he neuer meant that men should so follow their outward businesse and imployments as to omit the meanes of knowledge and grace prayer reading hearing conference and such like Lastly the consideration of this that wee hold our particular callings from God should teach vs contentation in the willing vnder-going of the daily molestations or troubles and crosses that do befall vs and to be content with our kinde of life seeing wee are thus set and placed by Gods will The Euangelist described Thus farre of the Apostle The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother Doctr. 1 Three things briefely may be obserued here first that consent in doctrine is a great meanes and effectuall to perswade both to incorruption in Faith The profit of consent in doctrine and integrity in liuing This made Paul to ioyne Timothy with him and the Vse 1 consideration of this as it should teach all faithfull Ministers to make themselues glorious by a brotherly harmonie in matters of opinion so it doth giue occasion to bewaile that great sinne of wilfull opposition and crosse-teaching Wilful opposition crosse teaching which doth in many places too much abound a course that is taken vp by some of purpose to hinder the growth of knowledge and sincerity some of these instruments of the Diuell hauing for the most part no life or hart eyther in study or preaching but when enuy and malice and a desire to be contrary doth instigate and pricke them forward These are like them of whom the Apostle complained that were contrary to all men and forbid vs to preach to the Churches that they might be saued
1 Thes 2.15.16 fulfil the measure of their sins alwaies God they please not and the wrath of God is come on them to the vttermost Doctr. 2 Secondly here we may learne that spirituall aliance is the best aliance for it is a greater honour to Timothy to bee a brother Spirituall aliance then to be an Euangelist for hee might haue beene an Euangelist and yet haue gone to Hell when he had done as Iudas an Apostle did And this cannot but be exceeding comfortable seeing there is not the meanest childe of God but he may attaine to that which was Timothies greatest title Doctr. 3 Thirdly the Apostle doth intimate by the taking in of Timothies assent that the most glorious doctrine of God doth need the witnesse of men Gods doctrin needs mans witnesse such a vanity and secret sinfulnes doth lodge in mens hearts Which should teach Ministers with all good conscience and heedfulnesse to weigh well and consider throughly of their doctrine before they deliuer it Vse because there is a weakenesse too commonly found in the very deare children of God namely to receiue doctrine vpon the trust and credit of the Messenger without searching the Scriptures as they ought to doe 2 The persons saluted Thus farre of the persons saluting the persons saluted are described both by the place of their habitation at Colosse and by their spirituall estate in which he describes them by foure things they are Saints they are faithfull they are Brethren and they are in Christ Foure general obseruations Before I come to the particular handling of each of these I consider foure things in the generall First heere we see the power of the Gospell But a little before 1. The power of the Gospel if Colosse had beene searched with lights as Ierusalem was there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie 2. Who be the true members of the Church 3. The Church may be true yet faulty and now behold by the preaching of the Word heere are many Saints and faithfull Brethren to be found in her Secondly wee see here who be the true members of the Church The Apostle acknowledgeth none but such as are Saints faithfull and in Christ Thirdly wee see heere that a Church may remaine a true Church notwithstanding grosse corruptions remaine in it vnreformed as heere these titles are giuen to â— Câ—â—â—ch much poysoned with humane traditions and vile corruptions in woâ—â—â—ip Lastly it is to be obserued that the Apostle ioynes all these together 4 One grace or priuiledge cannot bee without another Carnall Protestant to note that one cannot be without the other one cannot be a Saint vnlesse he be faithfull and in Christ and so of the rest The last clause cuts off the Iewes apparantly from being Saints or true belieuers seeing they receiue not Christ and the first clause cuts off the carnall Protestant so as he cannot be a beleeuer or in Christ seeing he cares no more for sanctitie and the two middlemost cut off the Papists and all Heretikes and Schismatikes seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches 2 Thes 2.4 c by aduancing themselues with their Man of sinne aboue their brethren nay aboue all that is called God Thus farre in generall the first thing particularly giuen them is that they are Saints Saints This Word is diuersely accepted in Scripture The acceptations of the word Saints Sometimes it is giuen to the Angels and so they are called Saints Deuter. 33.2 Iob. 15.15 Secondly men are said to be holy by a certaine Legall or Ceremoniall sanctitie Leuit. 11.44 And in this sence the superstitious are holy This is the holinesse and sanctitie of Papists and Popish persons which place all their holinesse in the obseruation of Rites and Traditions and superstitious Customes Thirdly all that stand members of the Church by the rule of Charitie or in respect of outward visibility and profession are called Saints and so all that couenant with GOD by offering Sacrifice Psal 50.5 are called Saints Lastly and properly it is a tearme giuen to men effectually called the children of God truely conuerted are called Saints not because they are perfectly holy without all sinne but in foure respects First Gods children are called Saints in foure respects in respect of Separation because they are elected and gathered out of the world and ioyned vnto Gods people and dedicated to holy seruices and vses thus the word is often taken Secondly in respect of vocation and therefore the Apostle 1 Cor. 1.2 When he had said they were sanctified he said by way of explication they were Saints by calling Thirdly in respect of regeneration because they are now new creatures And lastly in respect of iustification or imputation because the holinesse and sanctitie of Christ is imputed to them The sence being thus giuen the doctrine is plaine Doct. Men may bee Saints in this life that men may be Saints in this life there are Saints in Earth as well as in Heauen This is apparant also in other Scriptures as Psalm 16.3 To the Saints that are in earth And Psal 37.28 Hee forsaketh not his Saints And Psalm 132.9.16 Let thy Saints reioyce So in the Epistle to the Ephesians ch 2.20 Citizens with the Saints c. chap. 3.8 Paul calleth himselfe the least of all Saints c. chap. 4.12 For the gathering together of the Saints with many other places Vse The vse of this serues first to confute the grosse folly of the Papists that acknowledge no Saints till three things come to them first they must be Canonized by the Pope Three things needfull for popish Saints secondly they must be dead first thirdly it must be an hundred yeeres after their death This last prouiso was well added lest their treasons and most vile practises should be remembred Secondly this serues for the seuere reproofe of numbers in our owne Church that liue as if there were no sanctitie to be looked after till they come to heauen Thirdly the Scripture is not without singular comfort to the poore despised Saints Comforts for the despised Saints and seâ—uants of God Psal 16.3 Psal 30.4.5 I will take them in order as they lye Deuter. 7.6.7 If wee be sure wee be a holy people to the Lord then this is our comfort that God accounts of vs aboue all the people vpon the earth and no man loues his Pearles or precious Iewels so much as God loues the meanest Saint Dauid saith these are the Nobles of the earth And Psal 30.4.5 These are willed with all cheerefull thankfulnesse to laud and praise God and that before the remembrance of his holines as they before the Arke so wee before all the Tokens and Pledges of Gods loue both the Word and Sacraments and sweet witnesses of the Spirit of Adoption and all other blessings
value it should teach vs when Grace is offered in the meanes or any way bestowed by Gods Spirit 1 Cor. 6.1 neuer to receiue it in vaine so as it should be tendered without effect or kept without aduantage but especially let it euer be farre from vs to turne the grace of God into wantonnesse Iude 4. to abuse either the promises of Grace or the pledges of Gods Loue to become either bawds for perseuerance in sinne or props to secure and bolde presumption And aboue all things wee should with all watchfulnesse take heede of wronging the Spirit of Grace Heb. 10. eyther by resisting tempting greening quenching or dispising it And further wee should learne by all good meanes as constant hearing 2 Tim 1.6 2 Tim. 2.1 prayer reading conference and meditation to stirre vp the Graces giuen vs to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace Iob 15.11.12 so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall bee sufficient for you 2 Cor. 12.9 and my Power made knowne in your weakenesse Peace The second thing here wished for and to bee desired of all that loue their owne good is Peace that is tranquillity of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Worde of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy Esay 35.8 But on the other side vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them Esay 57.21 these haue no Peace neyther with GOD Angels men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquility of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde Phil. 4.6 Col. 3.15 and let it rule Be carefull to reiect all matters in thoughts or opinion in affections or desires in words or actions that it might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeuours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall iudgement to the whole world in the last day 2 Pet 3.14 Esay 9.6.7 Luke 1.79 thou maist be found of him in Peace so shall Christ be vnto thee a Prince of Peace and guide thy feet for euer into the way of Peace And thus farre of the good things he wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly heere wee may obserue that grace and blessings must not bee looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly we be in Christ Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that we performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwaies praying for you The Diuision THE Salutation hath beene handled already the Preface followeth and is contained in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this he doth by shewing his exceeding great loue to them which he demonstrates by two things which hee did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thanksgiuing from ver 4. to the 9. Secondly Prayer v. 9.10.11 In this Verse hee doth two things â—â—rst hee giues thankes Secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes Secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ Thus farre of the order of the words The Doctrines follow which must bee considered generally from the whole Verse and specially from the seuerall words Two generall Doctrines The first generall Doctrine is this that it is not enough to salute others kindly but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessity of no duties of loue vnlesse it be to salute curteously Secondly wee see heere that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying Paul can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst
Gods children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Miserie breeds vnitie Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore he saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries daies the Bishoppes and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times falls out in common Iudgements as the sword and pestilence Esay 24.2 in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like Taker to vsury Great and preuailing Iudgements take away all that vanity of conceit and swelling of pride which difference of gifts and places bred before The Lord for his mercies sake grant that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made and continued with effects prodigious and vnheard of lest the Lord be at length prouoked to plague with more fierce and cruell Iudgements and worke vnion at least in one furnace of common calamitie the same God for his Sonnes sake worke in all that any wise loue the prosperitie of Ierusalem on all sides that they more regard the glory of God and the good of the Church then their owne greatnesse either of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neither loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruite of their owne wayes Doe It is not safe to put ouer good motions Not safe to deferre good motions Note When Paul findeth fitnesse to pray and giue thankes he doth not omit the occasion In spirituall things delay is alwaies dangerous but in sinfull motions the only way many times is to deferre the execution Many sinnes are preuented by the very benefit of taking time enough to execute them Giue thankes It is good to praise before thou reproue Paul giues them to vnderstand before he comes to dispraise their vices and the corruptions crept into the Church that hee takes notice of their praise-worthy vertues hee reserues his taxation to the second Chapter and this course hee holds with them for diuers Reasons First to assure them of his loue and that he did it not of malice a thing especially Reasons 1 to be looked to in all admonitions in familie or else-where as well to praise for vertue as dispraise for vice Secondly hee holds this course to let them Reasons 2 see that he did account them as Christians though they had their infirmities It is a secret corruption in the affection of the reproued to conceiue that the Reproouer likes them not at all They are not fit to reproue others that cannot loue them for their vertues at the same time that they dispraise their faults and therefore they are farre short of holy affections that say I neuer liked him since I saw that fault by him Thirdly hee did thus that they Reasons 3 might the more hate sinne seeing it did darken their graces which else would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should praise God for his Reasons 4 mercies to vs and we neuer praise God our selues Lastly it carrieth with it Reasons 5 a secret taxation of vnthankfulnesse as the cause of their fall for had they beene more thankfull for the sinceritie of the preaching of the Gospell and for the riches of the grace of Christ offered the honourable opinion of the excellencie and sufficiencie thereof to giue all sound contentment would haue preserued them from mixing the worship of God with mens traditions or admitting contrary doctrine and from dishonouring the mediation of Christ with Angell-worship Then did Popish traditions ouerflow when the Scriptures were contemned and the light of them suppressed and in generall an vnthankfull man is euer a vicious man More specially in the dutie here mentioned two things are to be considered 1. What they doe Wee giue thankes 2. To whom viz. to God euen the Father c. We giue thankes Eucharist is sometimes appropriated onely to the Sacrament of the Lords Supper but most commonly is generall to all holy thankfulnesse especially to God There is a flattering thankefulnesse to men Acts 24.3 Luke 18.11 and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefly to be noted First Reasons to incite vs to the practise of continuall thankefulnesse to God Secondly for what things we are to be thankfull Thirdly what rules to bee obserued for the manner of performance of it There are many reasons scattered in Scripture Motiues to thankfulnesse to incite vs to Thankefulnesse first because it is a speciall part of Gods worship or one way by which we yeeld worship to God Hence 1 Cor. 14.16 that the Apostle accounts it a great losse if the people cannot say Amen when the Teacher blesseth in the spirit or giueth thankes Againe when he would exhort them to liberality hee vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God d 2 Cor 9.12.13 1 Cor. 4.16.2 And in the 4. of the 2. of Corin. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much praise to God Secondly the Apostle hauing dehorted the Ephesians from Fornication and all Vncleannesse and Couetousnesse Filthinesse Iesting and foolish Talking hee addeth but rather vse giuing of Thanks e Ephes 43.4 As if hee would note that thankefulnesse for Gods Blessings and Graces duely performed would preserue them from the filth and power of these base vices Besides it is a thing that becommeth the Saints nothing better Thirdly it is a signe of three worthy things wherein it behooueth euery man to be well assured first it is a signe of a heart that hath rightly receiued Christ and is firmely rooted built and stablished in the Faith f Col. 2.6.7 Secondly if men in all things let their requests be shewed vnto God with giuings of thankes it is a signe of the peace of God euen that the peace of God that passeth all vnderstanding will preserue their hearts and mindes in Christ Iesus g Phil. 4.6.7 Thirdly it is a signe nay a very meanes of a contented mind He that
first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion Note sinceritie and holinesse of life Thus farre of loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may bee the better conceiued two things would be weighed first what things ought to be found in our loue What things ought to be in our loue Seauen things ought to be shevved in our loue Rom. 12.15 secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in it these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly Tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberalitie sixtly Society seuenthly Clemencie Concerning these three last duties or branches of Loue it will bee expedient to adde something for further explication of them Liberalitie Liberalitie is required and it standeth of two maine branches first Hospitalitie and then the workes of mercy Hospitalitie is required in these places Rom. 12.13 Wicked hospitalitie 1. Tim. 3.2 1. Pet. 4.9 Heb. 13.2 But this dutie stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so farre from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses True hospitalitie and such house-keeping but Hospitalitie stands in the kinde entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are either in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deedes Rom. 12.13 Leuit. 25.26 Luke 6.35 that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paide againe vpon the hope of a reward in heauen 1 Cor. 8.3.8 and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate 1 Tim. 6.18.19 men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of need then that that is spared and kept Spirituall mercie There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercy that we can doe for others whom we loue or pittie Societie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solâ—ce them and our selues with them This is that that Peter requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2 17. Rom 12 11. when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but wee should both intertaine a brotherly fellowship that is society with thâ— brethren and loue it too This was their praise in the primitiue times Acts 2.42 that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the Sacraments The holy Apostle Saint Paul blesseth God for the Philippians that they did not onely make conscience of receiuing the Gospell Philip 1 5. Phil. 2.1 but also of fellowship in the Gospell and that from the very first beginning of their entrance into Religion This was the comfort of their loue and fellowshippe of the Spirit The last dutie of loue is Clemencie and this stands in the right framing of ourselues in respect of others and vnto the practise of clemencie diuers things are required of vs. First to couer the faults of others Loue couereth the multitude of sinnes Secondly to auoyde the occasions of stirring the infirmities of others 1 Pet 4 8. And heere we are bound to forbeare our libertie in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate Genes 13.18 Rom. 14.15 now walkest thou not charitably It is to be obserued that he saith thy brother for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the Gospell Thirdly 1 Cor. 13 7. to take things in the best part Loue belieueth all things it hopeth all things Fourthly Ephes 4.16 in our anger both to be short Let not the Sunne go downe vpon your wrath and also to be more grieued for their sinne with whom wee are angrie Ephes 4.16 then kindled against their persons as it is said of our Sauiour Marke 3.1 Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that either by soft answeres Pro 15 1. 1 Cor 6.7 Gen 13.18 6. Mat 17.25.26 Rom 12 21. Ephes 4 31. or by parting with our owne right or by ouercomming euill with goodnesse Lastly clemency stands in the forgiuing of trespasses done against vs Be tender hearted forgiuing one another euen as God for Christ his sake forgaue you So that vnto Christian loue is requisite a peaceable curteous and tender carriage hospitalitie and a liberall distributing to their wants both in temporall and spirituall things a
is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with an other as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking Heb. 10.25 inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world The defects of the common Protestants loue with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen and earth polluted our houses brought a curse vpon our Assemblies and debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites at Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free 〈◊〉 for filthy Ribâ—uldry for drunken spewings and Viper-like slâ—nders 〈…〉 against good men Fourthly many out of their ignorance know 〈◊〉 other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rise amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Back-â—iting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouer-liued his prime is euery way as well filled with Enuy. And thus men are not in charitie neither full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefly to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neither euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the olde complaints may be taken vp Hosea 4.1 Esay 57.1 There is no mercie in the Land Mercifull men are taken away Wee may now adaies waite for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sinke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemency before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neither brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. Verse 5. For the Hopes sake which is laid vp for you in Heauen IN these words is mentioned the third Grace for which the Apostle giues thankes and that is Hope Hope is here taken both for the thing hoped for viz. the glory of heauen as also the Grace by which it is apprehended but especially the latter Heauen is diuersly accepted in Scripture sometimes it signifieth the ayre a Deut. 28.12 Math. 16.16 sometimes it signifieth the whole vpper world that compasseth the earth b Gen. 49.25 Math. 3.16 sometimes for the Kingdome of Grace and the meanes thereof c Math. 3.2 11.11 but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphore laid vp and expressed in the word Heauens Doctrines from Coherence First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very maner of dispensing of his Graces for hee makes one Grace crowne another and Obseruat 1 become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith One Grace crowneth another and the impediments and discouragements of Loue. When God sees how many waies the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his word and spirit to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victorie it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by
might the more easily beat downe their Traditions and Philosophicall Speculations of which he meant to entreat in the next Chapter Now if this Doctrine bee true as it is most true then Apocryphe Scripture Councels Fathers and Princes Lawes doe not binde further then they are agreeable to Gods will and therefore much lesse Popes Decrees Traditions and humane Inuentions Thus of the Obiect of Knowledge In the next place it is described by the parts of it The differences betweene Wisedome and Vnderstanding in the next words In all wisedome and spirituall Vnderstanding Where the Apostle shewes that sauing Knowledge hath two parts viz. Vnderstanding and Wisedome Concerning the difference betweene the two originall words in this place rendered Wisedome and Vnderstanding there is a great stirre amongst Interpreters Some say that the one proceedeth out of the principles of the Law of Nature and the other out of the principles of Faith Some take the one to be a knowledge concerning the end the other of things that are for the end Some thinke by Vnderstanding is meant apprehension and by Wisedome is meant Iudgement or dijudication Some thinke that Synesis rendered Vnderstanding receiueth the will of God in the whole and that Sophia Wisedome conceiueth it in the parts and with weighing of all circumstances by the first they consider what is lawfull and by the second what is expedient Some say that the one of them conceiueth the obiect of felicitie the other the meanes by which men attaine it Some thinke they differ thus that the one vnderstands of God absolutely by Scripture as he is and the other considers of God by relation or comparison with the creatures by experience as hee is tasted to be good but the plainest and soundest difference is this that Vnderstanding is contemplatiue knowledge but Wisedome is actiue knowledge the one giues rules for practise the other for Iudgement and Contemplation But before I consider of them apart I obserue two generall Doctrines First that sauing Knowledge and Wisedome is not naturall Two generall Doctrines but from aboue and had onely by CHRIST here it followes Faith and Loue it is wrought by the power of the Gospell it is prayed for and lastly it is plainely said to be spirituall See more Iames 3.17 1 Cor. 2.14 2 Cor. 1.30 Tit. 3.3 and it may serue for many vses First it should inforce vs to labour to become spirituall men as wee would desire to haue any thing to doe with the knowledge of Gods will Vses for if wee be not more then naturall men it is certaine wee know not the things of God Be sure therefore thou be no naturall man Quest How may a naturall man bee knowne How a natural man may be knowne Ans Hee is a naturall man First that hath in him onely the spirit of the world 1 Cor. 2.12 Secondly that knowes not that wisedome of God that is in a mysterie that is his Reconciliation and Saluation by Christ 1 Cor 2.7.10.14 Thirdly that loues not God Vers 9. as they doe not that loue not the word people and way of God Fourthly that knowes not the things giuen of God by the Spirit Vers 12. Fiftly that accounts spirituall things foolish things and religious courses foolish courses Vers 14. Sixtly that hates sinceritie and walkes after his owne lusts Iud. 19.18 And it is worthy to be noted that the Apostle Who make the Schisme in the Church when he fore-tels of these wicked loose persons and prophane men liuing in the Church he saith they make Sects and it is most sure that not onely Heretikes and false-Teachers that draw men out of the bosome of the Church to diuide them from our Assemblies but euen wicked men that wallow in sinne make Sects and Schisme and diuision in the Church though they otherwise come to the Word and Sacraments as the people of God doe for the Word is seldome effectuall in the working of it in any place but wee may finde the Diuell stirring vp carnall and naturall men that striue by all meanes to pursue such as desire to feare God lading them with reproaches and blowing abroad slanders and wilfully both disgracing them and shunning their presence and when they haue done call them Sectaries and other Hereticall names them I say that excepting their care and conscience to walke vprightly with God and vnrebukeable amongst men liue in peace by them but though men are deceiued God will not be mocked these are the men that God meanes to indite for making of Sects in the Church as well as Heretikes Secondly seeing true Wisedome is from aboue it should worke in vs a dislike both of hellish wisedome and earthly wisedome Diuelish wisedome 1 Cor 2 8. Exod 1.10 by hellish wisedome I meane such wisedome as was in the Priests when they killed Christ or that that was in Pharaoh who counts it to deale wisely to oppresse Gods people It is diuellish wisedome to bee cunning or artificiall in hiding the practise of sinne it is diuellish wisedome to haue skill in defending sinne It is diuellish wisedome that is vsed in the refining of sinne as for example drinking of healths began to grow to that detested head and was accompanied with that filthy villany and abhomination in respect of the excesse of it that certainely the Diuell should neuer haue gotten the most men in a short time to haue had any thing to doe with such a damned beastlinesse now the Diuell not willing to loose his homage and sacrifice inspires some men to bring in a libertie to drinke in lesse glasses and with allowance of choyse of drinkes or Wines and now the sinne is refined it goes currant Earthly wisedome Earthly wisedome is of two kindes for either it is a skill to get goods or else it is humane learning and policie both allowable in themselues but neither to be too much liked or trusted to for as for the skill to get riches What would it profit a man to winne the whole world and loose his owne soule and the praise of humane wit learning policie c. is much curbed by certaine terrible places of Scripture The conceit of this wisdome makes the Crosse of Christ of none effect a 1 Cor 1 18. and a man may haue a great measure of it and be famous and yet be without God without Christ and without the couenants of promise and without hope in the world b Ephes 1.12 for not many noble nor many wise hath God chosen c 1 Cor 1.26.27 Yea God many times hides the mysteries of the Kingdome of Grace from these great Wise-men d Math 11.27 and sets himselfe of purpose to stayne their pride to destroy their wisedome and to infatuate their counsels Where is the Scribe learned in the Scripture where is the Disputer of this world skilfull in humane learning and policie e 1 Cor 1.19 2.6 Hath not God to vexe the very hearts of these men
properties of true hope First By Profession it will not onely know but acknowledge that truth which is according to godlines e Tit. 1.1.2 It will confesse professe wheras the common hope seldome or neuer at any time holds it conuenient to be so forward Secondly by Abnegation for it will endure scornes losses temptations oppositions c. It is not moued away by the carnall reasons of the flesh the disdaine of carnall friends the violence of vnreasonable aduersaries or the like the chaine will not feare it nor the reproach shame it f 1 Tim. 4.10 It will be busie though it haue no thanke for his labour g Act. 28.20 And it will not hast to ill meanes to get out of distresse h Esa 28.15.16 Whereas the common hope is frighted with the noyse of a chaine and put out of countenance with a scoffe of disgrace it will speake CHRIST faire but loose nothing for his sake it likes preaching well but it will neuer beleeue it is so as the Preacher sayes it loues GOD aboue all but yet it must haue a care to see to it at any hand that such and such friends be not displeased it will be better aduised then to be in danger of such and such troubles And if it be hard bestead it will venture to send to a Wizard to vse now and then a lye or an oath or a little fraud and false dealing c. Thirdly by Mortification Hee that hath this hope purgeth himselfe that he may be pure as Christ is pure i 1 John 3.3 It stirreth vp to much praier confession sorrow fasting and spirituall reuenge Hee that hath most hope is most in the humiliation of his soule It is not as the world conceiues that Mortification is the way to desperation but the common hope hath no hands to doe good workes nor eyes to shedde these teares nor stomacke to abide this fasting nor flesh to endure this reuenge nor tongue to speake this language Fourthly by Perseuerance It will not cease from yeelding fruit k Ier. 17.8 Iob guided by this hope resolues to trust still in God though he kill him l Iob. 13.15 but the common hope will be sure then to fayle when there is most neede of help What wee must do that we might be vnmoueable Now that wee might be vnmoueable in this Hope wee should waite patiently vpon Gods ordinances that wee might abound in the comforts of the Scriptures increasing in Knowledge and Wisedome m Rom 15 4. Prou 24.14 but especially wee must sticke to the Word preached and neuer giue it ouer n Ephes 1.1.4 nourishing euery grace of Christ o 2 Thes 2.16 and wee must be much in prayer p Psal 62.8 61.2.3 and soundly carefull to deny all vngodlinesse and worldly lusts q Tit. 2.12.13 Iob 11 14 15. Thus of the Duty and the Obiect Grace Now of the Meanes by which it was wrought which was the Gospell preached Of the Gospell Doct. The Gospell is the ordinarie meanes to breede hope in a mans heart r 2 Tim. 2.10 Rom. 1.16 and therefore it is called the Gospell of the kingdome and the Gospell of Saluation Å¿ Math 4.13 Ephes 1.13 And the Gospell breedes hope as it shewes vs the Doctrine of our reconciliation with God and as it containes the promises of the Couenant of Grace and as it shewes our deliuerance from the rigour and curse of the Law and lastly as it shewes Christ crucified with all his merits Of which ye haue heard Doct. The Gospell is then most effectuall when it is preached and more particularly what efficacie is in preaching may appeare by these Scriptures following Psal 51.8 Esay 55.4 Luke 4.18 Rom. 10.14 1. Cor. 1.21 c. Act. 10.36.42 15.21 2. Cor. 1.19.20 Gal. 3.1 1. Tim. 3.16 Tit. 1.3 Againe in that the Apostle alleadgeth the efficacie of the Doctrine they heard to proue that they ought not to be moued away from it wee may note that that Doctrine which conuerts soules to God is true and men ought to continue in it The Apostle 2 Cor. 3.2 proues his Doctrine to be true by this seale of it and this must comfort faithfull Teachers against all the scornes of men if they gather soules to GOD and breede hope in Gods people And the people must hence confirme themselues in their resolution to sticke to their Teachers when God hath giuen this Testimonie to their ministeries Thus of the Exhortation The Reasons follow 1 From consent of the Elect Verse 23. 2 From the testimony of Paul Verse 23.24 3 From the testimony of God Verse 25. 4 From the excellency of the Doctrine of the Gospell Verse 26. 5 From the excellency of the subiect of the Gospell Verse 27. 6 From the end or profitable effect of the Gospell Verse 28. 7 From the endeauour of Paul Verse 29. Which was preached vnto euery Creature vnder Heauen These words containe the first reason and it stands thus In as much as the doctrine taught you is the same Doctrine that hath beene taught to and receiued by all the Elect therefore yee ought to continue in it and neuer be mooued from the Grace wrought by it Quest Quest But was the Gospell preached to euery Creature vnder heauen Ans Ans Some vnderstand the meaning to be this that the Apostle intends to note by the preaching of the Gospell to euery Creature onely thus much How the Gospell was preached to euery creature That it was now no more confined in Iudea but was published to Gentiles as well as Iewes and so it was preached to euery Creature in as much as all mankinde had as much interest as the Iewish Nation Others thinke the speech imports no more but that the fame of the Gospell was spred by the Marchants and other that lay at Rome Ierusalem and other great Cities vnto all knowen Countries of the world Others thinke it is no more then if hee had sayd it was published farre and wide as in Iohn they say the whole world goeth after him but they meane a great multitude an vsuall Hyperbolicall speech Lastly others thinke that when he saith it was preached he meaneth it should be preached to euery creature the time past being put for the time to come to import that it shall as certainely be done as if it had beene done already But I take it is meant of the preaching of the Gospell by the Apostles and Euangelists in the conuersion of so many Nations to the Faith of Christ There may bee seuen Obseruations gathered out of this speech of the Apostle First that Doctrine onely is true which is agreeable to the Doctrine of the Apostles by which the world was conuerted to God Secondly wee may see that no power is like the power of the Word of God heere it conuerts a world in a short time And our eyes haue behelde that it hath almost in as
short time restored a world of men from the power of Antichrist Thirdly we may by this phrase bee enformed that the words all and euery one are not alwayes in Scripture to bee vnderstood vniuersally of all the singular persons in the world as the Vniuersalists conceiue Fourthly they were but a few Fisher-men that did this great worke and they were much opposed and persecuted and in some lesse matters they iarred sometime among themselues Whence wee may obserue that Doctrine may bee exceeding effectuall though 1. but few teach it 2. though they bee but of meane estate and condition 3. though it be opposed by crosse and contrary teaching 4. though it be persecuted 5. though the people be in disposed and nuzled in sinne and superstition as these Gentiles were 6. though the Preacher be often restrained 7. though there be some dissention in lesse matters The fift thing that may be gathered hence is that in the conuersion of sinners God is no respecter of persons men of any age nation sex condition life or quality may bee conuerted by the Gospell And sixtly it is plaine heere that preaching is the ordinary meanes to conuert euery creature so as ordinarily there is none conuerted but by preaching Lastly if any one aske what shall become of those nations or particular persons that neuer yet heard of the Gospell I answer the way of God in diuers things is not reuealed and his Iudgements are like a great deepe It belongs to vs to looke to our selues to whom the Gospell is come Thus of the first Reason The second Reason is taken from the testimony of Paul and hee giues a double testimony 1. By his Ministery 2. By his Sufferings Wherof I Paul am a minister Out of these words many things may be noted First in that the Apostle notwithstanding all the disgraces and troubles that befell him for the Gospell doth yet lift vp the mention of his Ministery therein as an inducement to the Ephesians It may teach vs that the glory of Gods truth is such as no man neede to bee ashamed to teach or professe it nay there can be no man or woman to whom it may not bee their cheifest glory whatsoeuer carnall worldlings or timerous Nicodemites conceiue of it Secondly in that so great an Apostle doth not disdaine to yeelde his testimony of purpose to shew that Epaphras their Preacher had taught nothing but what hee had likewise taught it sheweth that it is the property of faithfull and humble Ministers to strengthen the harts and hands of their Brethren though they be their inferiours and then it will follow that they are proud and enuious and malicious persons that by crosse teaching labour to encrease their bonds whom God hath honoured with successe in their labours in the Gospell such are they that in many places striue to pull downe as fast as others builde making hauocke in the Church and bending their whole might in their Ministery to hinder the sincerity of the Gospell and the conuersion of sinners Thirdly in that the Apostle vrgeth his owne testimonie I Paul it sheweth that the testimony of one Apostle is better then a thousand others One Paul opposed to many false Teachers which should teach vs to conuerse much in the Doctrine of the Apostles and Prophets which are of like authority And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should bee of no value against one Scripture And as the people should try the Spirit by this witnesse so should Preachers make conscience of it to take more paines to enforme the consciences of the people by the testimony of the Word then by humane authority of what sort soeuer Fourthly in that heere is but one Paul that comes in to confirme the truth of the Gospell it shewes that many times the soundest Teachers are the fewest in number Heere it is so in the best times of the Church so it was before there was but one Michaiah for foure hundred false Prophets so in Christs time there was a swarme of Pharisaicall proud vaine glorious hypocriticall silken Doctours that loued the cheefe roome and sought preheminence teachers of liberty and strife defenders of traditions and their owne glory and greatnesse when Christ and his Disciples were by their enuy scorned as a few precise singular fellowes Fiftly in that the Apostle stileth himselfe by the name of Paul and not of Saul it may intimate that men truely regenerate hate the vaine name of their vnregeneracy it is a foule signe when men can glory in the titles and names of their lewdnesse and sinne past Lastly in that the Apostle tearmeth himselfe a Deacon for so the word translated Minister is in the originall it notes his great humilitie it was a happy time in the Church when the Apostles called themselues Deacons and then beganne the Church to decay in true glory when Deacons would needes be Apostles Thus of the second Reason and the 23. Verse Verse 24. Now reioyâ—â— I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church THese words containe the Apostles second testimony and it is taken from his sufferings for the Gospell and hee conceiueth that they haue great reason to perseuer in the loue of the truth since hee hath with ioy endured so many things for the confirmation of the doctrine hee had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which mooued him vnto his reioycing His suffering in which hee doth reioyce hee amplifies by the time now and the diuers sorts of crosses he endured which hee expresseth indefinitely when he saith plurally my sufferings as also by the vse of them for you that is for confirmation of your Faith and encouragement The Motiues are foure first because they are the afflictions of Christ secondly because they are laid vpon him by the Decree of God his measure is set him and hee hath almost done his taske hee is ready to dye thirdly because they are but in his flesh fourthly because they were for the good of the Church Now reioyce I in my sufferings Doct. Gods Children haue much ioy The godly reioyce in afflictions euen in affliction they are cheerefull and with great encouragement they beare their Crosses a Rom. 5 3. James 1.2 2 Cor. 7.4 8 2. Heb. 11.37 2 Cor. 1.5 c. and if any aske the reason why they are so glad in their affliction and trouble I answer Gods Seruants are the more cheerefull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction b Heb. 2.10 The reasons why the godly are so cheerefull in affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer c Heb. 2.18 Iohn 16.33 Thirdly that the sting is taken out of the
are wise to make vse of it as these places show Psal 141.5.6 Iob. 5.15.16.17 36.8 to 16. Prou. 28.13 Teaching This is the second part of preaching What wee must doe to profit by preaching this also is absolutely necessary we shall not partake of Christs riches or be fit to be presented to God without it Now that wee may profit by publike preaching wee must pray God by his Spirit to lead vs into all truth o Iohn 14. and wee must striue to be truely humble for the Lord will teach the humble his way p Psal 52.9 and wee must be much in confessing our owne sinnes vnto God in secret q Psal 119.26 118. 2 Chron. 6.26.27.28.29.30 wee must take heede of forwardnesse in trusting to our owne reasons and wils and affections and bring Faith to the word glorifying it in what wee vnderstand and wayting vpon God for what yet wee want mourning for our owne vnteachablenesse and praying God to be with the mouth of the Teacher opening to him a doore of vtterance Euery man This is againe added and not without reason for it imports First that euery man is bound to liue vnder some teaching and admonishing Ministerie Secondly that the people yea all Gods people must be instructed contrarie to the doctrine of the Papists Thirdly a right perswasion of this that the word will admonish and teach euery man would make men more quiet vnder rebukes and more willing to be taught Hee saith not you but euery man to import that the word hath not a particular quarrell at some one man but will finde out the sinnes of all men c. We see by experience that this is the sore in many mindes that either the Preacher should meddle with no body or not with such as they hee must not meddle with great men or not with Schollers and learned men c. In all wisedome These words may be vnderstood either of the subiect matter taught or of the instruments the Teachers or of the effect in the hearers For the first the word of God is well called wisedome Why the word is called wisedome eyther as it is the patterne or Image or resemblance of Gods euerlasting wisedome which from all eternity in his counsell hee had conceiued or as it portrayeth out Christ who is the naturall wisedome of God or as it vnfoldeth the depths of Gods wise prouidence especially in his Church or comparatiuely with all the formes of Doctrine conceiued by the wisest of the Gentiles or any carnall men For the second these words may be referred to the Teachers What it is to teach in all wisedome and then the sense is they must teach in all wisedome They are called wise men r Math 23. and that they may teach in all wisedome first they must be sure they teach truth and not errours neither errors of Doctrine nor errours of fact It is a grieuous shame for Preachers out of the Pulpit of purpose to disgrace some kinde of men to report of them things vtterly vntrue especially to faile often or vsually this way Secondly they must labour to expresse the power of the spirit as well as a sound forme of Doctrine Thirdly they must make vse of all opportunities and aduantages to worke vpon the people when a doore is opened To preach wisely is to preach seasonably Fourthly they cannot preach in the wisedome of God if they hunt after and effect that which the Apostle cals the wisedome of words ſ 1 Cor 1.17 or excellency of words t 1 Cor 2.1 Fiftly there is a speciall wisedome in fitting doctrine to the state of the hearers to giue euery one his owne portion Thirdly it may be said to be in all wisedome by effect in the hearers as being such a preaching as tends to worke true wisedome in the hearers as well as other graces a wisedome I say by which they vnderstand their owne way u Pro 14.8.9.15.16 and denie their owne reason in the things of God becomming fooles that they may be wise x 1 Cor 3. and know their daies of peace and accordingly gather in Summer y Prou 10.5 euen in the seasons of Grace while it is yet called to day walking with the wise z Prou 13.20 preferring spirituall things aboue all earthly as things that are truely excellent * Phil. 1.10 carefully watching ouer themselues and with all precisenesse a Ephes 5.15 or circumspection auoyding euen the lesser euils redeeming the time with all discretion labouring to auoid all occasions of iust offence and lastly considering and prouiding for their latter end b Deut 32.22 Job 4. vlt. Quest Quest But can all wisedome be attained Ans Hee saith all Wisedome either comparatiuely with the knowledge of the heathen or carnall men Ans or else by all wisedome hee meaneth all necessary to saluation or else hee meaneth wisedome of all kindes though not perfect in euer kinde We present our hearers to God in fiue respects That we may present euery man The hearers are said to bee presented to God by their Teachers in diuers respects First as they gather them out of the world into the profession of the Faith of Christ Secondly by framing and working vpon the hearts of their hearers fitting them for Christ euen in the presence of Christ in his ordinances Thirdly by forcing men through the strength of terrour or comfort to runne and present themselues to God Fourthly they may bee said to doe it in respect of their prayers carrying the suites of the people vnto GOD. Fiftly they shall present them at the day of Iudgement when euery Teacher shall say Here Lord I am with the Children thou hast giuen mee Vses This should teach the people so to order themselues towards their Ministers that they might haue incouragement to goe to God either for them or with them To this purpose they should honour them maintaine them obey them shew their hearts and states to them c. And woe is vnto them that despise Gods Ministers or discourage them that hate their doctrine or shun their society howsoeuer they account of them yet these are the men should haue made way for them to Christ they are of his Priuie Chamber and the dust of their feete shall witnesse against contemners yea the time shall come when they would be glad to haue them excuse them to Christ c Luk 14.18.19 but it shall not be granted And Ministers also may from hence both be comforted considering the honour Christ hath done them and instructed to looke carefully to their Flockes and to goe to God for them and by all meanes to carry themselues so as they that must once giue an account for their People Perfect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Text in some Copies but Stephanus hath it in and it is acknowledged of the Translators and Expositors both old and new and therefore
as yee haue receiued CHRIST hitherto And for matter of faith Verse 7. Rooted and built vp in him and stablished in the faith as ye haue been taught abounding therein with thanksgiuing Verse 8. Beware lest there bee any man that spoyle you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ I would haue you by all meanes to seeke to to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue beene taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede lest anie man of what gifts or profession soeuer make a prey of your soules and carrie them away as a spoile And in particular looke to it in three things first in Philosophie not simply in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authoritie of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to bee as the A. B. C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to bee regarded for many reasons wherof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST Verse 9. For in him dwelleth all the fulnesse of the godhead bodily Verse 10. And ye are compleat in him who is the head of all principality and power by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnesse and fufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the verie Angels those excellent potent creatures are subordinate to him and acknowledge him as their head which by the waie shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall Verse 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of CHRIST Verse 12. In that yee are buried with him through baptisme in whom yee are also raysed vp together through the faith of the operation of GOD which raised him from the dead Verse 13. And you being dead in your sinnes and the vncircumcision of the flesh hath hee quickned together with him forgiuing you all your trespasses Verse 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nayling it to his crosse seeing in CHRIST yee haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which stands in the mortification of that bodie of sinnes which yee were guiltie of while yee were in the flesh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answer that we haue baptisme instead of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleeue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you enioy without them for in your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obtained the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastned the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them Verse 15. And hath spoiled the principalâ—ties and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Verse 16. Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the new moone or of the sabbath daies Verse 17. Which are but a shadow of things to come but the body is in Christ Verse 18. Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduancing himselfe in c. Verse 19. And holdeth not the head wherof all the body is furnished and knit together by ioynts and bands c. Verse 20. Wherefore if yee bee dead with Christ from the ordinances of the world c. Verse 21. As touch not taste not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisdome in voluntary religion and humblenesse of minde and in not sparing the bodie neither haue they it in any estimation to satisfie the flesh And the rather because our Sauiour hath not only cancelled them but he hath spoyled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoyle them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therfore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophy and lastly against traditions First I say let no man condemne you or if they doe care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall dayes or moneths or sabbaths that were required in that law For these and all the rest were but shadowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hypocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome
of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and encrease with the encreasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honourable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainly they impose vpon you when they say touch not taste not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they find out many faire pretences to blind mens eyes withall as that heereby wee shew speciall Zeale to GOD in doing more then hee commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeelde not a due respect euen to the body of man CERTAINE OF THE choisest and cheefest points handled in the second CHAPTER HOw many wayes faithfull Ministers fight fol. 3. The comfort comes by the word with the answer of manie obiections fol. 5. 6. Causes why many finde no more comfort in the word fol. 7 Seuen inconueniences of an vncomfortable heart fol. 7. The differences author bond seat effects obiects and properties of loue and rules for preseruing it fol. 7. 8. Foure sorts of disturbers of the Church fol. 8. Seuen things of which we should be assured fol. 9. Seuen signes of full assurance and what we must doe to get it fol. 9. Wherein our spirituall riches lie fol. 10. An answer to the obiquitaries fol. 11. What Pithanoligie is fol. 13. Who are deceiuers fol. 14. Rules to preuent beguiling fol. 14. Of order in the Common-wealth and the Church and in the Familie fol. 15. 16. Ten helpes of order in conuersation fol. 16. Rules to bring our liues into order fol. 17. Nine lets of order fol. 17. Of stedfastnesse of faith fol. 18. The properties of a man stedfast in faith fol. 18. The causes of vnsettlednesse fol. 18. The meanes of stedfastnesse fol. 19. The vnconueniences of an vnstedfast faith fol. 19. How weake faith may bee discerned and the causes of vnsettlednesse or weake faith and remedies fol. 19. Causes of faith weakned signes and remedies fol. 20. Causes of the losse of stedfastnesse fol. 20. The effects of falling away fol. 20. Remedies for the losse of stedfastnesse fol. 21. The priuiledges of such as receiue Christ fol. 24. Rules for perseuerance to be obserued in our first conuersion fol. 24. 25. What a free spirit is fol. 26. Signes of a true heart fol. 26. Rules for perseuerance to be looked to after our calling fol. 26. 27. How philosophie becomes vaine deceit fol. 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the Primitiue Church and in Poperie fol. 31. 32. Of the abrogation of the Law fol. 33. Morall Iudiciall and Ceremoniall in what respects fol. 34. How the diuine nature can bee in the humane and how Christ was like vs and how vnlike fol. 36. Distinctions of vnions fol. 37. Gifts supernaturall and naturall in Christ fol. 38. A threefold wisdome in Christ fol. 39. Of the power of Christ fol. 39. Christians are compleat both comparatiuely and positiuely and that foure wayes fol. 40. The compleatnesse of the weake Christian fol. 41. The compleatnesse of the strong Christian fol. 41. Of Angels as they are principalities and powers fol. 42. The benefits Angels haue by Christ as their head fol. 42. A two-fold circumcision fol. 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished fol. 43 44. Eight reasons of the hard kindes of phrase or speech in Scripture fol. 44. What circumcision without hands is fol. 45. The time of circumcision without hands fol. 46. Six defects of the carnall Israelite fol. 47. The practises of the flesh and courses to tame it fol. 47. 48. Why our sinnes are called a bodie of sinnes vers 11. How many wayes sinne is put off vers 11. Of the circumcision of Christ vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers wayes vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to doe in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A foure-fold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickning and our new birth the meanes necessity prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph ouer the Diuels both in himselfe and in vs. fol. 72. 73. Of ceremonies and how they were shadowes of meats daies and saboths fol. 74. 75. Of the Christian race and lets in running fol. 77. Rules to be obserued concerning this race of godlinesse fol. 77. About worshipping of Saints and Angels against the Papists in three things fol. 78. Of the pretence of humblenesse of minde fol. 79. Of the diuers kindes of ignorance fol. 80. How men please themselues in their owne deuises fol. 81. Of pride and how it is in vaine in three respects fol. 82. The priuiledges flowing from our vnion with Christ fol. 84. Wherein the Church groweth fol. 85. Three things that make men grow fol. 86. CHAPTER II. VERSE I. For I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THe exhortation begun in the 23. The order of the first part of this chapter verse of the former chapter is continued in the first 7. verses of this chapter wherein the Apostle propounds three other reasons for confirmation and answers diuers secret obiections The reasons are in the three first verses and the answer to the obiections in the foure next The first reason is taken from the care the Apostle tooke for them in the worke of his ministerie in this verse The second reason is from the effects of the Gospell
viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this adoe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioyce in your order being fully assertained of your present stedfastnesse of faith in Christ But I write this to keepe you as you are that you may not be drawen away Quest But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancy in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a greate conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may begathered that the grace of the Gospell is excellent and worthy the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heare and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and oposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated a 1 Thess 2.2 if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts b Vers 3.4 warre they must this is their comfort it is a good warfare c 1 Tim. 1.18 and a good fight d 2 Tim. 4.7 to vndertake the ministerie it is to goe a warfare e 1 Cor. 9.7.12 Enemies to sincere preaching If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what he can Besides the flesh both in Ministers and people will lust and striue against the spirit a Minister should haue something to doe to beate downe his owne flesh f 1 Cor. 9.27 And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine g 1 Tim. 1.10 and particularly both worldlings and epicures doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they wil strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to se that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many greate ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current or prophanenesse doe euery where take all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe h 2 Thess 2.4 they especially the locusts among them are as horses prepared to the battle i Reuel 9. as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth k 2 Tim. 3.8 and withstand the words of faithfull men and doe much euill l 2 Tim. 4.14.15 these by cunning craftines lie in waite to deceiue m Eph. 4.14 So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul How many waies faithfull Ministers fight and so euery faithfull Minister doth fight against these I answere that as the aduersaries are diuers so their fight is diuers also For against
there owne flesh they fight by renouncing the world and the care or confidence in wordly hopes making profit and credit stoop to the calling of God 2. Against the temtations of Satan and the many obiections by which he labours to discourage or hinder them they fight by care that is by a daily studie deuising how to aduantage the good of the Churches deuoting their best desires for the peoples good 3. They fight by apologie and iust defence and so both against corrupt teachers and the calumnies and slanderous reproches of the wicked 4. They fight against the corruptions and abuses of the time by reproofes and the denuntiation of the threatnings of Gods word 5. They wrestle and fight euen in prayer to God Col. 4.12 and so they fight by complaining against the iniuries of wicked men or else by striuing with God himselfe to ouercome him by importunitie 6. They fight euen by their sufferings they winne many battles by their very patience and fayth in affliction by enduring the fight of affliction The consideration of this fight may first awaken carlesse Ministers in as much as they proportion out such a course of preaching as they can escape blowes it giues iust cause of suspition that they are combined with the enemies in that they are let alone and not opposed Againe this may both sound an alarme to all faithfull Ministers to arme and prepare for a fight and it may comfort them in that this hath beene the case of the best of Gods seruants And withall the people may learne how to be affected to their godly Teachers doe your Ministers so many waies labour and striue for you and shall not you striue for them by apologie prayer care and all waies of iust defence I would you knew Q. Why was the Apostle so desirous they should know his care patience fighting c. for them Answ There might be greate cause of it 1. To remoue all conceit that he did not respect them 2. To incourage them to constancie in that doctrine for which he suffered so much 3. It might arme them with patience to suffer if they should be called to it considering his example 4. That so they might be stirred vp the more earnestly to pray for him In generall this shewes that it is not enough that wee loue one an other but we must manifest it especially affection between the Minister and his people should not be concealed For you and for them of c. There were two sorts of godly men in the Apostles times 1. such as were conuerted mediately by the Apostles in their owne persons 2. such as were conuerted by others sent of the Apostles The Apostle here shewes he loues these latter as well as the former There is a communion with the absent members of Christ euen with such as we neuer saw in the face a communion I say in the same head and in the same spirit and in the same priuiledges of a regenerated life And we see here we are bound to desire and indeuour the good of the absent Saints as well as the present we may fight for the absent by prayer by apologie by our sufferings and by vsing the meanes of consolation or information yea herein is a liuely triall of our true loue to the brethren if wee can loue them wee neuer saw for the grace of God we heare to be in them For them of Laodicea Though there were many Cities of this name yet I thinke this is the Laodicea mentioned Reuel 3. If the estate of these Laodiceans be well marked as it is there described we may obserue That in matters of religion and Gods worship they were neither hot nor colde That they thought they had as good hearts to God as any that they were in loue with no sauing grace that they were vtterly ignorant of the doctrine of their miserie that they would take no paines either about iustification or sanctification c. yet no doubt God had his remnant among these Christ was Amen in this Church he did faithfully performe his promises and they were such as by a new creation of God were begotten againe euen amongst so carelesse a multitude The generall securitie of a people doth not simplie dissolue the couenant with a people and the Gospell is with all care to be taught though but the tythe of men be wrought vpon by it And for such as neuer saw my face Two things may bee heere further noted 1. That wee haue the profit of the prayers and holie endeuours of such as we neuer saw in the flesh 2. That it is a great benefit to enioy the presence of those that are eminent in Gods seruice for that is implyed in the words Certainely it is one thing should make vs willing to die because then wee shall see the Worthies of the Lord face to face if so much greefe Act. 20. because they should see Pauls face no more then what ioy shall it be when we shall sit downe in the kingdome of heauen with Abraham Isaac and Iacob VERS 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ IN the beginning of this verse is contained the second reason taken from the effects of the Gospell which are two the first consolation the second establishment of their hearts in brotherly loue the rest of the words of this verse belongs to the third reason as shall appeare afterward This is the fruit of the care and earnest strife of godly Teachers in their painefull labours of the Gospell that it breeds much comfort in the hearts of Gods people and likewise greatly confirmes them and settles them in the mutall loue one of another it knits their hearts together And contrariwise we may generally here note the hurt and mischeefe that false and corrupt teachers bring vpon men They hinder the consultations of Gods people in that they draw them away from God the fountaine of all consolation and likewise they withdraw them from the societie and fellowship with the Saints But this is but generall I consider distinctly of each of these effects That their hearts might be comforted The people whose harts are not effectually wrought vpon by the Gospell Doct. 1 are voyde of the consolations of God They are in comfortlesse distresse a naturall heart is a comfortlesse heart An vnregenerate heart is a comfortlesse heart and they must needes be without comfort for they are without God and Christ and the promises and communion with the godly which are the wells of comfort besides by reason of the vaile of ignorance their soules sit in darknes and what comfort can they haue in such a continued spirituall night of darknes neither will the disorder of their affections passions or lusts suffer their hearts to enioy any true ease or rest or ioy and how can comfort dwell where euill angells
mention of Christ and the Gospell hee abounds in powerfull affections and admirations of these things which may wonderfully abase and humble vs for our barrennes both in thoughts and affections and words when we haue to deale with the things that belong to the kingdome of God Againe if there bee any such treasures in Christ and the Gospell wee may conclude it is not in vaine to deuote our selues to the knowledge of Christ in the Gospell though it cost vs neuer so much pains or care or cost and though we be neuer so much opposed by the flesh and the world Further wee neede not doubt but that all things needfull to saluation and happinesse are contained in the word heere are treasures of wisdome and knowledge wee neede no traditions nor inuentions of men nor decrees of Popes c. The vbiquitaries abuse this place Answer to the vbiquitaries to prooue a reall communication of the properties of the diuine nature to the humane Now for answer to their cauill diuers things may be propounded 1. If the words bee vnderstood of the Gospell then their conceit wholly fals to the ground 2. If they bee vnderstood of Christ yet there is no necessitie to vnderstand them as these treasures are in Christ himselfe only but as they are in his members by communication 3. If as it is in him yet it is not necessarie to vnderstand it of all knowledge in generall but of that which is needfull for the saluation of the Elect. 4. If of all knowledge yet the Apostle saith not that it is in the soule of Christ but in Christ 5. If in the soule what wisdome not increate and infinite but created wisdome Thus in generall In whom Wisdome and knowledge are in Christ in Angels in Men but indifferently The difference of knowledge in Christ and Angels and men in Christ by vnion in Angels by vision in men by reuelation There are diuers gifts conferred vpon the humane nature of Christ the gift of personall vnion the gift of office of mediator and head of the Church the gift of adoration with his diuine nature and the gifts they call habituall which aboue the measure of men or angels are conferred vpon him Which may comfort vs against all our defects in our selues for though we haue so many wants yet wee haue an head in whom wee haue all fulnesse and it should bee our course to make vse of this doctrine by stirring vp our selues daily to lay holde vpon Christ for the supply of our wants out of the riches of his grace Are hidden The admirable excellencies of wisdome and knowledge in Christ are sayd to be hidden 1. In respect of our apprehensions because we can neuer reach to the depth of them 2. In respect of the crosse that followed Christ and his members for the crosse like a vaile obscured the glorie of Christs perfections both in himselfe and the communication of his gifts to his members And may not this teach vs singlenes of heart and humility euen more to seeke to bee good then to seeme to be so Christ was contented his treasures should bee hidden and shall wee fret ourselues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glorie shall be reuealed All treasures Wisdome and knowledge in Christ is called treasures not for the quantitie only but for the worth also for grace and knowledge are the best treasures Which may shew the miserie of all wicked persons for in as much as they are not of Christ they are destitute of the treasures of God and contrariwise they are most happy that haue Christ for in him they find all true treasure riches he cānot be poore that hath Christ nor can he be rich that wāts Christ Quest But what is the cause that so many Christians want treasures and yet professe Christ Answ Either they want workmen to digge for the mine through want of Preachers or else they digge for this treasure in a wrong earth by seeking it but not in the Scriptures or else men know not the mine when they finde it or else they let the earth fall vpon their worke after they haue begun through negligence in sleightly working in their entrance Of knowledge and wisdome The different termes may note but the same knowledge in Christ but for our capacities varied It is true that there is in Christ a most admirable perfection both of the knowledge of contemplation and of the wisdome and discretion of working and practise and thus it was in him in his owne obedience and is still by participation to his members to make them wise and discreet as well as full of vnderstanding and iudgement sure it is that Christ would be rich vnto vs in the gift of holy discretion aswell as in the gift of holy vnderstanding if wee would seeke it of him for hee is made vnto vs of God wisdome a 1 Cor. 1.30 neither can true wisdome bee found in any men vnder the sunne that haue not the true grace of Christ neither can any Christian be found without the grounds of heauenly wisdome such wisdome I meane as none of the wisest men in the world could euer attaine for though it bee true that there may bee and are many deficiencies in such as otherwise truely feare God yet if the best wisdome be enquired after the meanest and simplest Christian doth exceed the greatest and exactest politician or disputer of this world For what wisdome can it be for a man to haue excelling skill to know the secrets of nature or the order of ciuill affaires or the wayes to aduance his own outward estate and yet know no certaine and safe way how to saue his owne soule VERS 4. And this I say lest any should beguile you with inticing words WHereas the Colossians might aske why the Apostle is so large in vrging them to constancie he shewes in this verse that it is to preuent the inticements of seducers 1. It is the dutie of euery Minister to labour by all possible meanes to preserue his people that they be not beguiled t is not enough to teach them true doctrine but they must be watchfull that neither Sathan nor euill men infect and corrupt them 2. It is the vsuall practise of the deuill when the word hath wrought with any power in any place to assay by all meanes to draw away and deceiue the mindes of the people let men looke to themselues and not liue securely for certainly the deuill will attempt them with all cunning and fraud 3. If these words be compared with the Apostles exhortation in the 23. verse of the former chapter it will appeare manifestly that one reason why many are deceiued is there vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and the hope brought by the Gospell they could not haue been so deceiued
the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus be your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euerie brother that walketh inordinately and not after the traditions which they had receiued of the Apostle b 2 Thess 3.6 By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father c 2 Ioh. 4. Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed d Gal. 1.9 1 Cor. 15.1.2 For the Apostles receiued it not of men but by the reuelation of Iesus Christ e Gal. 1.12 And as they haue receiued of the Lord so haue they deliuered vnto vs f 1 Cor. 11.23 Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe g Phil. 4.9 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heede that they lose not what they haue wrought h 2 Ioâ— 9. but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and stayes many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortalitie as it were to light and life againe but priuately and particularly into their hearts and soules The priuiledges of such as receiue Christ This is the happiest receiuing of Christ Oh the glory of a Christian in receiuing Christ i Phil. 3.9 for he that receiueth Christ into his hart receiueth excellent illumination vnspeakably ioy k 1 Pet. 8. sure attonement l Rom. 5.11 3.25 hid Manna m Reu. 2.17 eternall graces n 1 Cor. 1.6 4.7 yea the very spirit of Christ o Rom. 8.9 to make him know the things giuen of God to set the soule at liberty p 2 Cor. 3.17 to mortifie the deeds of the flesh q Rom. 8 13. to be a spirit of prayer r Zach. 12.12 to giue answer concerning our adoption Å¿ Rom. 8.15 to furnish the soule with gifts t Gal. 5.22 to seale vs vp to the day of redemption u Eph. 1.14 to be an eternall comforter * Ioh. 14. to be life for righteousnesse sake x Rom. 8.10 to helpe our infirmities y Rom. 8.26 and to raise vp our dead bodies at the last day z Rom. 8.11 Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs c Gal 2.20 or to walke after the appoyntment of his will expressed in his word but it is cheefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to bee often vrged and pressed by all meanes vpon vs a Heb. 9.15 b Rom 8.17 so shamefully doe many fall away and so cursedly is the sinceritie that is in Christ Iesus pursued by the Diuel and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what hee had Oh that wee could bee soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alas there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ As Rules for perseuerance to bee obserued in our first conuersion If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduersity with the righteous Canst thou professe Christ admidst the different opinions of multitudes of men Canst thou bee content to denie profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2 At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and well-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous lothnesse in our nature to abide the triall though wee know it be plainly here required d 2 Cor. 13.5 whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeuour that knowledge and affection might be inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fall away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts
profitably record in our memories these Scriptures Deut. 12.32 Reuelat. 22.18 Matth. 15. 1 Pet. 1.18 Galath 1.9 Isay 8.20 2 Tim. 3.16 Ier. 19.5 Col. 1.28 Luk. 16.29 1 Cor. 1.5.6.7 Ob. 1 Ob. But our Sauiour told his Disciples I haue many things to say vnto you but yee cannot beare them now but the spirit when he is come shall leade you into all truth a Ioh. 16.12.13 Ergo it seemes there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. Sol. This may be vnderstood of the gifts of the Apostles and of the effects thereof and not of doctrine for of doctrine hee had said in the chapter before All things that I haue heard of my Father I haue made knowne vnto you b Ioh. 15.15 2. If it were vnderstood of doctrine yet he doth not promise to leade them into any new truths but into the old and those Christ had already opened which should be brought to their minde and they made more fully to vnderstand them For so he saith of the Comforter in the 14. chapter He shall teach you all things and bring all things to your remembrance whatsoeuer I haue said vnto you c Ioh. 14.26 3. Be it he had not reuealed all as yet what did hee therefore neuer reueale it Why the very text is against it for he said I haue yet many things to say vnto you d Ioh. 16.12 therefore he did say them namely after his resurrection e Act. 2.3 4. Let it be noted that he saith ye cannot beare them now the things he had to say they could not then beare why should wee thinke that they could not then beare these graue traditions as the anointing and Christening of bels and such like Lastly let them proue it to vs that those toyes are the things Christ promised to reueale and then they say somewhat Ob. 2 Ob. But in the 20. of Iohn he saith f Joh. 21. vlt. 20.30 There were many things which were not written which Iesus did Sol. Answ Hee saith that the things which are written are to this end written that we might beleeue and beleeuing might haue eternall life so that what is needfull to faith and eternall life is written 2. Hee saith there were other things not written hee saith other things not things differing from these other things in number not in substance or nature much lesse contrary things Ob. 3 Ob. But the Thessalonians are charged to hold the traditions they had beene taught Sol. The Scriptures were not then all written 2. The Apostle vnderstands not traditions as the Papists doe For in the same place hee calleth the things written in Scripture Traditions as well as those that were not yet written To conclude this discourse concerning traditions we must further vnderstand that the traditions in any Church though they be things indifferent in their owne nature become vnlawfull if they be such as be taxed in these eight rules 1. If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent 2. If they bee vrged and vsed with superstition 8. Wayes any tradition grovves euill 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they be equalled with the Law of God or the weightie things of the Law neglected and those more vrged 7. If they be light and childish Lastly if by their multitude they darken and obscure the glory of Christ in his ordinances Thus of the second thing The third thing from which hee doth dehort is the Rudiments of the world The Rudiments of the world By the Rudiments of the world he meaneth the lawes of Moses What hee meanes by rudiments especially concerning meats washings holidayes garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke Why called rudiments because the Iewes and false Apostles held them as needfull as the foure elements of the world or else because in their first institution they did signifie the most choice and fundamentall principles of the Gospell that were necessary for all to know that would be saued but it is most likely they are called so by a Grammaticall relation to the Abcedaries that as little children beginne at the Alphabet and so goe on to higher studies so did the Lord giue those lawes as the A. B. C. of the Iewes to be their Paedagogie in the infancie of the Church Now they might be said to be of the world Why of the world because they were externall rites and subiect to the sight and sense and because they consisted of a glory that was more worldly then spirituall and because worldly men doe most stand vpon that which is externall T is the drift of the Apostle to disswade from the obseruation of those rites because now the Law of Moses was abrogated Abrogation is a plausible doctrine in popular estates Proclamation concerning immunities from tributes and taxations or concerning Isonomie that is indifferent libertie for all to be competitors for honors or free for profits of a common-wealth those were wont to be wonderfull gratefull to the multitude and such is the doctrine of abrogation in Diuinitie yet because it may be abused by Epicures it is to be more carefully opened The Law may be said to be abrogated diuers wayes The law abrogated 4. wayes 1. When it is antiquated or obsolete so as men are neither bound to dutie nor punishment and thus the ceremonies are abrogated 2. When the punishment is changed onely the obedience still remaining in force as in the law of stealth 3. It is abrogated to the guiltie when the punishment is transferred on another so as the law cannot exercise herforce vpon the guiltie person 4. It is abrogated when it is weakened and eneruated by transgressors to breake the Law is to loose or dissolue the Law thus wicked men by their liues abrogate it Quest But is the whole Law of Moses abrogated Answ No for though Moses be said to giue place to Christ that doth not import a change of the Law but of the Law-giuer Moses gaue three kindes of Lawes Morall Iudiciall Ceremoniall For the Morall Law it may in some sort be said to be abrogated How the morall law is abrogated Rom. 8.1.2 as 1. In respect of the curse and malediction as it did worke anger and made execrable for so there is no condemnation to them which are in Christ Iesus in as much as the law of the spirit of life hath freed them from the law of sinne and death Rom. 6.14 2. In respect of the inexorable rigour and perfection of it for wee are not now vnder the law but vnder grace 3. In some sense it is abrogated in respect of iustification for now it is no more required of the godly that they should seeke iustification by the
law but by Iesus Christ Againe we must distinguish of the persons for the law still lieth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull Gal. 5.23 1 Tim. 1.9 How the Iudiciall Lawes are abrogated for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgements contracts mariage bondage diuorce vowes vsurie and trespasse betweene man and man These Iudiciall lawes must be considered two wayes 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right and thus where the reason of a law is particular there the law is so and bindes not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicials are dead but the Ceremonials are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroied as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hitherunto also of the matter of the dehortation The reasons follow And not after Christ These words containe the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen and reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranted or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way leade vs after Christ but from him rather inasmuch as we rest in those workes done and neglect the commandement of God Lastly they feed the humours of carnall men and draw away mens mindes from the spirituall worship of God in Christ Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoiled by philosophie if it be not after Christ Againe hence we may learne a note of triall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accounted for though they were not forbidden in the morall law We haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgression neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other wayes of offending against him as To liue without Christ and communion with him a Ephes 2.12 To be an enemie to the crosse of Christ b Phil. 3.18 To make the doctrine of redemption an occasion of libertie to the flesh c 1 Pet. 2.16 To liue after the lusts of men and not after the will of Christ d 1 Pet. 4.1.2 To harden our hearts against the doctrine of reconciliation e 2 Cor. 5.20 To hold false opinions concerning the person or office of Christ To peruert the Gospell of Iesus Christ f Gal. 1.7 To persecute or despight Christ in his members g Matth. To trust in the merit of our owne workes h Rom. 10.3.4 To denie him before men i Matt. 10.33 To reproach the seruants of Christ k Heb. 11.26 Not to beleeue the report of his messengers l Esay 53.1 Rom. 10.16 Not to imitate his graces m Mat. 11.29 To offend one of Christs little ones n Mark 9.42 To make diuision or schisme o 1 Cor. 1.12 Not to discerne his body in the Sacrament p 1 Cor. 11.28 To build againe things destroyed q Gal. 2.17.18.19 To breake our vowes r 1 Tim. 5.11.12 To fall away from the doctrine of Christ Å¿ 2 Ioh. 9. To grieue the spirit of Christ t Ephes 4.30 To be beguiled from the simplicitie that is in Christ Iesus u 2 Cor. 11.3 To cast away their confidence * Hebr. 10. Or to fashion our selues to the lusts of our ignorance x 1 Pet. 1.14 Thus of the first reason VERS 9. For in him dwelleth all the fulnesse of the Godhead bodily THese words containe the second reason and it stands thus If in Christ there be all diuine fulnes sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwels all fulnesse euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor wee may conceiue of the words of the text thus There is in Christ all fulnesse of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fulnesse of power and efficacie in Christ as King of the Church therefore there is no need that wee should helpe him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ This verse containes in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the body that is in the humane nature of Christ and this is amplified 1. by the manner of presence hee dwelleth there 2. by the measure in all fulnesse The word Corporally hath beene diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow onely but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as hee is in all creatures by efficacie or power nor as hee is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels vers 10. In him notes his person Godhead expresseth his diuine nature corporally imports his humane nature and dwels tels vs of the vnion of the natures The summe of all is that in as much as
profession that no man take our crowne and to this end we must consider both what to shunne and what to follow If we would not loose our crowne wee must shunne 1. The sinne that hangs on so fast o Heb. 12.1 2. Prophane bablings and oppositions of science falslie so called p 1 Tim. 6.20 3. Scandall q Phil. 2.15.16 4. The profits and pleasures of the world so as our hearts be not set vpon them r 1 Cor. 9.25 1 Tim. 6.11.12 5. Selfe-loue and trust in our owne iudgement when we thinke our selues wise enough to order our race without aduice ſ Gal. 2.2 6. Vncertaine running t 1 Cor. 9.26 Where vvee must obserue Now for the second that wee may runne successefully diuers rules must be obserued 1. We must watchfully stop the beginnings of sinne and when we feele our selues beginne to halt wee must seeke an healing least we be turned out of the way u Heb. 12.13 2. We must follow peace with all men so farre as may stand with godlinesse * Heb. 12.14 3. Wee must keepe the faith 4. We must labour for the loue of the appearing of Christ 5. Wee must continue and resolue not to giue ouer till we haue finished our course These three rules may be gathered out of 2 Tim. 4.8.9 6. Wee must pray that the Gospell may runne more freely x 2 Thes 3.1 for that like a mighty winde helpes wonderfully in the race 7. Wee must order riches so as they bee no hinderances y 2 Tim. 6.18 8. We must vse the aduise of the best that can be had for skill or experience z Gal. 2.2 9. We must faithfully discharge the duties of our calling a 1 Pet. 5.4 Wee must so resolue vpon the race that we labour to be vndaunted and euery way resolued against all afflictions and trials whatsoeuer that may befall vs accounting it all happinesse to fulfill our course with ioy b Act. 20.24 arming our selues with this minde that we will take vp our crosse and endure any hardship c 2 Tim. 2.5 Iam. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At their pleasures This is added as an aggrauation the word notes they did it not ignorantly or by frailtie but they did wrong the conscience of men with desire willingly wilfully it doth greatly increase the guilt of sinne when men doe it willingly and wilfully where men do it because they will do it So some men go to law because they will go to law d Math. 5.40 so some will be great e Math. 20.26 Some will doe the lusts of their father the Deuill f Ioh. 8.44 Thus are men daily doing the wills of the flesh g Ephes 2.3 The like waywardnesse may be obserued in the negatiue Men will not be gathered h Mat. 23.37 Men will not come to the wedding i Math. 22.3 In some things they willingly knew them not k 2 Pet. 3.5 it is charged vpon the idle they will not worke l 2 Thes 3.10 Hence those conditionall speeches if yee will receiue it m Mat. 11.14 and if any man will saue his soule n Mat. 16.15 The vse may be for terror to stubborne offenders God takes notice of it that they sinne at their pleasures they sinne because they will sinne and therefore let them be assured he will be froward with the froward o Psal 18. and therefore he will haue his will vpon them vnresistably Hence these threatnings hee will take account p Mat. 15.23 he will quicken whom he will q Joh. 5.21 he will giue to the last as to the first r Mat. 20.14 It shall not bee after the wils of the flesh ſ Ioh. 1.13 the spirit shall blow where he will t Ioh. 3.8 the mysterie shall be made knowne to whom hee will u Col. 1.27 and he will not haue sacrifice * Heb. 10.5 Secondly comfort is here implied for if there be so much infection in a will to sinne then there is hope God will accept a will to bee and doe good he will accept of the will in prayer x Ioh. 15.7 and the will to resist corruption of nature y Rom. 7.15.16.17 and of the will to liue honestly z Heb. 13.18 Ioh. 7.17 Hitherto the Apostle hath charged them generally now in the words that follow he inforceth his speech more particularly both for matter pointing out Angell-worship as the doctrine he would conclude against and for manner noting foure things in those that brought in that worshippe 1. That they brought it in hypocritically pretending humblenesse of minde 2. That they did it ignorantly aduancing themselues in things they neuer saw 3. That they did it proudly rashly puffed vp c. 4. That they did it dangerously not holding the head c. Worshipping of Angells The maine matter the Apostle striues to beate downe is the worshippe of Angels as a philosophicall dreame as a superstition that defrauds men of heauen as an hypocriticall and ignorant worship charging them to be proud and fleshly persons that vse it yea he auoucheth they cannot hold the head which is Christ if they mainetaine or practise such a worship All these reasons are in the text and coherence against it Which may serue for confutation of Papists who at this day still maintaine it not only without commandement or any approued example in scripture but directly against the prohibition of the Scriptures as in this place and so Reuel 19. the Angell forbids Iohn to doe it The Papists offend three vvaies about their Saints and Angels The Papists offend in their doctrine about Saints and Angells three waies 1. In giuing vnto them what may be attributed onely to Christ and to God 2. In adoring them 3. In inuocating and praying to them and all three contrarie to Scripture For the first they attribute vnto them 1. Intercession 2. The knowledge of all things that concerne vs they rob Christ of his intercession and God of his omniscience now in all this wee haue a sure word of God to trust to For for intercession it is plaine we haue none in heauen with him a Psal 73.25 there is one mediator betwixt God and man the man Christ b 1 Tim. 2. we offer vp spirituall sacrifices acceptable to God by Iesus Christ c 1 Pet. 2.5 Let vs therefore saith the Apostle by him offer the sacrifices of praise alwaies d Heb. 13.15 Note the words by him and alwaies And whereas they obiect the Angell Reuel 8. that offred the prayers of the Saints we answer that Angell was Christ who onely hath the golden censer and who onely is meete to bring incense to offer vpon the golden altar the indeauour of Peter for their good after his decease was performed while he liued as is apparant by comparing the 13. verse with the 15. of 2. Pet. 1. And
Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hypocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it ſ 2 Pet. 3.17 18. 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections t 1 Cor. 3.3 Eph. 4.30 31. 6. Spirituall pride u 2 Cor. 12.6 7. 7. Loue of ease or loathnesse to indure either the labour or the trouble of the power of godlinesse 8. Want of internall order in digesting the comforts or directions of God and vnsetlednesse in assurance And lastly some secret corruptions which they fauour and will not forgo The open and externall lets are 1. Want of publike powerfull meanes * Eph. 4.12 c. 2. Discord with the members of Christ x Eph. 4.16 3. Neglect of priuate meanes 4. Want of order of life y Col. 2.65 5. Vnfaithfulnesse in other bonds z 1 Pet. 3.7 6. Secret detractors and backbiters 7. Vngodly company 8. Liuing without a particular calling or not diligently in it 9. Worldlinesse as in Demas Lastly resisting of counsell and admonition There are diuers motiues euen in this text which may perswade vs to striue after increase 1. It will be a signe thou art farre from fundamentall errors in opinion or worship and from pride and hypocrisie 2. Thou shouldest do it for thine heads sake dishonor not thine head by thy not increasing 3. Increase for the good and glory of the body It is the increasing of God in foure respects Lastly it is the increasing of God and so it is foure waies 1. In respect of kinde it is not a thriuing in estate or temporall things but in the things of God 2. As he is the efficient cause of it God only is the author of all holy increase 3. In regard of the worth of the matter it is a diuine thing to increase 4. In respect of the end it tends to Gods glory Three things that make men grovv That we may increase we must looke to three things 1. That wee often purge our hearts by godly sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministery of the Gospell to be subiect and obey it in all things And thus farre of the conclusion against Philosophie the last branch of the conclusion followes VERS 20. Wherefore if wee be dead with Christ from the ordinances of the world why as though yee liued in the world are ye burthened with traditions 21. As touch not taste not handle not 22. Which all perish with the vsing and are after the commandments and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenesse of minde and not sparing the bodie which are things of no value sith they appertaine to filling of the flesh IN these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singulare pronesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why he condemnes them and these are six First yee are dead with Christ and therefore yee ought not to be subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were as rudiments or wayes of instructing the world in the principles of the kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sense you haue of them 4. The matter of them is light and vaine and idle ver 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In humblenesse of minde b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In not sparing the bodie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctitie 2. It with-holds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practised with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions here condemned are such rites customes or obseruations as men binde their consciences to to obserue or practise in the ciuill life of man Besides the instances in the text such are the obseruation of euill daies or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lye in a sieue or such like about women that lye in Such is the not marrying with kinred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birds or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying on the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if yee be dead with Christ In these words diuers things may be obserued 1. Here we see the necessitie of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christ or no If yee be dead with Christ 3. Note here the praise of a mortified life for when he saith if yee be dead in Christ it imports that
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
5. and the reasons v. 6.7 Diuision of the verse In the fifth verse there are 2. things First the proposition of mortification in these words mortifie therefore your members that are on earth Secondly a catalogue of vices to be mortified or the enumeration of certaine speciall sinnes a Christian should be carefull to keepe himselfe from viz. fornication vncleanesse c. The necessity of mortification The generall consideration of the whole exhortation to mortification should imprint this deeply in our hearts that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the corruptions that are in the world we shall neuer haue comfort that we are accepted with God We should bring to the particular opening of all the verses a mind resolued of the generall And to quicken vs a little the more to the respect of this doctrine and to enforce the care of parting with our sins I will briefly touch by the way some few reasons why we should bee willing to entertaine all counsell that might shew vs any course to get rid of sin First our vices are the fruits of our corrupted nature They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds Gal. 5.19 when wee are inclined or tempted to vice wee should say within our selues this euill proceedes not from any thing that might declare greatnesse or true spirit in a man what is passion or lust or couetousnesse but the base worke of the filthy degenerated flesh Secondly our vices are the onely things that defile vs and make vs loathsome before God and men T is not meane clothes nor a deformed body or a poore house or homely fare or any such thing that makes a man truely contemptible no no it is only sin can defile Å¿ Mat. 15.19 and bring that which is true contempt Thirdly the bond and forfeiture of the law or couenant of workes lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers to all that liue in any sinne contrary to wholesome doctrine t 1 Tim. 1.9.10 Fourthly are not strange punishments to the workers of iniquitie is not destruction to the wicked u Ioh. 31.2.3 what portion can they haue of God from aboue and what inheritance from the almighty from an high the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word x Ier. 23.9 Fiftly Christ will be a swift witnesse y Mal. 3.7 against all fearelesse and carelesse men that being guilty of these vices or the like z 1 Cor. 6.9 Eph. 5.6 make not speed to breake them off by repentance Lastly know yee not that the vnrighteous shall not enter into the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ Mortifie To mortifie is to kill or to apply that which will make deade The Lord workes in matters of grace God vvorkes by contraries in the iudgement of flesh and bloud by contraries Men must be poore if they would haue a kingdom a Mat. 5.3.4 men must sorrow if they would be comforted Men must serue if they would be free b Ioh. 8. And here men must die if they would liue Gods thoughts are not as mans but his waies are higher then mans waies as the heauens are higher then the earth c Esay 55.10 Which may teach vs as to liue by faith so not to trust the iudgement the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuers things First that we must not let sinne alone till it die it selfe Note but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soone killed it is one thing to sleep another thing to die Note many men with lesse a doe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswaâ—ions commandements or stroaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it begin to stirre Yet I would not bee mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not be in him at all nor that hee should neuer be stirred with the temptations or enticements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeuour is daily to haue it so And his desire is not without some happy successe so as sinne dyeth or lyeth a dying euerie day But heere a question may arise Quest Did not the Apostle grant they were dead before and if they were dead to the world they
concerning ansvvering vnbeleeuers 1. That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2. That mortified men are the fittest to answer aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3. That euery Christian shall finde opposition yee 4. That euery Christian ought to answer for the truth apologie is the fruit not of learning or wit onely but of godly sorrow 2 Cor. 7.10 yee 5. That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoot at sinceritie 6. That it is not an easie or ordinarie skill to know how to answer well Seuen things required in ansvvering vvell for thereunto is required first deliberation hee that answers a matter before hee heare it it is folly and shame to him Secondly prayer Prou. 16.1 Hab. 2.1 3. Faith in Gods fauour and promise Matth. 10.19 Psal 119.41 42. 4. Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answer in one manner to great men in an other manner to learned men in an other to ordinarie men h Pro. 25.11 26.4.6 5. Patience 6. Humilitie 7. A good conscience i 1 Pet. 3.15 16. Thus of answering vnbeleeuers Concerning the answering of beleeuers here are these things to be obserued 1. That Christians should propound their doubts one to another Foure things concerning ansvvering beleeuers 2. That strong Christians should support the weake and helpe them and resolue them from time to time Rom. 2.19 3. It is not an easie matter to giue a gracious seasonable and profitable answer 4. That custome in gracious speech breeds by Gods blessing an abilitie to giue wise and sound iudgment aduise and resolution it is not wit learning authoritie c. that breeds this skill Thus of the exhortation Vers 7. All my estate shall Tichicus declare vnto you who is a beloued brother and a faithfull Minister and fellow-seruant in the Lord. 8. Whom I haue sent vnto you for the same purpose that he might know your estate and comfort your hearts 9. With Onesimus a faithfull and beloued brother who is one of you they shall make knowne vnto you all things which are done here In these words and those that follow is conteined the second part of the conclusion Before he hath handled the common doctrine both of faith and life now he lets loose his affection to expresse in particular his loue to speciall Christians In all the words there is to be obserued first a narration as an entrance secondly the salutations themselues The narration is in these three verses and the summe of it is that Paul being prisoner at Rome to expresse his care for and loue to the Church and in particular to the Colossians sends Timothie and Onesimus the one a Minister the other a priuate man both faithfull to shew them of Pauls affaires and to visit the Churches and comfort them Before I come to the particulars from the generall consideration of all the verses to the end of the Chapter these foure things may be obserued 1. That religion extends it selfe to the behauiour of men euen in these more ordinarie matters of life so as men may sinne or obey euen in them 2. That the loue euen of the best Christians needs for the preseruing and continuing of it euen these lighter helps and obseruances 3. That piety is no enemy to curtesie it doth not remoue but rectifie it Piety doth prescribe to curtesie foure waies 1. By forbidding and restrayning the arte of dissimulation and the politike seruing of mens humors and all the base courses of flattery 2. By moderating the excesse of complements 3. By preseruing the puritie of them that they be not made the instruments of prophanenesse and pollution and wantonnesse 4. By adding to them the seedes of grace and religion Paul will salute aswell as the Gentiles but yet his matter shall tend vnto grace and some good of the soule as Col. 1.2 and in the rest of the Epistles 4. Amongst Christians there may be a preheminence of affection some may beloued more then others the Apostle is desirous his doctrine may be a testimonie of his loue to all but yet he cannot forbeare the mention of his speciall respect of some The first thing in this part of the conclusion is the narration and out of the whole narration these things may be noted 1. The generall care Ministers should haue of the Churches Paul cares for the Churches farre remoued yea when himselfe is in great trouble and so it might be thought he had cause enough of care for himselfe 2. That the affections betweene faithfull Ministers and the people should not onely be conceiued but exprest 3. That Church-gouernours should be carefull whom they imploy in the businesses of the Church Paul will not send a letter but makes choice of discreet and faithfull men much lesse would he haue imploied about the worship of God or the censures of the Church suspitious persons men of ill fame drunkards or of scandalous behauiour How can it be otherwise but that the graue censures of the Church should be loathed and scorned when such numbers of disordered and prophane persons are admitted to the denouncing pleading and executing of them 4. Men should be carefull how and whom they commend by word or writing to commend euill men is to beare false witnesse many times to the great hurt both of the Church and common-wealth The first particular thing in the narration concerning Tichicus is his praises Here I obserue 1. Who commends him viz Paul And this shewes that Ministers should be carefull to preserue and inlarge the credits of their brethren Especially this is a care should be in such as excell others in place or gifts They are farre from this that detract from the iust praises of their brethren hold them downe with all disgrace labour to destroy what they build vp and plucke away the affections of the people from them and when they haue occasion to speake to them vse them contemptibly and rate them as if they were rather their scullions then their brethren And the sinne is the worse when the same persons can countenance idle euill and scandalous persons 2. To what end viz That his embassage might be so much the more respected for the credit of the person winnes much respect to the doctrine it selfe 3. In what manner And here obserue two things 1. That he giues him his full praise for a man may slander by speaking sparingly in the praises of the well-deseruing 2. That he praiseth him without any but to teach vs that we should not be easie in word or letter in discouering the infirmities of faithfull Ministers 4. The particulars of his praises And they may be diuided thus Either they are common to
in obedience by them 2 Cor. 7.15 6. That great respect be had of frugalitie Luk. 10.8 Thus of verse 10. VERS 11. And Iesus which is called Iustus which are of the circumcision c. THe third person that doth salute is described by his proper name Iesus and his surname Iustus Quest Quest May the name of Iesus be giuen to any man Answ Answ Before it was appropriated to the sonne of God it was both lawfull and vsuall to giue it to men as appeares by Ioshuaes name which is the same Whether the name of Iesus may be giuen to any man novv and the sonne of Syrake But now it is not expedient any way and therefore the Iesuites may change their names like Iebusites as they are The name Iustus was not giuen him by the Iewes but by the Romans as the varying of the language sheweth and in all probabilitie giuen in praise of his faithfulnesse and true dealing with all men Quest What may we doe to winne the reputation of iust persons What vve must doe to vvinne the reputation of iust men Answ 1. Be peaceable and make peace and doe all things without murmuring or reasonings Mat. 5.8 Phil. 2.15 2. Be watchfull vnto chastitie and the honestie of the seuenth commandment 1 Pet. 2.11 12. 3. Let your conuersation be without feare 1 Pet. 3.2 4. Be not vaine in apparell 1 Pet. 3.3 5. Get a meeke and quiet spirit 1 Pet. 4.3 4. 6. In yeelding apologie be constant and vnmoueable with all cheerefulnesse willing to giue answer with all meeknesse and reuerence and good conscience 1 Pet. 3.15 16. 7. Shew all vprightnesse in thy calling and this vprightnesse hath three things 1. Diligence 2. All true and faithfull dealing in words and promises 3. A conuersation without couetousnesse Finally to liue inoffensiuely is a strong inducement euen to the worst men many times to draw from them a good testimonie euen of Gods children Thus of their names In the second place they are described 1. By their countrey they were of the circumcision that is Iewes 2. By their praises thus they are commended either for what they were to the Church in generall they were labourers fellow-workers or for what they were to Paul they were to his consolation Which are of the circumcision This is added perhaps to note that euen those men though they were Iewes did subscribe to the Apostles doctrine concerning the abolishing of Iewish ceremonies But by this periphrasis the Iewes were noted not so much because God did once hereby distinguish and separate them from the world as by a partition wall but because of pertinacie in refusing though they were Christians to lay downe circumcision This obstinacie of the Iewes should teach vs resolution for the truth and to be more constant in all good courses then they obstinate in euill In the praise of their paines I note 1. Their paucity or fewnesse these only 2. Their labour worke-fellowes 3. The subiect about which they labour the kingdome of God These onely Here obserue 1. That when God hath any worke to do there are found few faithful men to do it 2. That a people that hath had the meanes and been conuinced if they turne not speedily proue of many others the most obdurate and hard-hearted thus almost the whole nation of the Iewes resisted Christ 3. Persecution driues many hearers into apostacie this was not the case of the Iewes in Rome onely but would be our case if the times altered What hearers amongst vs are like to fall avvay if the times should change Quest What hearers amongst vs are like to fall away if the times should change Answ 1. Such as heare without affection 2. Such as haue only a temporarie faith 3. Such as now forbeare societie with Gods seruants in the fellowship of the Gospell For if now they shame their presence how farre would they stand off in perilous times 4. If these three onely of all the Iewes were faithfull labourers in Rome where was Peter if he had been at Rome either Paul much wrongs him not to mention him and his eminent praises or else the gaining of a Bishopricke made him giue ouer his worke Worke-fellowes Here consider 1. Their labour worke 2. Their honor fellowes For the first obserue 1. That Gods kingdome on earth is erected by mans hands as the outward instruments an honor done to man which is denied to the Angels 2. Gods kingdome needs much labour and helpe Ministers must worke they may not be loiterers yea they must worke hard for cursed is he that doth Gods worke negligently yea they must worke in their owne persons not by substitutes Magistrates also must helpe forward this worke by protecting the ministerie and good men by compelling such as are by the high waies to come into Gods house and by reforming abuses which hinder Gods grace and kingdome amongst men Priuate persons must help by instruction admonition consolation c. Fellowes Here note 1. The honor of these labourers they are all one fellowes though differing in gifts 1 Cor. 3.8 9. 2. Their vnitie some are workers but not coworkers for they preach not Christ purely 3. Humilitie in the Apostle imitable in all though neuer so much excelling in place or gifts Vses of all 1. For instruction First pray to the Lord of the haruest to send forth more labourers though Clergy-men are very corrupt and few of them faithfull yet it is better our mouthes bee filled with prayers then with reproches 2. Ministers must studie to approue themselues workemen that neede not be ashamed 2 Tim. 2.15 3. The people must take heede they hinder not Gods worke by disobedience 1 Cor. 16.16 Lastly must Ministers in their callings labour surely then must euery man worke in his calling also else iust with God if pouertie attend sloth yea weomen must worke and not destroy their houses by pride and idlenesse and all both men and women must not talke of it as many do but set to it Pro. 14.23 nor begin onely but perseuere Pro. 18.9 but some are so settled vpon their lees in this point that they are wiser in their owne conceit then seuen men that can giue a reason Secondly for consolation to all Gods workmen especially ministers though they haue not so great gifts as others yet if they shew all good faithfulnes in discharge of their places they are fellowes euen to Apostles though all that wrought at the Tabernacle had not Bezaliels skill yet all were coworkers yea Gods workemen differ from all the workemen in the world For first God himselfe will worke with them so will no Prince though the worke be neuer so princely 2. Though their worke be not finished yet they shall receiue their wages A threefold kingdome of God though Israel be not gathered yet their iudgement is with the Lord and their worke with their God Isay 40.4 5. Vnto the kingdome of God There is a threefold kingdome of God
seeke the gaine of doing euery will of God Thus of the twelfth verse VERS 13. For I beare him record that he hath a great zeale for you and them that are in Laodicea and them in Hierapolis 14. Luke the beloued Physician and Demas greet you IN the 13. verse the zeale of Epaphras which is the fourth thing is described first by the testimonie of Paul I beare him record secondly by the quantitie of it a great zeale thirdly by the person for whom for you c. The Apostle vseth all these words to set out his zeale because he was desirous to haue him in great respect with his hearers for he knew if he were once contemned or suspected his doctrine would be vnfruitfull and his hearers made a prey to false Teachers Besides perhaps he found the people inclining to grow to haue enough of him or to suspect him or to lessen their regard of him I beare him record Note 1. That the witnesse of one Apostle is a sufficient testimonie and infallible which should incourage vs to studie their writings seeing we are sure to finde nothing but truth there 2. That the best testimonie is not our owne record of our selues Let thy neighbour not thine owne mouth praise thee a Pro. 29. 3. Godly Ministers should be ready and forward to preserue the fame of their brethren and in particular willing to giue record for them but if wee would haue record from others we must not be idle or ignorant or corrupt or scandalous Oh the miserie of these times How are insufficient or wicked Ministers written for to the Patron to the Bishop to the congregation concerning whom there can be no sufficient testimonie in the day of Christ And happy were it if no Church-men had their hands in such records the Lord pardon and purge the sinnes of the sonnes of Leui. Zeale Doct. Zeale is needfull in a Minister now his zeale is two-fold either for God or for Gods people A Minister should shew his zeale for his people 1. By praying for them 2. By painfull preaching to them in season and out of season 3. By protecting them against the reproaches and scornes of the world striuing by doctrine not only to comfort them but to wipe away the aspersions cast vpon them 4. By earnest rebukes and admonitions hee must crie aloud and not spare not suffering them to sinne 5. By suffering either with them or for them The vse is to excite zeale in Ministers and to awake them out of that coldnesse or deadnesse especially in teaching it is a wonderfull scourge to the people and a dishonour to the glorious doctrine of God where the Teacher is without life or spirit in the enforcing of his doctrine And is zeale good for a Minister then sure it is good for the people too indeed it is of exceeding praise in all sorts of men of what degree soeuer neither will it be a misse here a little to consider more seriously of zeale seeing there is much neede of it in the world and there is much mistaking about it 12. Sorts of wrong zeale Now if men will be rightly ordered in their zeale let them looke to these things 1. Let it not be a pretended zeale as in Ioash 2. Nor a superstitious zeale as in Paul b Gal. 1.14 3. Nor a passionate zeale onely for a fit as in Iohn at his first entrance 4. Nor a malitious zeale as in persecutors that thinke they doe God good seruice in vexing men wrongfully c Act. 7.9 Gal. 4.17 5. Nor a wrong intended zeale such as is the zeale of merit-mongers d Rom. 10.2 6. Nor a contentious zeale such as theirs that make needlesse rents in the Church e Rom. 13.13 1 Cor. 3.3 7. Nor a secure zeale that is a zeale not raised by godly sorrow f 1 Cor. 7.10 or that is carried without care or feare of falling away 8. Nor an idle zeale that is all words without workes the word is rendred labour sometimes and it is certaine true zeale is spent about good workes g Tit. 2.14 9. Nor an ouer-curious zeale shewed either by sticking too much to the letter of Scripture h Act. 21 20.21 or by prying into or harsh censuring of the lesser faults of others i Math. 7. 10. Or a bitter zeale k Iam. 3.13.14 that spends it selfe in rayling and fiery reproches railers seldome stand long 11. Or an ignorant bold zeale such as was in the Iewes l Rom. 10.2 Or lastly a selfe conceited zeale when men trust too much to themselues and their owne iudgements True zeale hath in it six things True zeale hath in it 6. things 1. The affections of worship and spirituall compassion it will not rest in the bare worke done either of piety to God or spirituall mercy to men it cannot bee cold or luke-warme in praying hearing preaching admonishing c. 2. An ardent loue to such as feare God shewed by desire mourning and feruencie of minde towards them m 2 Cor. 7.7 3. An vtter hatred of the wickednesse and prophanesse of the world with a willingnesse to shew and maintaine according to a mans calling a spirituall opposition against it 4. An affectionate desire after Gods house and the puritie of it thus the zeale of Gods house should eate vs vp 5. A great wrestling within a man against the corruptions of his owne nature expressed by indignation sorrow confession strong cries to God and reuenge vpon the flesh 6. The coueting of all spirituall things as the best things in the world Lastly obserue that he saith much zeale or great zeale which sheweth that men ought to thriue in zeale as well as in other graces howsoeuer the world iudge of it onely let men looke to themselues according to the former rules that they deceiue not themselues nor the world For you and for them of Laodicea and Hierapolis I will not trouble the Reader with the topographie of these townes it is out of question they were neere bordering cities Only obserue here 3. things 1. That the care of faithfull Teachers and their desire to do good extends to other Churches also hence they are compared fitly to starres that giue light not only to the orbe in which they are but to places further of and this good Ministers may do by praier example of faithfulnesse and diligence or by counsell or writing or confirmation of doctrine by preaching as there is occasion And this shewes the worth of painfull and sincere Teachers they are a great benefit to the whole countrey where they liue and therefore they should be protected and incouraged by all them that would be accounted louers of their countrey 2. That Ministers owe a special loue and care to the neighbour Churches for as neerenesse of habitation increaseth the strength of ciuill bonds so should it much more in spirituall 3. That the care of other Churches should not cause men to neglect
Verse 15. Fourthly wee must allow much time for hearing and reading and conference euen as men that meane to redeeme all the time past they haue vnprofitably spent Verse 16. Fiftly wee must bring a minde willing and desirous in all humility to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Verse 17. Sixtly wee should in speciall take heede of drunkennesse or any kinde of tipling wherein is excesse Verse 18. Seuenthly wee must labour for a cheerefull spirit and a glad heart and shew it by singing of Psalmes making melody in our hearts to God a heauy spirit is dull of apprehension Verse 19. Eightly wee must giue thankes for all things readily acknowledging euery mercy and reioycing for any successe in the meanes Vers 10. Lastly wee must submit our selues one to another euer willing to learne in any thing of any body Ephes 5.21 Hee that scorneth enformation is a foole Thus of Knowledge Secondly it is not enough to know but wee must acknowledge the will of God that is by a constant and open diligence in the vse of the meanes Of acknowledgement or profession and conscionable heedefulnesse euen in all things in practise wee must hold foorth the light of the truth in a religious profession of it in communion with the Saints and separate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neither is it a precise humour in some few but God would haue all come to the acknowledgement of the truth x 1 Tim 2.4 not to heare it or to know it onely Without this I will not say absolutely a man cannot bee in Christ but this I say with the Apostle A man cannot bee perfect in Christ and of ripe age y Ephes 4.13 By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world z 2 Pet. 2.20 and because that many men will by no meanes drawen to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence * Rom. 1.18 Only two things are to be vrged vpon professours heerein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement a 1 Tim. 2.4 or else acknowledgement will bee a vaile for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the curse Heb. 10.26 Thirdly wee must know againe this hath three things in it First Of knowing againe we must bee often viewing and looking ouer our euidence to bee sure of the whole and euery part of it as wee would doe if wee had assurances for matters of the world Secondly because sinnes after calling doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thridly wee must know the truth of God not onely in our mindes by vnderstanding and thinking of it but wee must know it againe in the affections of our hearts in respect of sence and feeling and againe after that in the practise of our life for that is experimentall knowledge and the very power of godlinesse Vse This Doctrine of the knowledge of the will of God reprooues many sorts of men First such as desire not knowledge at all b Iob 21.14 and so perish for want of it c Hos 4.6 2 Thess 1.8 Secondly such as sometimes desire knowledge but they will not vse the meanes or not constantly or not all the meanes Thirdly such as will know something of the prescribing Will of God but neuer heede his approouing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reprooues the carelesnesse euen of Gods people many times neglecting to make their Calling and Election sure by looking often ouer their euidence and renuing their knowledge and labouring the cure of their natures from slumber and relapses Thus of Knowledge Obser 1 Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings wee must bee filled with all knowledge d Rom. 15.14 not onely get Grace and Truth but bee filled with it e Iohn 2.14 so full of Wisdome f Acts 6.3.5 of Faith and Power g Acts 6.8 of Good-workes h Acts 9.36 of Ioy in Gods fauour i Acts 2.28 of all Hope k Rom. 15.13 full euen with the fulnesse of him that filleth all things l Ephes 1. vlt. But it is contrary with the most men for wee may complaine out of diuers Scriptures euen of them that they are filled not with Grace Knowledge Faith Workes c. but with the Leprosie of all spirituall Infections m Luke 5.12 with all Deceit n Acts 13.10 with Wrath euen when they heare Gods word o Acts 19.28 with worldly Greefe and Passions p Iohn 16.16 with all kindes of Vnrighteousnesse q Rom. 1.19 with Drinke r Ephes 5.18 with the measure of their Fathers Sinnes Å¿ Matt. 23.32 yea so wretchedly vile are the liues of many that they shew themselues to bee filled with the Diuell himselfe t Acts 5.3 but the workes almost of none are perfect or filled before God u Reu. 3.2 Secondly that there is something in Grace or Knowledge still wanting Obser 2 wee know but in part Mans heart may be compared to a Vessell the meanes to a Pipe the Spirit of God to the Wheele that beates the water into the Pipe the Minister is the Seruant that opens the Cocke and then the reason why we know but in part is either the Cocke alwayes runnes not or not alwayes in the same measure and sometimes our Vessels are filled with other things as the cares and lusts of the World and so they runne ouer and vsually our Vessels runne out and lose what we receiue by the meanes Obser 3 Thirdly the knowledge of the will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanity and vexation of spirit x Eccles 1.2 Nothing can fill but knowledge spirituall things Earthly things cannot fill neither the knowledge of them nor the vse or possession of them because they are not infinite nor eternall besides there is nothing new nor are they of a like nature with the Soule they are enioyed with vexation and much sacietie for our affections will not loue them still yea most an end the vanity of mens mindes so turneth deuises concerning their knowledge or vse that death or losse takes them or vs away before they can finde out that way of vsing of them that could satisfie and fill the heart Obser 4 Lastly nothing but the will of God bindes conscience the Apostle of purpose layeth the foundation in the Preface concerning the knowledge of and resting vpon Gods will that so be
what it is 1. In generall it is the putting on of the new man 2. In particular it is the renuing of the minde with knowledge and of the whole man after the Image of God and Christ The maine generall doctrine of the verse is that all that are accepted of God in Iesus Christ haue put on the new man or are made new creatures And for the further opening of this great point I consider three things First the necessitie of the new birth 2. What it hath in it 3. The maner by which it is effected and then I come to the vse For the first The necessitie of the new birth those places of Scripture most euidently proue it is of absolute necessitie The Apostle to the Galathians saith neither circumcision nor vncircumcision auaileth any thing but a new creature a Gal. 6.15 and to the Ephesians b Eph. 4.21.24 he sheweth that if we be taught as the truth is in Christ Iesus then to put off the old man and to put on the new are as the maine principles of all sauing doctrine And to the Corinthians he saith If any man be in Christ Iesus let him be a new creature c 2 Cor. 5.17 And our Sauiour Christ in the third of Iohn is peremptory except a man be borne againe he can neuer enter into the kingdome of heauen d Ioh. 3.5 His nature is new in foure things Now for the second Whosoeuer is a new creature or hath put on the new man it is certaine he is new 1. In his nature 2. In his obedience Hee is new in his nature and that will appeare after sound tryall in foure things For first he hath new gifts as the gifts of knowledge e Mat. 13.11 or discerning the gift of prayer or as the Prophet cals it of supplications f Zach. 12.12 the gift of vprightnes or a spirit without guile g Psal 32.2 yea the Apostle saith they were not destitute of any heauenly gift h 1 Cor. 1.6 2. Hee hath new delights for hee feeles the ioyes of the holy Ghost i Rom. 14.17 and that in new things in which hee was neuer wont to delight before as in the Law of God k Psal 1.12 in prayer in the Sacraments c. And also in new persons for now all his delight is in the excellent ones l Psal 16.3 that truly feare God no more in carnall persons yea and in new times too for hee was neuer wont to reioyce in the time of affliction but now he findes maruellous ioy euen in tribulation m Rom. 5.3.4 3. He hath new sorrowes also they are not now so much for losses shame sicknesse or the like as for sinne or Gods spirituall iudgments or the afflictions of Gods childten 4. He hath new desires also as after puritie of nature n Psal 51.2 pardon of sinne o Math. 5.6 softnesse of heart p Esay 63.17 the presence of God q Psal 42. successe of the meanes audience in prayer and the comming of Christ r 1 Tim. 4.8 and the saluation of Israel Å¿ Rom 9. The triall of his obedience in 3. things and the like And as he is new in his nature so is hee new in his obedience also and that if we respect either manner or the matter or the end if we respect the manner or the matter or the end if we respect the manner of his doing Gods worke it is first with consecration of his soule and body to Gods seruice t Rom. 12.1 2. It is with delight hee loues to be Gods seruant u Esay 5.6 3. It is in Christian simplicitie and harmlesnesse and godly purenesse and strictnesse * 2 Cor. 1.12 11.3 Eph. 5.15 Now secondly if wee respect the matter of his obedience he is exceedingly changed and renued for now he hath respect not to one or two commandements but to all Gods commandements x Psal 119. he would be sanctified throughout y 1 Thes 5.23 he labours for inward holinesse aswell as outward z 2 Cor. 7.1 Psal 24.4.5 and as he is altered in his seruice of God so is he in his calling too for he walkes more conscionably towards all men hath learned to practise his generall calling in his particular And thirdly for the ends of his obedience his praise is not now of men but of God a Rom. 2.16 his desire is to approue himselfe to God without respect of the world how men will take it and he will constantly professe and practise though it be against his ease credit pleasure or profit The third thing propounded was the meanes of the new birth and howsoeuer the most men stand affected yet the truth of God is certaine and vnchangeable the ordinarie outward means to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seede of the word as the Apostle b 1 Pet. 1.23 Peter saith and the Apostle Paul is peremptorie in the Epistle to the Romanes how can a man beleeue except it be by hearing of the word preached c Rom. 10.14.17 the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation d Eph. 1.18 of glory e 1 Pet. 4.14 of loue of power and of a sound minde f 2 Tim. 1.7 The vses follow And first all Gods seruants that haue felt the power of the word renuing them may greatly reioyce in the mercies of God to them and the rather if they further consider the priuiledge of their new estate for art thou a new creature then thou hast the benefit of a new couenant g Ier. 31.33 thou hast a new name vpon thee h Esay 62.2 Reu. 3.5 and a new spirit within thee i Ezek. 36.27 to comfort thee k Ioh. 14. to direct thee to confirme thee and to make intercession for thee thou hast new aliance a new Father euen God the Father and new kindred with all the Saints both Iewes and Gentiles o Eph. 2.14 a new Prince and Minister p Esay 55.6 euen Iesus Christ new attendants the very Angels of God q Heb. 1.14 new wages and new worke r Esay 62.11 a new commandement the rigor and curse of the Law being taken away new food euen Manna from heauen the word of life new signes and helpes to guide thee in the way Å¿ Ier. 31.21 And when thou shalt die a new death not die as other men and a new graue or tombe wherein no carnall man lay thy graue being perfumed by the body of Christ a new way to heauen t Heb. 10. and a new Mansion in heauen u 2 Cor. 5.8 what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new * 2 Cor.
5.17 And therefore let all the holy seede the blessed of the Lord sing new songes of praise to God Secondly the consideration of the doctrine of the new birth may serue greatly for reproofe of the fearefull securitie of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriouslie minde their owne conuersion They looke not vpwards to behold the angry countenance of God nor to the times past to consider the millions of men that haue perished for want of the new birth nor within them to see the Image of God defaced and the Deuill intrenched in strong holds for tentations and the conscience either awake and then the fire of hell is within them or a sleep and then they are in danger euery moment when it will awake nor doe they consider the time to come or thinke of those last things death iudgement and hell Oh the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne Now if any prophane spirit should aske mee where are any such men as I haue before described to bee new creatures I would answere him they are not to be found in Tauernes Ale-houses Play-houses cock-pits beare-baits or such like but blessed be God there is a remnant a tenth one of a City and two of a Tribe that are such as the Lord doth describe and will be accepted of in Iesus Christ Renued in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good x Pro. 19.2 it is a singular gift of God to the elect to reueale vnto them the mysteries of the Kingdome y Mat. 13.11 it is the beginning of eternall life on earth z Ioh. 17.3 but wee must vnderstand that this knowledge here meant is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge What true knowledge is but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour hee stands and wonders it is a knowledge that will transforme a man a 2 Cor. 3.18 it is the experimentall knowledge of the vertue of Christs death and resurrection b Phil. 3.10 it is a knowledge will keepe a man from the euill way c Prouerb 2. it is a knowledge will encounter euery thought and affection d Es 11.8.10 that exalts it selfe against the obedience of Christ it is a knowledge that is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie e Iam. 3.17 Rules for attaining of true knovvledge The vse is to teach vs that as we would be assured we are new creatures so we should labour to be possessed of sound knowledge and to this end 1. We must stand vp from the dead and with-draw from wicked society else Christ will neuer giue vs light f Ephes 5.14 2. Wee must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome g Rom 12.1 Prou. 1. 3. Wee must denie our carnall wisedome and become fooles that we may be wise h 2 Cor. 3.18 4. Wee must walke with the wise i Prou. 13.20 5. We must begge of God a lowly and a humble heart for with the lowly is knowledge k Prou. 11.3 Lastly wee must studie the Scripture and attend vpon daily hearing and reading for they are the onely fountaines of true knowledge and wisedome l 2 Tim. 3.16 Renued The knowledge of the faithfull in this life euen after calling needes to be daily renued For sinne makes a breach both in the heart and minde And Sathan plants daily temptations and obiects against the doctrin of God against which the minde needes new store of prouision out of the word for defence And our affections are wonderfull apt to lose sence and feeling and then there is no other way to recouer sence but by renuing contemplation And besides in asmuch as faith and repentance must be daily renued therefore also must examination of life and meditation of Gods promise and grace be renued also Finally we know but in part and successiuely and therefore ought continually to be growing and adding to the measure of the knowledge receiued Vse This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renued in knowledge 2. For great reproofe of that negligence is euery where to be found in omission of hearing or reading the Scripture or vsing of other priuate helpes for knowledge 3. For instruction for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others since our owne knowledge is vnperfit And wee should learne to be wise to sobriety and not thinke our selues able to iudge of euery doctrine or worke of God The Lord hath laide a restraint vpon vs and in this life we cannot attaine a full knowledge and therefore we should represse the itching curiositie of our natures thirsting after forbidden knowledge Lastly we should resolue of the neede we haue to be admonished instructed directed or rebuked and therefore reioyce in it if any will shew vs that mercie to smite vs with rebukes or guide vs in the way After the Image of him that created him How Christ is the Image of God Gods Image is in Christ in the Angels and in man Christ is the Image of God in two respects because he is the eternall sonne begotten of his substance and therefore called the character of his person or substance m Heb. 1.3 The Image of the inuisible God n Col. 1.16 and so he hath most perfitly the nature of the father in him 2. Because he was manifested in the flesh for in Christ made visible by the flesh the perfection and as it were the face of the Father is now seene And therefore our Sauiour saith he that seeth mee hath seene the Father o Ioh. 14.9 for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily p Col. 2.9 he did resemble and as it were expresse his owne and his fathers nature after diuers manners and by diuers workes or actions How the Angels are Gods Image The Angels are Gods Image and therefore called the sonnes of God because they resemble him as they are spirituall and incorporeall and immortall substances And secondly as they are created holy iust and full of all wisedome and diuine perfections in their kinde How man is Gods Image Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation q Gen. 1.26 2. By regeneration r Ephes 4.24 He was created in it And then falling from God by sinne hee recouers the renuing of