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 he might the more easily beat downe their Traditions and Philosophicall Speculations of which he meant to intreate in the next Chapter Now if this Doctrine be 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 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 collation 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 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 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 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 fooliâ—h 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 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 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 be 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 libertâ—e 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 is of two kindes for eyther it is a skill to get goods or else it his humane learning and policie both allowable in themselues but neither to be 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 prayse 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 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 for not many noble not many wise hath God chosen Yea God many times hides the mysteries of the Kingdome of Grace from these great Wise-men 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 Hath not God to vexe the very hearts of these men tyed conuersion of soules ordinarily to the foolishnesse of preaching Doct. 2. It is not enough to get Pietie vnlesse wee
it implies that people are for the most part slow hearted herein and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance 2. That all this stedfastnes of assurance is not the worke of a day a great tree is not growne or rooted but successiuely a great house is not built all at once we must be euery day adding something to Gods worke that the building of grace may be in due time finished none are so established but they may grow in faith none haue such great rootes but they may take roote yet more many men striue hard to make their trees shew in branches leaues I meane in outward profession in the world but alas what should this great bulke and so many branches and leaues doe vnlesse there were more rootes within yea many deare children of God mistake wonderfully they euery day carrie together heapes of precepts for life but alas poore soules so great a building will not stand vnlesse they lay their foundation sure I meane that they get their faith in Christ the only sure foundation more confirmed and established As ye haue been taught Note here the Apostles candor he doth not arrogate the glory of their establishment to himselfe but sendeth them to their Minister and teacheth them to depend vpon him to waite vpon the blessing of God vpon his labour and to acknowledge the good they haue to haue receiued by his ministerie Here diuers things may be noted 1. That the people should labour for a reuerend estimation of the doctrine they receiue from their faithfull teachers 2. That as faith commeth by hearing so doth the establishment of faith also 3. That it is wonderfull dangerous to neglect either the charge of our teachers when they vrge vs to assurance or the rules by which they guide vs out of the word of God for the attainment of it if we would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs we should be afraid to delay when we are taught how to confirm our soules in faith and grace 4. The faithfull Ministers do greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thanks-giuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnes that as they did thriue in the meanes or matter of faith and holy life so they should glorifie God by all possible thankfulnesse for it as he would haue them abound in faith and holinesse so also in thankfulnes to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions we may finde that we are wonderfully bent to the very habit of vnthankfulnesse and therefore it is iust with God many times that we doe no more thriue in victorie ouer our corruptions or in the power of diuers graces or in the progresse of duties because we doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of Oh that it were written vpon our hearts and grauen deepe in our memories that nothing becomes vs more then to abound in thankfulnesse no fairer sight then to see the Altar of the Lord couered with the calues of our lips neuer can the estate of a child of God be such but he hath exceeding great cause of thankfulnes for his happinesse in Christ. VERS 8. Beware lest there be any man that spoile you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hitherto of the exhortation From this verse to the end of this chapter is conteined 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 v. 16. 3. He concludes against the things from which he dehorts and that seuerally from v. 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 superstions concerning either ordinarie life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessarie vpon the consciences of men 3. From the elements of the world .i. from the ceremonies of Moses now abrogated and so from Iudaisme In generall we 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 poyson and yet cannot abide to receiue any antidot Againe from the coherence we 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 we grow setled 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 wee finde these caueats in the Scripture wee 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 deuises 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 lead away bond and captiue or as here to spoile it is so to seduce or to carrie away as a spoile for the matter expressed in this word we may note 1. That a Christian stands in danger of a combat and if he looke not to himselfe may be spoiled and caried 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 2. That had those things taken away that sometimes they had in spirituall things 3. That lost their first loue 4. That lost the kingdom of God in losing the meanes of the kingdome 5. That lost what they had wrought 6. That lost the presence of God 7. That lost vprightnes and sinceritie 8. That lost the taste of the powers of the life to come 9. That lost the ioyes of their saluation And lastly much more theirs that lose their crowne 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 Diuell 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 their 's 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 liberty on earth to winne Proselites to their religion There haue alwaies 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 Philosophy This is the first kinde of corruption heere condemned But is Philosophy naught and heere 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 deceipt may bee heere added interpretatiuely it explaines the sense But how became philosophy to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth diuellish things as the philosophy 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 eternity 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 ordinarie 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 wheras it is true of the second cause only So the second is brought against the resurrection whereas it is true only in the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessarie to saluation and imposed as meet to beioyned with the Gospell Philosophy may yet be vsed so as shee be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble herselfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie and that diuers wayes 1. If men vse any part of philosophy that is diuellish as too many doe 2. If men neglect the study 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 We 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 Thus of Philosophie After the traditions of men The word Tradition hath been vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authority 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 Patriarches 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 drawen but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word 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 godlines and are therefore Apostolicall and to bee obserued as all the doctrines of the word and the publike assemblies of prayer 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 piety but are either light or vnnecessarie or repugnant to the word those are simply vnlawfull Traditions were both 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 captiuity 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 a Diuinity 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 may bee considered two waies 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 annointing 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 Exorcistes Ostiaries Holy-dayes 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 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 decency 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 did not alwaies 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 yeere that were directly impious as the Inuocation of Saints and Images 4. Someother 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 Mounks 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 leuity and vnconstancy of iudgement sometimes to please the people approouing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well bee denied but that the libertie taken in the primitiue times to bring in traditions opened a doore to Antichrist Now concerning the traditions in Popery vnder Antichrist their doctrine is abhominable 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 authority with Scripture And those traditions they would thus exalt are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions we may profitably record in our memories these Scriptures Deut. 12.32 Reu. 22.18 Matth. 15. 1. Pet. 1.18 Galat. 1.9 Isay 8.20 2. Tim. 3.16 Ier. 19.5 Col. 1.28 Luke 16.29 1. Cor. 1.5.6.7 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 hee is come shall lead you into all truth Ergo it seems there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. This may be vnderstood of the gifts of the Apostles and of the effects therof and not of doctrine for of doctrine he had said in the chap. before all things that I haue heard of my father I haue made known vnto you 2. If it were vnderstood of doctrine yet he doth not promise to lead 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 sayd vnto you 3. Be it he had not reuealed all as yet what did he therfore neuer reueale it why the very text is against it for hee said I haue yet many things to say vnto you therefore he did say them namely after his resurrection 4. Let it bee noted that he saith ye cannot beare them now the things he had to say they could not then beare why should we thinke that they could not then beare these graue traditions as the Annointing and Christening of bels and such like Lastly let them prooue it to vs that those toies are the things Christ promised to reueale and then they say somewhat Ob. But in the 20. of Iohn he saith there were many things which were not written which Iesus did Answ. He 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 needefull to faith and eternall life is written 2. Hee saith there were other things not written he saith other things not things differing from these other things in number not in substance or nature much lesse contrary things 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 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 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they bee equalled with the Law of God or the weighty 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 hee meaneth the lawes of Moses especially concerning meats washings holidaies garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke because the Iewes and false Apostles held them as needefull 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
Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in thâ— 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 wayes first by Proposition secondly by Exhortation 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 of 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 therein hee both perswades and disswades hee perswades by many strong and mouing Reasons to an holy endeauour to continue and perseuere with all Christian firmnesse of resolution both in the Faith and Hope was already 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. vers 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 Philosophy vers 18.19 and against Traditions vers 20. and so to the end of that Chapter Thus of the second part Thirdly 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 contayned 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 ver 19. of Children vers 20. of Parents v. 21. of Seruants vers 22.23.24.25 and of Maisters Chap. 4. vers 1. The Epilogue or Conclusion contaynes 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 he makes enterance by a narration of his care to know their estate and to informe them of his To which purpose he sendeth and prayseth 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 in them Of the first sort he signifies the Salutations of sixe men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne eyther 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 Analasis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proaeme 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 contayned 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 Salutation it selfe The Persons saluting are two the Author of the Epistle and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and commend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplyfied 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 discribed 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 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 IESVS 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 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 hee did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwayes that is constantly from day to day Now in the Verses that follow he expounds and opens this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer vers 9.10.11 In the Thankesgiuing hee shewes for what hee gaue thankes which hee referres to two heads 1. their Graces 2. secondly the Meanes by
Taker to vsury Great and preuailing Iudgements take away all that vanitie 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 calamilitie 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 eyther of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neyther loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruit of their owne wayes Doe It is not safe to put ouer good motions When Paul findeth fitnesse to pray and giue thankes hee doth not omit the occasion In spirituall things delay is alwayes dangerous but in sinfull motions the onely 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 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 prayse-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 hee did it not of malice a thing especially to be looked to in all admonitions in familie or else-where as well to praise for vertue as disprayse for vice Secondly he holds this course to let them 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 might the more hate sinne seeing it did darken their graces which els would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should prayse God for his mercies to vs and wee neuer prayse God our selues Lastly it carryeth with it 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 ouer-flow 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 thankefulnesse especially to God There is a flattering thankefulnesse to men and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefely 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 be obserued for the manner of performance of it There are many reasons scattered in Scripture 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 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 liberalitie he vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God And in the 4. of the 2. of Cor. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much prayse 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 thankes 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 Secondly if men in all things let their requests be shewed vnto God with giuing 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 Thirdly it is a signe nay a very meanes of a contented minde He that can pray vnto God for what hee wants and is able thankefully to acknowledge what hee hath in possession or promise hee will in nothing be carefull as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwayes as the Apostle writeth 1 Thes. 5.18 Thus of the Reasons Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporall as for the Word for Mercies in prayer for Victory ouer a sinne for Knowledge Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger in wrongs Thirdly in outward things wee must be thankefull not onely for great things done for our states or names but euen for the lesser and more daily fauours as for our foode and the creatures for our nourishment And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and prayse ouer and for their foode and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace
wrought which was the Gospell preached Of the Gospell Doct. The Gospell is the ordinary meanes to breed hope in a mans heart and therefore it is called the Gospell of the Kingdome and the Gospell of Saluation 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 yee 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 Esa. 55.4 Luke 4.18 Rom. 10.14 1 Cor. 1.21 c. Acts 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 breed hope in Gods people And the people must hence confirme themselues in their resolution to sticke to their Teachers when God hath giuen this Testimony to their ministeries Thus of the Exhortation The Reasons follow 1 From consent of the Elect Vers. 23. 2 From the testimony of Paul Vers. 23.24 3 From the testimony of God Vers. 25. 4 From the excellency of the Doctrine of the Gospell Vers. 26. 5 From the excellency of the subiect of the Gospell Vers. 27. 6 From the end or profitable effect of the Gospell Vers. 28. 7 From the endeauour of Paul Vers. 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 moued from the Grace wrought by it Quest. But was the Gospell preached to euery Creature vnder heauen 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 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 spread by the Merchants and other that lay at Rome Ierusalem and other great Cities vnto all knowne Countries of the world Others thinke it is no more then if hee had said 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 be seauen 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 we may see that no power is like the power of the Word of GOD here it conuerts a world in a short time And our eyes haue beheld that it hath almost in as short time restored a world of men from the power of Antichrist Thirdly we may by this phrase be informed that the words all and euery one are not alwaies in Scripture to be 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 be exceeding effectuall though 1. but few teach it 2. though they be 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 indisposed and mâ—zled in sinne and superstition as these Gentiles were 6. though the Preacher be often restrayned 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 sexe condition life or qualitie may be conuerted by the Gospell And sixtly it is plaine here 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 answere 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 testimonie 1. By his Ministery 2. By his Sufferings Whereof 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 Ministerie therein as an inducement to the Ephesians It may teach vs that the glory of Gods truth is such as no man neede to be ashamed to teach or professe it nay there can be no man or woman to whom it may not be their chiefest glory whatsoeuer carnall Worldlings or timerous Nicodemites conceiue of it Secondly in that so great an Apostle doth not disdayne to yeeld his testimonie 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 increase 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 build making hauocke in the Church and bending their whole might in their ministery to hinder the sinceritie of the Gospell and the conuersion of sinners Thirdly in that the Apostle vrgeth his owne testimonie I Paul it sheweth
greiuous 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 burthen vpon their soules The world also notes the audacious libertie 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 proceede further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not tast not handle not These words must be vnderstood to bee vttered mimeticâ—s in a kinde of scorne see the wicked subtilitie of the Deuill he turnes himselfe into all formes to ruine vs. Once hee destroyed the world by tempting man to eate now he goeth about to poison mens soules with restraining them from eating Some obserue that the hast 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 waightier matters Some learned render touch not by eate not and so note a gradation First they would not haue them eate then not so much as tast 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 bee 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 necessity of obseruing them This is the nature of all outward things thy perish with the vsing all is vanity the glory of the flesh is but as the flower of the field rust or moth doth corrupt them euen crownes are corruptible here we see a cleere difference betweene 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 wee 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 stirre vp to the care of spirituall graces and duties that neuer perish that we may attain that vncorruptible crown of righteousnes which God will giue to all that loue his appearing The very daily perishing of food and raiment are types of thine owne perishing also Thus of the 5. 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 ye burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to bee lead on in these foolish vanityes But are the commandements of God so easily obeyed are the doctrines of Gods word so willingly embraced Alasse alasse 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 sixe 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 3. things alleadged to approoue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or fasting for that he confesseth that had a shew of voluntary nor coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisedome 2. This sparing did with hold the honour due vnto the body Obserue heere that it is a faire propertie to vse candor and ingenious enquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairly yeeldes the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happie if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome onely in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntary religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are hee reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew what are their workes of supererrogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions for or are all of these three are the chiefe arguments of their defence The Apostle heere giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is they yeelde not due honor to the body the body of man is to be honoured for first the sonne of God as the fathers say made it with his owne hands in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imploiments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ. Lastly it shall be gloriously raised at the last
might be grounded and stablished 147 What a free spirit is 147 Why many after so long profession are so vnsetled 147.148 Concerning Hope 1. what Hope is not true Hope 2. what persons haue no Hope 3. what are the effects and properties of true Hope 149 How the Gospell is preached to euery creature 151 Why godly men are so chearefull in affliction 153 How Paul was said to fulfill the rest of the affliction of Christ. 154 How our afflictions are the afflictions of Christ. 155 Twelue Arguments against the Crosse. 157 How we may know wee are of Gods houshold 158 What good men get by their Ministers 159 How many wayes the Gospell is hidden 161. and how reuealed 165 What a ciuill honest man wants 165.166 What we must doe to preserue affection to the word 167 The Gospell is a glorious Mysterie 168 Nine Vses of the Doctrine of the calling of the Gentiles ibid. How Christ is conceiued in the soule of the faithfull 170.171.172 How we may know that Christ is in our hearts 170.171.172 The Benefits that come by the inhabitation of Christ. 170.171.172 What entertainment we ought to giue him 170.171.172 Who haue not Christ in them 170.171.172 The honour dutie and reproofe of Ministers 173 Reasons to perswade vs to suffer admonition 174 How wee are perfect in this life 176 The chiefest Typographicall Errours ERRATA IN the Epistle to the Reader line 6. for counsell reade consent l. 21. for Dedicatory r. Dedication p. 3. l. 41. for Iothanan Iebar r. Iochanan Iehan p. 10. l. 4. for order r. ardor ibid l. 28. for all r. at p. 25. l. 13. for definitions r. definitiues p. 35. l. 47. as loue for all loue p. 41. l. 47. holy life for holy loue ibid. l. 49. loue for Lord. p. 51. l. 27. straying for strange p. 60. l. 23. salutiferans for salutiferous p. 62. l. 48. guilefull for gaulefull p. 63. l. 1. modest and for modest and. l. 6. this for his p. 69. sent forth for send forth p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 13. any for and. p. 92. l. 53 our for one p. 113. l. 13. of God for sonne of God l. 20. and the very bottome for out of the very bosome p. 114. l. 46. decree for decreed p. 122. l. 49. seruice for Sauiour p. 129. l. 27. repayes for repayres p. 140. l. 39. it is not for is it not AN EXPOSITION VPON THE WHOLE Epistle to the COLOSSIANS COLOS. 1.1.2 Verse 1. Paul an Apostle of IESVS CHRIST by the will of God and Timotheus a Brother 2. To them which are at Colosse Saints and faithfull Brethren in CHRIST Grace be with you and peace from God our Father and the Lord IESVS CHRIST TWO things are worthy our consideration in this EPISTLE the Author and the Matter the Author was PAVL concerning whom memorable things are recorded hee was an Hebrew of the Hebrewes of the Tribe of Beniamin a Pharise the Sonne of a Pharise borne in Tharsus of Cilicia circumcised the eight day brought vp in the knowledge of the Law and Pharisaicall institutions by Gamaliel a great Doctor among the Iewes acquainted also with the Languages of forraine Nations as his quoting of the authorities of Greeke Poets shewes and in his youth for the righteousnesse externall which was after the Law he was vnrebukeablâ— and full of zeale but withall a violent and blasphemous persecuter His Calling was exceeding glorious his Office vnto which he was called was great and honourable viz. to be the Legate of CHRIST the Doctor of the Gentiles the Minister of God of Christ of the Spirit of the new Testament of the Gospell of reconciliation and of righteousnesse Hee was famous for his labour in the Word by which hee caused the Gospell to runne from Hierusalem to Illiricum with admirable swiftnesse as also for his faithfulnesse of minde for his pure conscience for his affection to the faithfull for his humanitie and curtesie for his continencie for his humilitie for his care for the Churches for his honest conuersation innocencie and constancie hee was of nature earnest acute and heroicall 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 fortie stripes saue one once was he stoned thrice hee suffered shipwracke 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 incombrances and cares for the businesse of the Churches Finally we may consider the testimony giuen to his doctrine to proue it to be without all mixture of error And this Testimony stands of foure branches 1. His immediate calling 2. His immediate instruction and 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 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 miracles wrought by him be small when Handkerchiefes were brought from his body to the sicke and their diseases departed from them yea Diuels 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 Emperour Nero the 29. of Iune in the 70. yeere 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 Thus of the Author the Mâ—tter followeth I meane not to search after the defâ—ants and conceits that some obserue concerning the workes of this Worthy as that he should write ten Epistles to the Churches to answere the number of ten Commandement 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 Grecians the most famous for wit 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 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 been 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 being instructed by Paul was sent thither to build them vp further 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 Ministerie 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 herevpon being oppressed with the madnesse and fury of thâ—se 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 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 Kingdome 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 Conâ—lusion 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 and the occasion thereof The first part of the Epistle is the Exordium and it stands of two members a Salutation and a Preface The Salutation ver 1.2 and the Preface from vers 3. to the 12. In the Salutation I consider three things first the persons saluting secondly the persons saluted thirdly the Salutation it selfe The Persons saluting are an Apostle and an Euangelist the Apostle is described by his Name PAVL by his Office an Apostle by the principall eâ—â—icient 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 heare 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 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 and by a kinde of emulation to retaine the first glory of their Tribe more respecting the outward honour of Saul in that hee 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 wee regard him as hee was before his calling or after before his calling as the olde Saul persecuted Dauid so did this yongling 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 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 qualitie or action as Peter was called Cephas and Iames and Iohn called Boanarges and Iacob called Israel Some thinke he had two names as Salomon was called also Iedidiah and Mathew called Leui and these should seeme to be 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 Iothanan Iehar and Iohannes all are but differing in seuerall languages Lastly it is most likely hee 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 and this is more probable because in all the Chapters before hee is neuer called Paul Apostle This word in the generall signification importeth one that is sent and so Epiphroditus is called an Apostle but the Etimologie of the word 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 they had their Widdowes for the sicke Deacons for the poore Doctors for instruction Pastors for exhortation and these were standing and ordinary Officers Now there were extraordinarie viz. Apostles and Euangelists the Apostles were men immediately called by Christ and had generall charge ouer all the Churches for planting and gouerning them the Euangelists were called most by the Apostles and sent with spirituall charge whither the Apostles saw most conuenient Iesus Christ. These title 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 othâ—r shewing what hee was viz. IESVS a Sauiour the one Name viz. IESVS an Hebrew word is for the Iewes and the other Name CHRIST a Greeke word is for the Gentiles the one shewing that hee was God for besides mee there is no Sauiour the other shewing that he was Man viz. Christ the annoynted For in respect of his humane nature is this annoynting with graces or gifts attributed to Christ. Againe Christs were of two sorts viz. false Christs Mat. 24. and true Christs the true were eyther Typicall and so the Prophets Priests and Kings were annoynted 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 Gal. 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 and as Titus did ordaine Elders Or else not by the
Commendation paines or instruction of any man Thus farre of the meaning of the words The Doctrines follow Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may proue a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke In a word a persecuter as wee see here may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despayre of any but to continue 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 wayâ—e 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 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 sinnes and a healing of their errors 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 sinnes of Gods Seruants 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 and nourish thy selfe in a sinfull course Secondly if thou alledge 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 aswell vrge vpon thy selfe the necessitie 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 be applyed as hee himselfe testifieth 1 Tim. 1.16 Secondly the Apostle to bring his doctrine into greater request doth in the entrance of the Epistle insinuate himselfe into their respects by setting downe the authoritie 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 little by the doctrine they so ordinarily heare And the caâ—se is they are contemners and scoffers and reprochers of Gods Ministers and therefore God will giue them no blessing by their Ministerie Againe it shewes how heauie and hurtfull a sinne it is to detract from the name and good esteeme of Ministers by tales lyes and slanders for though men beleeue thee not in thy slanders yet it is the propertie 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 lawfull and holy endeauours the authoritie and credit both of their Persons and Callings There is no doubt but the base carriage and indiscreet and sinfull courses of many Ministers haue brought a contempt and barrennesse vpon the very Ordinances of God they can doe no good with their doctrine they are so wanting to that grauitie and innocencie that should shine in the lights and lamps of Christ. Lastly here may be obserued that he that will beare rule ouer other mens consciences must be an Apostle 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 maâ—â—er-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 be 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 hee 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 Angels 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 his 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 then it stands thee vpon to discharge the duties 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 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 hee 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 doe befall vs and to be content
with our kinde of life seeing we are thus set and placed by Gods will Thus farre of the Apostle The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother 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 and integritie in liuing This made Paul to ioyne Tymothy with him and the 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 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 studie 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 complayned that were contrary to all men and forbid vs to preach to the Chruches that they might be saued and fulfill the measure of their sins alwayes God they please not and the wrath of God is come on them to the vttermost Secondly here wee may learne that spirituall aliance is the best aliance for it is a greater honour to Timothy to be a brother then to be an Euangelist for hee might haue beene an Euangelist and yet haue gone to Hell when hee 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 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 such a vanitie and secret sinfulnesse 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 because there is a weaknesse 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 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 hee describes them by foure things they are Saints they are faithfull they are Brethren and they are in Christ. Before I come to the particular handling of each of these I consider foure things in the generall First here wee see the power of the Gospell But a little before 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 and now behold by the preaching of the Word here 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 here that a Church may remaine a true Church notwithstanding grosse corruptions remaine in it vnreformed as here these titles are giuen to a Church much poysoned with humane traditions and vile corruptions in worship Lastly it is to be obserued that the Apostle ioynes all these together to note that one cannot be without the other one cannot be a Saint vnlesse hee be faithfull and in Christ and so of the rest The last clause cuts off the Iewes apparantly from being Saints or true beleeuers seeing they receiue not Christ and the first clause cuts off the carnall Protestant so as hee cannot be a beleeuer or in Christ seeing hee cares no more for sanctitie and the two middle-most cut off the Papists and all Heretikes and Schismatickes seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches 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 Sometimes it is giuen to the Angels and so they are called Saints Deut. 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 visibilitie and profession are called Saints and so all that couenant with God by offering Sacrifice 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 in respect of Seperation because they are elected and gathered out of the world and ioyned vnto Gods people and dedicated to holy seruices and vses and 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 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 Psalme 16.3 To the Saints that are in earth And Psal. 37.28 Hee forsaketh not his Saints And Psal. 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 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 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 I will take them in order as they lye Deut.
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 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 be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie 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 Word 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 But on the otherside 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 these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that 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 endeauours 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 thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee 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 here wee may obserue that grace and blessings must not be 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 wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee 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 alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned 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 hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he 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 Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first 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 be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely 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 necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL 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 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 hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops 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 fals out in common Iudgements as the sword and pestilence 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
the Saints and their faith in Christ. The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to an other Fiftly whosoeuer doth actually beleeue doth actually loue they are inseperable companions Faith worketh by loue Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seed giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that saith he is in the light and hateth his brother is in darkenesse vntill this time And Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truly loues any Saint and therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of al these obseruations briefly follow first heere is reproofe that first of such wicked wretches as can loue any but the Saints these are in a wofull damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not be loued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the maner of our affection viz. for what wee loue others For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two wayes 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 sinceritie and holines 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 be the better conceiued two things would be weighed first what things ought to be found in our loue secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in all 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 Liberality sixtly Society seuenthly Clemencie Concerning these three last dueties or branches of Loue it will be expedient to adde something for further explication of them Liberality is required and it standeth of two maine branches first Hospitalitie and then the workes of mercie Hospitalitie is required in these places Rom. 12.13 1 Tim. 3.2 1 Pet. 4.9 Hebr. 13.2 But this duety 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 far 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 and such house-keeping but Hospitalitie stands in the kind 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 are the second branch and those are required of vs as the needfull duties of our Loue and these workes are eyther in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deeds 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 paid againe vpon the hope of a reward in heauen 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 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 neede then that that is spared and kept 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 mercie that we can doe for others whom we loue or pittie 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 solace them and our selues with them This is that that Peter requires 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 we should both intertaine a brotherly fellowship that is society with the brethren and loue it to This was their praise in the primitiue times 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
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 authoritie And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should be 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 informe the consciences of the people by the testimony of the Word then by humane authoritie of what sort soeuer Fourthly in that here 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 Here 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 Doctors that loued the chiefe roome and sought preheminence teachers of libertie 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 vnregeneracie 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 began the Church to decay in true glory when Deacons would needes be Apostles great titles haue euer beene dangerous in the Church Thus of the second Reason and the 23. Verse Verse 24. Now reioyce 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 testimonie 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 he had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which moued him vnto this reioycing His suffering in which hee doth reioyce he amplifies by the time now and the diuers sorts of crosses he endured which he 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 euen in affliction they are cheerefull and with great encouragement they beare their Crosses and if any aske the reason why they are so glad in their affliction and trouble I answere Gods Seruants are the more cheerfull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer Thirdly that the sting is taken out of the Crosse and therefore it is not so painefull to them as it is to the wicked men Fourthly that the same afflictions are vpon their brethren that are in the world Fiftly that the way to life is such a kind of way a strait narrow troublesome way Sixtly that after all their troubles are a while borne in this world they shall haue rest with the blessed in heauen when the Lord Iesus shall be reuealed and better more enduring substance then any here they can want or loose Yea that their afflictions are to be accounted a part of that treasure that they would lay vp against the last day Seauenthly that God will in the meane time comfort them in all their tribulation Eightly that their manifold temptations serue for great vse as for their tryall of their precious Faith and refining of all Graces with the purging out of much drosse and corruption in their natures Ninthly that no afflictions can seperate them from the loue of God in Christ with many other reasons which I might instance in besides those mentioned in the end of this Verse If any yet aske how Gods Seruans haue attained to such Ioy since there are worlds of people that in their troubles could neuer be induced to conceiue of such contentment by any reason could be brought them I answere that there are diuers things in Gods Children which are not in wicked men which are great causes of and helpes to ioy in tribulation As first they will receiue the light and treasure vp holy knowledge which they finde singular vse of in their Troubles whereas an ignorant mind is vsually attended with a distempered hart Secondly they haue Faith in God and carry about in their hearts the warme and inflamed loue of Iesus Christ and are therefore able to trust in Gods prouidence in any distresse Thirdly Gods Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which are mala poenae euils of punishment doe fall vpon them they presently run and reuenge themselues vpon those inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mala culpae euils of sinne euen their secret passions and affections and by crucifying them they worke their peace and tranquilitie within themselues for no man would be hurt by his afflictions without if he would mortifie his passions within Fourthly they are much in Prayer and keepe a good Conscience in an vpright innocent and sincere conuersation And lastly the word is a continuall Fountaine of ioy in all troubles which keepes them from discouragement or vnquietnesse Psal. 119. For you These words may be referred eyther to reioyce or to Sufferings It is true Gods seruants doe feele great ioy one for another And to thinke of the grace or prosperitie of other of Gods Seruants is many times a great comfort in trouble But I rather thinke the words are to be referred to Sufferings and then the sense may be for you that is for the doctrine which as the Apostle of the Gentiles I taught you Or for the confirmation of your Faith and encouragement to like patience And the rather because the offering of him vp for the sacrifice and seruice of their Faith was as the consecration of the
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. Wee see by experience that this is the sore in many mindes that eyther 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 wisdome These words may be vnderstood eyther 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 eyther as it is the patterne or Image or resemblance of Gods euerlasting wisdome which from all eternitie 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 and then the sence is they must teach in all wisdome They are called wise men and that they may teach in all wisdome 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 fayle 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 or excellency of words Fiftly there is a speciall wisedome in fitting doctrine to the state of the heaters 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 and denie their owne reason in the things of God becomming fooles that they may be wise and know their dayes of peace and accordingly gather in Summer euen in the seasons of Grace while it is yet called to day walking with the wise preferring spirituall things aboue all earthly as things that are truely excellent carefully watching ouer themselues and with all precisenesse 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 Quest. But can all wisedome be attayned Ans. Hee saith all Wisedome eyther comparatiuely with the knowledges of the heathen or carnall men or else by all wisedome hee meaneth all necessary to saluation or else hee meaneth wisedome of all kindes though not perfect in euery kinde That wee may present euery man The hearers are said to be 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 be 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 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 societie 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 but it shall not be graunted 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 perfection cannot be denyed onely the sence must be inquired into The faithfull are said to be perfect first comparatiuely with wicked men or the Gentiles vnconuerted Religion will make a man perfect in comparison of that which by nature man can attaine vnto secondly they may be said to be made perfect that is to want nothing that is absolutely necessary for saluation thirdly in righteousnesse there is perfection and so they shall be absolutely perfect at the day of Iudgement and are already perfect in respect of Iustification yea this word here vsed is giuen to the sanctification of the faithfull and that two wayes first as to be perfect notes nothing else but to be a strong man in Christ so Heb. 5. vlt. Secondly as to be vpright is accepted with God for perfection by the benefit of the Couenant of Grace and the Intercession of Christ Thus I thinke the very word is vsed in these places 1 Cor. 2.6 Phil. 3.15 Iames 1.17 Heb. 6.1.12.13 Thus there is perfection is Doctrine Heb. 6.1 In Faith Iames 2.22 In Hope 1 Pet. 1.13 In Loue 1 Iohn 4.18 Iohn 17.23 In Vnderstanding 1 Cor. 14.20 Quest. But who is a strong man in Christ or a perfect man as here Ans. First hee that is a strong man in Christ can forgiue his enemies and pray for them and doe good to them Mat. 5.48 Secondly hee doth finish his worke hee doth not beginne sleightly and worke for a spirt but perseuers The word vsed in that sence Iohn 17.4 Thirdly he doth hold a constant amitie and holy communion with Gods Children 1 Iohn 4.12 Iohn 17.23 Fourthly hee hath renounced the world denyed himselfe and consecrated his life to God Rom. 12.12 Fiftly he will not be carryed away with euery winde of Doctrine but will acknowledge and follow the truth with all constant vnmoueablenesse
the things which are named to bee abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the bodie is Christ. In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of minde 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in their fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall bodie of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to be a depth in them Sol. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenes of minde 3. In not sparing the bodie But yet he censures them two waies 1. It is but a shew all this 2. It with-holdeth the honor due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second CHAPTER FOr I would ye were throughly informed of it what great care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but only heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Great are the benefits which you and all those that beleiue in your parts receiue from our paines in the Gospell for hereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benefits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whom are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner as ye haue receiued CHRIST hitherto And for matter of faith I would haue you by all meanes to seeke to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue been 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 least any man of what gifts or profession soeuer make a prey of your soules and carry them away as a spoile And in particular looke to it in three things first in Philosophie not simplie in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authority 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 be 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 be regarded for many reasons whereof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST 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 compleatnes and sufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the very Angels those excellent and potent creatures are subordinate to him and acknowledge him as their head which by the way 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 seeing in CHRIST ye 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 standes in the mortification of that bodie of sinnes which ye were guiltie of while ye were in the flrsh 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 answere that we haue baptisme insteed 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 beleiue 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 inioy 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 obteined 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 fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled 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 spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes 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 hipocritically 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 and 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 increase with the increasing 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 honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast 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 finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he 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 yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 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 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies 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 waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do 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 fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie 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. 72.73 Of ceremonies and how they were shadowes of meates daies and sabbaths 74.75 Of the Christian race and lets in running 77. Rules to be obserued concerning this race of godlines 77. About worshipping of Saints and Angels against the Papists in three things 78. Of the pretence of humblenesse of minde 79. Of the diuers kindes of ignorance 80. How men please themselues in their owne deuises 81. Of pride and how it is in vaine in three respects 82. The priuiledges flowing from our vnion with Christ. 84. Wherein the Church groweth 85. Three things that make men grow 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. 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 a doe 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 reioice 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 drawne 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 constancie 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 great 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 be gathered that the grace of the Gospell is excellent and worthie 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 heere 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 opposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated 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 warre they must this is their comfort it is a good warfare and a good fight to vndertake the ministerie it is to goe a warfare 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 hee can Besides the flesh both in Ministers and people will lust and striue against the â—pirit a Minister should haue something to doe to beat downe his owne flesh 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 and particularly both worldlings and epicure 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 will 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 see 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 great 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 of 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 they especially the locusts among them are as horses prepared to the battle as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corrupt 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 and withstand the words of faithfull men and doe much euill these by cunning craftines he in waite to deceiue So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul and so euery faithfull Minister doth fight against these I answer that as the aduersaries are diuers so their sight is diuers also For against their owne flesh they fight by renouncing the world and the care or confidence in worldly hopes making profit and credit stoop to the calling of God 2. Against the temptations 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 deuiâ—ing 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 reachers 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 and so they fight by complayning 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 faith in affliction by enduring the fight of affliction The consideration of this fight may first awaken carelesse 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 enemie 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 been 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 wayes labour and striue for you and shall not you striue for them by apologie prayer care and all wayes 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 great 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 own 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 aswell 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 tryall of our true loue to the brethren if we 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 cold 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 simply 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 here further noted 1. That we haue the profit of the prayers and holy indeuours 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 Certainly 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 griefe 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 be 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 conteined 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 painfull 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 mutuall loue one of an other it knits their hearts together And contrariwise we may generally here note the hurt and mischiefe that false and corrupt teachers bring vpon men They hinder
this place to proue 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 be vnderstood of the Gospell then their conceit wholy falls to the ground 2. If they be 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 wisdom Thus in generall In whom Wisdome and knowledge are in Christ in Angels in men but differently 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 we haue an head in whom wee haue all fulnesse and it should be our course to make vse of this doctrine by stirring vp our selues daily to lay hold 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 said to be hidden 1. In respect of our apprehensions because wee 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 glory 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 humilitie euen more to seeke to be good then to seeme to be so Christ was contented his treasures should be hidden and shall we fret our selues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glory 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 happie that haue Christ for in him they finde all true treasure riches he cānot be poore that hath Christ nor can he be rich that wants 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 sleightlie 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 practice 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 iudgment sure it is that Christ would be rich vnto vs in the gift of holy discretion as well as in the gift of holy vnderstanding if wee would seeke it of him for he is made vnto vs of God wisdome neither can true wisdome be 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 wisdom I meane as none of the wisest men in the world could euer attaine for though it be true that there may be and are many deficiencies in such as otherwise truly feare God yet if the best wisdome be inquired 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 their vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and and the hope brought by the Gospell they could not haue been so deceiued and beguiled or not so easily 4. The way by which men are in points of religion deceiued is not by apparant falshoods but by probabilities of truth the Apostle calls them paralogismes of pithanologie Pithanalogie which the Apostle condemns is a speech fitted of purpose by the abuse of Rhetoricke to intice and by tickling the affections of men to please and seduce and herein properly lyes the abuses of Logick or Rhetorick in matters of Diuinitie when out of affection some subtle purpose to deceiue vaine and false arguments are varnished and coloured ouer and made probable to the mindes of the simple yea though the matter taught be sometimes truth yet many mindes are beguiled from the power and profit of it by placing their respects and affections vpon the wisdome of the words and the affected artificiall frame otherwise there is singular vse both of Logicke and Rhetoricke when they are applied to set out the
wade into them only a word or two of it This losse is incureable two wayes sometimes in the crosse or iudgement it brought vpon the offender sometimes in the vnstedfastnesse it selfe for sometimes though the Lord restore inward ioy and assurance yet hee will not remooue the outward signe of his wrath sometimes hee drawes backe the outward affliction but doth not restore the inward comfort or not in so great a measure so as some of Gods children may die without the sense of the ioy of Gods saluation till they come to heauen yea they may die in great terror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements bee not released because God many times will thereby purge the publike scandall and cleere his owne iustice Besides such spectacles doe giue warning to a carelesse world to let them know that God hath treasures of wrath for sinne if they repent not Thus of the doctrine of stedfastnesse of faith and vnstedfastnesse also now briefely for some vses of it It may serue for great reproofe of the great neglect of seeking this stedfastnesse of faith We may complaine aswell of the common Protestant as of the Papists heerein for they are alike aduersaries to the assurance of faith let such as are touched with feare of God and desire to beleeue trauell more and more for attainement heereof and to this end cleaue to the sure word of the Prophets and Apostles and labour in the practise and exercise of all holy and Christian graces And for particular consideration of the troubles and losses of Gods children we may note 1. That it is a wonderfull fearfull thing to fall into Gods hands and that the promises of God yeeld no protection to a willing offender woe vnto prophane beasts if sinne make God angry towards his owne children and make them also vile before men then where shall those beasts that wallow in sinne appeare if they bee iustly abased that fall once into one sinne what shall be the confusion of face and heart in those men when all the sinnes they euer committed shall be reuealed before Gods Angels and men at the last day 2. They that stand haue great reason to take heede lest they fall from their stedfastnesse and bee carried away with the errour of the wicked 3. We should be wonderfull thankefull if God hath kept vs from falling it is his singular grace to keepe the scot of his Saints VERS 6.7 As yee haue therefore receiued Christ Iesus the Lord so walke yee in him 7. Rooted and built vp in him and stablished in the faith as yee haue beene taught abounding therein with thankesgiuing In these two verses the Apostle concludes the exhortation begunne in the 23. verse of the former chapter for whereas after all these reasons and the answer of sundry obiections they might finally haue sayd tell vs then at once what it is you would haue vs to doe the Apostle answers summarily that concerning holy life hee would haue them walke as they haue receiued the Lord Iesus Christ and concerning faith hee would haue them to bee rooted and soundly edified and established in the faith especially to abound in thankfulnesse to God for their happy estate in Christ Iesus The 6. verse containes a precept concerning holy life viz. to walke on in Christ and a rule by which that precept is to be squared and determined viz as they haue receiued Christ Iesus the Lord. As yee haue receiued Christ Iesus the Lord c. These words may bee diuersly vrged vpon them according to the diuers sences may be conceiued of them For 1. To walke as we haue receiued Christ may beare this sence namely to frame our obedience according to the measure of the knowledge of Christ we haue receiued it shall be to vs according to what we haue to whom God hath giuen much of them he requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practice bee according to the knowledge wee haue this may bee our comfort God will accept of vs and otherwise they are but in a miserable case that are barren and vnfruitefull in the knowledge of our Lord Iesus Christ 2. Such a sence as this may be gathered viz. So liue with care of a godly life as ye neglect not to preserue the doctrine concerning Christ ye haue receiued Certainely it ought to bee the care of euery godly minde to doe his best to preserue the purity of 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 bee your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euery brother that walketh inordinately and not after the traditions which they had receiued of the Apostle 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 Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed For the Apostles receiued it not of men but by the reuelation of Iesus Christ And as they haue receiued of the Lord so haue they deliuered vnto vs 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 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 heed that they lose not what they haue wrought 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 staies many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortality as it were to light and life againe but priuately and particularly into their hearts and soules This is the happiest receiuing of Christ. Oh the glory of a Christian in receiuing Christ for he that receiueth Christ into his hart receiueth excellent illumination vnspeakable ioy
saued but it is most likely they are called so by a Gramaticall 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 bee their Paedagogie in the infancie of the Church Now they might be said to be 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 waies 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 an other so as the law cannot exercise her force vpon the guilty person 4. It is abrogated when it is weakned 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 kinds of lawes Morall Iudiciall Ceremoniall For the morall Law it may in some sort be said to be abrogated 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 2. In respect of the inexorable rigour and perfection of it for we 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 lyeth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull 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 Iudgments contracts mariage bondage diuorce vowes vsurie and trespasse between man and man These Iudiciall lawes must be considered two waies 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 binds 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 Iudicialls are dead but the Ceremonialls are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroyed as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hithervnto also of the matter of the dehortation the reasons follow And not after Christ. These words conteine 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 reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranâ—ed or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way lead vs after Christ but from him rather in as much as we rest in those works done and neglect the commandement of God Lastly they feed the humors 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 spoild by philosophie if it be not after Christ. Againe hence we may learne a note of tryall 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 accompted 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 transgressâ—ion neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other waies of offending against him as To liue without Christ and communion with him To be an enemie to the crosse of Christ To make the doctrine of redemption an occasion of libertie to the flesh To liue after the lusts of men and not after the will of Christ To harden our hearts against the doctrine of reconciliation To hold false opinions concerning the person or office of Christ. To peruert the Gospell of Iesus Christ To persecute or despight Christ in his members To trust in the merit of our owne works To denie him before men To reproch the seruants of Christ Not to beleeue the report of his messengers Not to imitate his graces To offend one of Christs little ones To make diuision or schisme Not to discerne his bodie in the Sacrament To build againe things destroyed To breake our vowes To fall away from the doctrine of Christ To grieue the spirit of Christ To be beguiled from the simplicitie that is in Christ Iesus To cast away their confidence Or to fashion our selues to the lusts of our ignorance Thus of the first reason VERS 9. For in him dwelleth all the fullnes of the Godhead bodily These words conteine the second reason and it stands thus If in Christ there be all
diuine fullnes and sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwells all fullnes 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 we may conceiue of the words of the text thus There is in Christ all fullnes of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fullnes of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fullnes of power and efficacie in Christ as king of the Church therefore there is no need that we should help him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ. This verse conteines in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the bodie that is in the humane nature of Christ And this is amplified 1. by the manner of presence he dwelleth there 2. by the measure in all fullnes The word Corporally hath been diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow only 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 he is in all creatures by efficacie or power nor as he 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 v 10. In him notes his person Godhead expresseth his diuine nature corporally importâ— his humane nature and dwells tells vs of the vnion of the natures The summe of all is that in as much as the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie therefore we should wholy rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any waies furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ we should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption Who fitter to restore the image of the Father lost in vs then he that was the eternal image of the Father who who fitter to breake open the fountaine of Gods loue then the that was the sonne of his loue The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour between God and man Is our Sauiour God then then he is eternall omnipraesent omniscient and omnipotent The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousneâ—â— and iustification from all our sinnes as also against the greatnes of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs Our Sauiour is the mightie God and therefore can will easily subdue all our enemies vnder our feet besides hereby wee are assured of the supply of all our wants seeing he that hath all the fullnes of God in him hath vndertaken to fill all things in the Church And as this may comfort so it should instruct why should we not come willingly at the time of assemblie seeing we serue the God of heauen and haue all our seruice done in the name of the Son of God and presented by his mediation to the Father And further shall we not accompt vnbeliefe to be a monstrous sinne considering how little cause wee haue to feare or doubt but especially shall we not learne humility of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it we may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally Quest. How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ. 1. It is no more then to affirme that the humane nature is vnited to the deuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the bodie and the light is in the sunne and yet not included there yet trulie and whole there Quest. But since this text plainely affirmes that Christ had a body and so by Synecdoche a true humane nature it may be heere inquired whether his humane nature was like ours and the rather since the godhead did dwell in him bodily Answ. That this may be cleerely resolued we must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a caelestiall body and he was indued with a reasonable soule 3. He had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinful Now Christ was vnlike vs in bodie in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of
If we would not loose our crowne we must shunne 1. The sinne that hangs on so fast 2. Prophane bablings and opositions of science falslie so called 3. Scandall 4. The profits and pleasures of the world so as our hearts be not set vpon them 5. Selfe-loue and trust in our owne iudgement when we thinke our selues wise inough to order our race without aduice 6. Vncertaine running Now for the second that we may run successefully diuers rules must be obserued 1. We must watchfully stop the beginnings of sinne and when we feele our selues begin to halt wee must seeke an healing least we be turned out of the way 2. We must follow peace with all men so farre as may stand with godlinesse 3. Wee must keepe the faith 4. We must labour for the loue of the appearing of Christ. 5. We 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 for that like a mightie winde helpes wonderfully in the race 7. We must order riches so as they bee no hinderances 8. We must vse the aduise of the best that can be had for skill or experience 9. We must faithfully discharge the duties of our calling 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 arming our selues with this minde that we will take vp our crosse and endure any hardship 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 do 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 so some will be great Some will doe the lusts of their father the deuill Thus are men daily doing the wills of the flesh The like way wardnesse may be obserued in the negatiue Men will not be gathered Men will not come to the wedding In some things they willingly knew them not it is charged vpon the idle they will not worke Hence those conditionall speeches if yee will receiue it and if any man will saue his soule 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 and therefore he will haue his will vpon them vnresistably Hence these threatnings hee wilâ— take accounts he will quicken whom he will he will giue to the last as to the first It shall not bee after the wills of the flesh the spirit shall blow where he will the mysterie shall be made knowne to whom he will and he will not haue sacrifice 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 be and doe good he will accept of the will in prayer and the will to resist corruption of nature and of the will to liue honestly 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 worship 1. That they brought it in hypocritically pretending humblenes 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 worship of Angells 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 maintaine 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 onely 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 do it The Papists offend in their doctrine about Saints ad 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 knowledg of all things that concerne vs they rob Christ of his intercession and God of his omniscience now in all this we haue a sure word of God to trust to For for intercession it is plaine we haue none in heauen with him there is one mediator betwixt God and man the man Christ we offer vp spirituall sacrifices acceptable to God by Iesus Christ Let vs therefore saith the Apostle by him offer the sacrifices of praise alwaies 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 whereas they giue the knowledge of all things vnto them they rob God of his glory who only is the knower of the hearts of men 2. Chron. 6.30 and it is granted Isai 63.16 that Abraham knew them not and Israel was ignorant of them And whereas they obiect that Abraham in the 16. of Luke is said to know that they had Moses and the Prophets bookes we answer that that is spoken parabolically not historically they may as well say that Lazarus had fingers and Diues a tongue c. but were that granted yet it followeth not that because the doctrine of the Church was reuealed vnto him therefore he knew all things The second thing they giue is adoration contrary to the flat prohibition of the Angell himselfe in the Reuelation who chargeth worship me not Reuel 19.10 and without all example in scripture or the least sillable of warrant for it besides we see here Angell-worship in expresse words condemned The third thing
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 singular proannesse 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 hee condemnes them and these are 6. First ye are dead with Christ and therefore yee ought not to bee 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 are rudiments or waies 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 sence you haue of them 4. The matter of them is light and vaine and idle v. 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 voluntary religion 2. In humblenesse of minde 3. In not sparing the body which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctity 2. It with-hoolds 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 practized with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions heere condemned are such rites customes or obseruations as men binde their consciences to to obserue or practize in the ciuill life of man Besides the instances in the text such are the obseruation of euill dayes 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 lie in a sieue or such like about weomen that lye in Such is the not marrying with kindred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birdes 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 in 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 ye be dead with Christ In these words diuers things may be obserued 1. Heere we see the necessity 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 Christor no If ye be dead with Christ. 3. Note heere the praise of a mortified life for when he saith if yee be dead in Christ it imports that 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 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 souls 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 sin conueiued 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 triall and comfort For triall 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 hee will neuer leaue thee nor forsake thee till hee hath raised thy body and cured thy soule Thus of the wordes in themselues they are also to bee considered as they are heere vsed against traditions and so they are two wayes Christ is dead and in his death ye 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 ye 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 bee of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though ye liued in the world are ye burthened c Quest. Doe not the faithfull liue in the world that he saith with such a salt interrogation as though ye 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
beare the image of his true humane nature and his very body is present sacramentallie he is present by the imputation of righteousnesse and by mysticall vnion The right hand of God hath diuerse signification in scripture sometimes it signifieth the power and help of God Sometimes the place of eternall rest in heauen Sometimes it notes the maiesty and authority and soueraignty of God To sit signifieth to abide or dwell and to gouerne Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels Secondly full power of gouernment Thirdly an equality in maiesty and soueraignty euen with God the father in his person Ob. But Stephen saith he saw him standing at Gods right hand Sol. Diuerse gestures for our capacity are attributed for diuerse ends First he stands to shew his watchfull eagernes and readinesse to take notice of wrongs to his members to come to their succors Secondly He sits to note maiesty and soueraignty Ob. But to sit at Gods right hand seems to import the reall communication of diuine attributes to the humane nature so as in his very body he is euery 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 The vse of Christs sitting at Gods right hand follow And first it may be a notable terror to wicked men if they doe but consider that he whom they daily pierce by their sinnes and dispise by contemning his ordinances by which he would rule them is exalted to such glory that he hath all power to subdue his enemies vnder his feet but sure it is if they will not now feare and repent the time shall come when all they that said this man shall not rule ouer vs shall see him sitting at the right hand of the power of God and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell but striue to breake his yoake and cast his cords from them Secondly it may serue for singular comfort to all God seruants For from his session at Gods right hand flow vnto them many singular blessings as the places of Scripture quoted in the margent will shew First the casting out of all accusations of sathan Secondly the filling of the Church with all needfull fulnesse of grace and blessings Thirdly the seruice of Angells ministring to the heires of saluation Fourthly speed in all suits Fiftly the prouiding of a place for vs Sixtly Intercession Seuenthly power to subdue our enemies As the consideration of the seuerall places of scipture alleadged will manifestly shew Yea his exaltation may be our comfort because in a sort we sit together with him not only because this honor 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 honor to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ Finally in the second comming of Christ this glory shall be more fully and openly communicated when all the faithull shall be set on his right hand to heare that most gratious sentence Come ye 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 mind a spirituall worship seeing he hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need 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 he that shall come will come in his due time and will not tarry and then he will make all his enemies to be his foot stoolâ— Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stir vs vp to mind heauenly things And surely if we doe seriouslie waigh it it should continuallie draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to look vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition Vers. 2. Set your affections on things which are aboue and not on things which are on the earth The exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition secondly by the contrary The repetition is in these words Set your affections on things which are aboue The contrary from which he doth dehort is in these words and not on things which are on earth Repetitions in scripture are not without their vse For thereby the holy ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby inforceth both the necessity and the excellency of the matter so repeated And surely all three may be applied to this repetition For the contemplation and desire after heauenly things is a most gratious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification Sometimes it is rendered to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to be wise about a thing and certainly a Christian should be wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may be gotten of this true treasure and by serpentine discretion in the manner and circumstances of weldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery duty or exercise euery grace Sometimes it signifieth to sauour of a thing and
or couenant of works 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 and to all that liue in any sinne contrary to wholesome doctrine Fourthly are not strange punishments to the workers of iniquity is not destruction to the wicked what portion can they haue of God from aboue and what inheritance from the almighty from on hie 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 Fiftly Christ will be a swift witnesse against all fearelesse and carelesse men that being guilty of these vices or the like make not speed to breake them of by repentance Lastly know ye not that the vnrighteous shall not enter in to 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. Mortifiâ— To mortifie is to kill or to apply that which will make dead The Lord workes in matters of grace in the iudgement of flesh and blood by contraries Men must be poore if they would haue a kingdome men must sorrow if they would be comforted Men must serue if they would be free And here men must die if they would liue Gods thoughts are not as mans but his waies are higher than mans waies as the heauens are higher than the earth Which may teach vs as to liue by faith so not to trust the iudgement of 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 diuerse things First that we must not let sinne alone till it die it selfe 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 soon killed it is one thing to sleep another thing to die many men with lesse adoe 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 perswasions commandements or stâ—oaks 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 beginne to stirre Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not bee in him at all nor that hee should euer bee stirred with the temptations or entisements 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 endeauour is daily to haue it so And his desire is not without some happy successe so as sinne dieth or lieth a dying euery day But heere a question may arise Did not the Apostle grant they were dead before and if they were dead to the world they were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer the Apostle may well vse this exhortation for diuerse reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and we may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say how long should we continue our sorrowes or how long should we iudge our selues in secret for our sinnes I answer thou must not giue ouer thy sorrowes First till the body of sin be destroyed That is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddest before liue in be reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewailing thy sinnes as thou wert wont to haue in grieuing for crosses till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the dewes of heauenly refreshings But will some one say must we lay all aside and do nothing else buâ— sorrow till we can finde all those things Ans. I meane not that men should neglect their callings all this while or that they should carry an outward countenance of sorrowing before others or that they should all this while afflict their hearts
desire is to approoue 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 meanes to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seed of the word as the Apostle Peter saith and the Apostle Paulis peremptorie in the epistle to the Romanes how can a man beleeue except it be by hearing of the word preached the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation of glory of loue of power and of a sound minde The vses follow And first all Gods seruants that haue felt the power of the word renewing 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 thou hast a new name vpon thee and a new spirit within thee to comfort thee 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 a new Prince and minister euen Iesus Christ new attendants the very Angels of God new wages and new worke 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 helps to guide thee in the way 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 and a new Mansion in heauen what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new 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 security of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriously minde their owne conuersion They looke not vpwardes to behold the angrie 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 defâ—ced and the Diuell intrenched in strong holds for tentations and the conscience either awake and then the fier 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 thinges 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 be new creatures I would answere him they are not to be found in Tauerns Ale-houses play-houses cocke-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 wil be accepted of in Iesus Christ. Renewed in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good it is a singular gift of God to the elect to reueale vnto them the misteries of the Kingdome it is the beginning of eternall life on earth but wee must vnderstand that this knowledge here ment is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour he standes and wonders it is a knowledge that will transforme a man it is the experimentall knowledge of the virtue of Christs death and resurrection it is a knowledge will keepe a man from the euill way it is a knowledge will encounter euery thought and affection 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 hipocrisie 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 2. We must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome 3. Wee must denie our carnall wisedome and become fooles that we may be wise 4. Wee must walke with the wise 5. We must begge of God a lowly and an humble heart for with the lowly is knowledge Lastly we must studie the Scripture and attend vpon daily hearing and reading for they are the only fountaines of true knowledge and wisedome Renewed The knowledge of the faithfull in this life euen after calling needes to be daily renewed 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 stoore of prouision out of the word for defence And our affections are wonderfull apt to loose sence and feeling and then there is no other way to recouer sence but by renewing contemplation And besides in asmuch as faith and repentance must be daily renewed therefore also must examination of life and meditation of Gods promise and grace be renewed 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 This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renewed 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 sobrietie 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
them from time to time Rom. 2.19 3 It is not an easie matter to giue a gracious seasonable and profitable answere 4 That custome in gracious speech breedes by Gods blessing an abilitie to giue wise and sound iudgement aduise and resolution it is not wit learning authoritie c. that breedes this skill Thus of the Exhortation Vers. 7. All my state 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 Paules 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 ordinary 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 helpes and obseruances 3 That pietie is no enemie to curtesie it doth not remoue but rectifie it pietie doth prescribe to curtesie foure waies 1 By forbidding and restraining the art of dissimulation and the politicke seruing of mens humors and all the base courses of flatterie 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 preheminencie of affection some may be loued 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 only 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 choise 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 Tichiâ—us is his praises Heere 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 heere 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 hee 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 all true Christians beloued brother or proper to Church officers and that either in relation to Christ a faithfull minister or in relation to Paul a fellow seruant There are foure things ought to be in euery good minister 1 He must be a good man a brother 2 He should be beloued of his people beloued brother 3 He must be faithfull And his faithfulnesse stands in two things 1. Diligence in labour 2. Sinceritie in giuing euery one their portion of rebukes comforts directions c. in due season 4 He must be a fellow-seruant one that will draw in the yoke with his brethren This may smite the conscience of many sorts of ministers Some because they are of wicked and scandalous life Some because they haue made themselues hatefull to their people by their indiscretion couetousnesse contention c. Some because they are not faithfull Either not true to the bed of the congregation to which they consecrated themselues or not sincere in the vse of their gifts being idle loiterers indiscreet feeders men-pleasers or the like Some because they are proud humorous selfe-conceited singular and loue to goe alone Thus of his praises The ends of his mission followes and they are three 1. That he might declare vnto them Pauls estate 2. That hee might know their estate 3. That he might comfort their hearts For the first If you aske what he should declare I may answer such things as these the successe of the Gospell in Rome the order of Pauls life and his afflictions If you aske to what end I answer 1. For approbation the greatest men need the approbation of other ministers yea
names In the 2 place they are discribed 1 by their countrey they were of the circumcision that is Iewes 2 By their praises and thus they are commended either for what they were to the Church in generall they were labourers fellow workers or for what they were to Paul they were to his consolation Which are of the circumcision This is added perhappes to note that euen those men though they were Iewes did subscribe to the Apostles doctrine concerning the abolishing of Iewish ceremonies But by this periphrasis the Iewes were noted not so much because God did once hereby distinguish and seperate them from the world as by a partition wall but because of pertinacie in refusing though they were Christians to lay downe circumcision This obstinacie of the Iewes should teach vs resolution for the truth and be more constant in all good courses then they obstinate in euill In the praise of their paines I note 1 Their paucity or fewnesse these only 2 Their labour workefellowes 3 The subiect about which they labour the kingdome of God These only Here obserue 1 That when God hath any worke to do there are found few faithful men to do it 2 That a people that hath had the meanes and been conuinced if they turne not speedily prooue of many others the most obdurate and hard hearted thus almost the whole nation of the Iewes resisted Christ. 3 Persecution driues many Hearers into Apostacie this was not the case of the Iewes in Rome onely but would be our case if the times altered 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 temporary faith 3 Such as now forbeare societie with Gods seruants in the fellowship of the Gospell For if now they shame their presence how farre would they stand off in perilous times 4 If these three 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 gaineing of a Bishopricke made him giue ouer his worke Workefellowes Here consider 1 Their labour worke 2 Their honor fellowes For the first obserue 1 That Gods kingdome on earth is erected by mans hands as the outward instruments an honor done to man which is denied to the Angells 2 Gods kingdome needs much labour and helpe Ministers must worke they may not be loiterers yea they must worke hard for cursed is he that doth Gods worke negligently yea they must worke in their owne persons not by substitutes Magistrates also must helpe forward this worke by protecting the ministerie and good men by compelling such as are by the high wayes to come into Gods house and by reforming abuses which hinder Gods grace and kingdome amongst men priuate persons must helpe by instruction admonition consolation c. Fellowes Here note 1 the honor of the labourers they are all one fellowes though differing in guifts 1. Cor. 3.8.9 2 Their vnitie some are workers but not Coworkers for they preach not Christ purely 3 Humilitie in the Apostle imutable in all though neuer so much excelling in place or gifts Vses of all First for instruction 1 Pray to the Lord of the haruest to send foorth more labourers though clergy men are very corrupt and few of them faithfull yet it is better our mouthes be filled with praiers then with reproches 2 Ministers must studie to approue themselues workemen that neede not be ashamed 2. Tim. 2.15 3 The people must take heede they hinder not Gods worke by disobedience 1. Cor. 16.16 Lastly must Ministers in their callings labour surely then must euery man worke in his calling also else iust with God if pouerty attend slouth yea women must worke and not destroy their houses by pride and idlenesse and all both men and women must not talke of it as many do but set to it Pro. 14.23 nor begin 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 2 For consolation to all Gods workemen especially Ministers though they haue not so great gifts as others yet if they shew all good faithfulnesse in discharge of their places they are fellowes euen to Apostles though all that wrought at the Tabernacle had not Bezaliels skill yet all were coworkers yea Gods workemen differ from all the workmen in the world For first God himselfe will worke with them so will no Prince though the worke be neuer so princely 2 Though their worke be not finished yet they shall receiue their wages 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 thereefold kingdome of God First of nature Psal. 103.19 Secondly of grace Math. 3.2 Thirdly of glory Iohn 3.3 The kingdome of grace is here meant here I obserue first the priuiledges of this kingdome Secondly the properties or signes of the subiects Thirdly the vses For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace may be three waies considered for they are happie first in their king secondly in their lawes thirdly in the personall prerogatiues of the kingdome 1 They are happie in their King for he is nobly born the sonne of the most high 2 He comes rightly by the crowne Psal. 2.7 3 He is of eminent soueraignety he hath a name written on his garments and thigh The king of kings and Lord of Lords Reuel 19.16 Prince of the kings of the earth Reuel 1.5 4 He is a Prince of admirable qualities wonderfull counseller the mightie God an euerlasting father prince of peace one that keepes the gouernment vpon his owne shoulders Isa. 9.6 5 Lastly he is immortall 1. Tim. 1.17 in the earth if a prince were neuer so good yet in this the subiects are vnhappie that they shall loose him but Sions king will neuer die 2 They are happie in their lawes for they are not only cleerely digested in Gods sacred volume but they are euery way most perfect to make men wise to saluation and absolute to euery good worke such as neede no repeale nor addition a perfect rule to all ages and so are no lawes of man vnder heauen 2. Tim. 3.3.15.16 17. 3 They are happie in the personall prerogatiues of the kingdome for â— Heere is certaine saftiâ— and quiet habitation for all the Kings subiects Isa. 33.20 21. Ier. 23.5.6 Secondly to all the subiects it is giuen to know â—he mysteries of this kingdome Math. 13.11 Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich Iam. 2.6 Fourthly if any of the subiects fall into desperate crosses that they be without all meanes yet they are prisoners of hope and shall be saued and deliuered
for all thy sinnes past and now that God calls for this obedience he will accept thee as righteous by forgiuing thee all former accounts Obiect But if all were forgiuen me yet I cannot do all that God requires of me in his law Answ. Thou art not vnder the law but vnder grace thou art freed from the rigour of the law so that thou extend thy desire and indeauor to all the will of God thy perfection is but vprightnes Obiect But in my best seruices there is much euill Answ. Christ makes request for thee and by the vertue of his intercession the euill of thy good workes is hid and couered Obiect But I am so weake I cannot finde strength almost to do any worke of God much lesse all and to hold out too Answ. As weake as thou haue subiected themselues to all Gods wills of which some now sleepe in the Lord who from small beginnings grew to great abilitie in Gods seruice what may not grace like a graine of mustard seede grow too in short time besides Gods ordinances are mighty through God to fulfill our obedience and God will shew his power in thy weakenes yea it is his couenant not only to require all his will but to giue vs his spirit to cause vs to do them Obiect But if I were set in neuer so good a case and had for the present neuer so good successe yet I feare falling away Answ. God will keepe the feete of his Saints Obiect But I haue tried a great while and I haue great helpes and yet I finde not any such graces or fulnesse or any such likelihood to stand Answ. It is one thing what is and an other thing what thou feelest 2 Consider whether thou hast not desired to do all Gods will and endeauoured it as thou knewest it and that with desire to do all perfectly certainely the will study care desire is accepted with God 3 Consider whether God hath noâ— let thee see all this while that thou art accepted as full and perfect what sinne hast thou begged pardon for and not obteined it what dutie or grace is it that thou hast praied for constantly and God hath vtterly denied to answere thee if God haue accepted thee why dost thou charge thy selfe falsly Obiect But I know not all Gods wills much lesse can I do them Answ. It shall be to thee according to what thou hast and not according to what thou hast not increase in knowledge that thou maiest increase in grace what shall I say Consider but the recompence of reward God will reward euery worke and should we not then doe all his wills though the taske be hard and labour great yet the pay and gaine is exceeding great if we had so many waies to thriue in our estates we would refuse no labour Oh why should we not seeke the gaine of doing euery will of God Thus of the twelfth Verse Vers. 13 14 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 Phisition and Demas greet you In the 13 Verse the zeale of Epaphras which is the fourth thing is described First by the testimony of Paul I beare him record Secondly by the quantitie of it a great zeale Thirdly by the persons 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 hee knew if he were once contemned or suspected his doctrine would be vnfruitfull and his hearers made a prey to false Teachers Besides perhappes he found the people inclyning to grow to haue ynough 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 testimony and infallible which should incourage vs to studie their writings seeing we are sure to finde nothing but truth there 2 That the best testimony is not our owne record of our selues let thy neighbour not thine owne mouth praise thee 3 Godly ministers should be readie and forward to preserue the same of their brethren and in particular willing to giue record for them but if wee would haue record from others we must not beidle 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 happie were it if no Church men had their hands in such records the Lord pardon and purge the sinnes of the sonnes of Leuie Zeale D. 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 by praying for them 2 Painfull preaching to them in season and out of season 3 By protecting them against the reproches 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 he must crie aloude 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 dishonor 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 heere 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 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 Paule 3 Nor a passionate zeale only 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 5 Nor a wrong intended zeale such as is the zeale of merit-mongers 6 Nor a contentious zeale such as theirs that make needlesse rents in the Church 7 Nor a secure zeale that is a zeale not raised by godly sorrow 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 9 Nor an ouercurious zeale shewed either by sticking too much to the letter of scripture or by prying into or harsh censureing of the lesser faults of others 10 Or a bitter
11. 3. Ephes. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. Rom. 15.19 2 Cor. 1.12 2 Cor. 11.22 to 30. A foure-fold testimony concerning the doctrine of Paul Acts 9. Acts 19.6 2 Cor. 12.12 Acts 20. Acts 19.12 Conceits about the Apostles writings What Colosse was and how the people were conuerted Chap. 4.17 The occasion of the Epistle Crosse-teaching in his time The Epistle diuided into fiue parts The Exordium and the parts thereof The salutation deuided The Persons saluting The name of the Apostle Why he was called Saul Diuers opinions about the name Paul Acts 13.9 Phil. 2.15 The signification and Etimologie of the word Apostle And what Apostles were The vse and signification of the words Iesus Christ. Esay 45.21 Diuers Christs Tit. 1.4 Three Doctrines from the first words Doctr. 1. Great sinners may proue great Saints Vse 1. 2. Affliction of conscience Dangerous mistaking 4 Rules to be obserued in alledging examples of great sinners repenting Doct. 2. Doctrine is seldome effectuall when the person of the Minister is despised Vse 1. 2. Defamation of Ministers 3. Doct. 3. Lesse then an Apostle must not haue dominion ouerâ— mens consciences Vse Doct. No knowledge auaileable to saluation without the knowledge of Christ. The assurance of a lawfull calling serues for foure vses Euery christian hath two callings The Euangelist described Doctr. 1. The profit of consent in doctrine Vse 1. Wilfull opposition crosse-teaching 1 Thes. 2.15.16 Doct. 2. Spirituall aliance Doct. 3. Gods doctrine needs mans witnesse Vse 2. The persons saluted Foure generall obseruations 1 The power of the Gospell 2 Who be the true members of the Church 3 The Church may be true yet faultie 4 One grace or priuiledge cannot be without another Carnall Protestant 2 Thes. 2.4 c. The acceptations of the word Saints Psal. 50.5 Gods children are called Saints in foure respects Doct. Men may be Saints in this life Vse Three things needfull for popish Saints Comforts for the despised Saints and seruants of God Psal. 16.3 Psal. 30.4.5 Obiect Solut. Psal. 37.28 Obiect Solut. Obiect Solut. Psal. 7. Obiect Solut. Obiect Solut. Psal. 85.8 Psal. 149.5.6.7.8.9 Dan. 7.27 Ephes. 2.20 2 Thes. 1.10 2 Cor. 6.2 Qu. Who are Saints Ans. Deut. 33.3 The first signe Psal. 16.3.5.6 Dauids foure signes Psal. 16.5.6 Psal. 16.7 Obiect Solut. Difference between illusions and the feelings of the Spirit of Adoption Esay 4.3.4 The acceptations of the word faithfull a 2 Cor. 1. b Reuel 19.11 c Psal. 89.37 Psal. 19.7 111.7 Prou. 20.6 Psal. 101.6 Faithfulnesse in spirituall things Hereunto fiue things are requisite Psal. 78. 37. 31. 32. 34. 35. 38. 37. Hos. 11. vlt. Mat. 25.21.23 1 Cor. 4.17 2 Cor. 11.8 Luke 9.23 Nehem. 9.8 Reu. 2.11 Faithfulnesse in temporall things Daniel 6.5 A Caueat for Professors Luke 16.9 Obiect 1. Solut. Ver. 9. Obiect 2. Solut. Obiect 3. Solut. Vers. 10.11 Obiect 4. Solut. Psal. 24.1 Prou. 3.17 Obiect 5. Solut. Vers. 13. Priuiledges of the faithfull Hebr. 2.17 Reuel 15. 3.14 Prou. 11.18 1 To Christ. 1 To Christ. Vse 1. Vse 2. Rom. 8. 2 To the Apostle Vse 3 To the Saints abroad 4 To the Saints at home How thou maist get into Christ. Who are in Christ. Rom. 8. Of Salutations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The acceptations of the word Grace The acceptations of the word Peace Three reasons why children may be taught the principles they vnderstand not Quest. Ans. Doct. Spirituall things are the best things Reasons Mat. 16. Vse 1. Vse 2. Vse 3. 4. Mat. 6. Ver. 19. to 25. Ver. 25. to the end Iames 4.6 2 Cor. 6.1 Iude 4. Heb. 10. 2 Tim. 1.6 2 Tim. 2.1 Iob 15.11.12 2 Cor. 12.9 Esay 35.8 Esay 57.21 Phil. 4.6 Col. 3.15 2 Pet. 3.14 Esay 9.6.7 Luke 1.79 The Diuision Two generall Doctrines Miserie breeds vnitie Esay 24.2 Not safe to deferre good motions Note It is good to prayse before thou reproue Reasons a Acts 24.3 b Luke 18.11 Motiues to thankefulnesse c 1 Cor. 14.16 d 2 Cor. 9.12.13 1 Cor. 4.16 e Ephes. 4.3.4 f Col. 2.6.7 g Phil. 4.6.7 Phil. 4.6 1 Thes. 5.18 For what wee must giue thankes h 2 Cor. 4.16 i Col. 4 2. k Rom 7.26 l Rom. 1.21 m Acts 27 35. n Col. 3.17 1 Col. 10.3 Scripture for prayer and Thankesgiuing for our very food The manner of Thankesgiuing o Psal. 5 vlt. Hos. 14.3 p Luke 18.11.14 Hab. 1.16 We must giue thankes for others Foure rules of tryall q 1 Tim. 2.1 r 1 Thes. 3.9 As any are more heauenly minded they are more frequent in praises A childe of God neuer giues thankes but hee hath cause to pray and contrariwise Foure sorts of prayers for others Ephes. 6.18 1 Tim. 2.8 Reasons to warrant praying euery day Mat. 6.11 s 1 Thes. 5.17 1 Tim. 4.2 Psal. 141.2 51.17 Diuers things concerning Faith noted from the coherence t Heb. â—1 6 u 2 Cor 13.5 x Gal 3.22.23 y 2 Thes. 1.11 z Ephes. 2.8 a 2 Thes. 3.2 b 1 Tim. 6.12 Rom. 10.17 Gal. 3.2.5 Esay 55.4 The acceptations of the word Faith The sorts of Faith Historicall Faith Temporary Faith Luke 8.13 Heb. 6.4.5 Faith of Miracles Iustifying Faith The obiects of Faith The Parts of Faith Faith in the minde Isay 53.11 Faith in the heart Desire to beleeue is of the nature of faith Mat. 5.6 Reuel 21.6 Psal. 10.17 The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Benefits come by Faith What Faith deliuereth vs from Iohn 12.46 Isay 25.8 Acts 15.9 Rom. 6. 1 Tim. 1.9 Iohn 5.29 Ephes. â— 2 Iohn 3.16 Tit. 1.13 Heb. 10.39 Isay 28.16 Ephes. 6.16 Gal. 3.7.9 Iohn 1.12 Ephes. 3.16 Acts. 24.25 Hebr. 11.1 Mat. 9.29 Heb. 2.5 Rom. 5.1.2.3.4.5 2 Tim. 3.15 Ephes. 3.12 1 Iohn 5.4 Rom. 1.12 Heb. 11.33.34 Heb. 11.25 Iohn 8.32 Quest. Ans. The miseries of such as haue not Faith Rom. 3.3 Marke 6.6 Math. 13.58 Rom. 11.20 Titus 1.15 Isay 7.9 Iohn 3.18 Iohn 8.24 The Incouragements to beleeue Esayâ—5 â—5 1 Iohn 3.16 Mat. 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect Solut. Obiect 3. Solut. 1 Iohn 3.23 2 Cor. 5.20 The letts of Faith Let ts in the Minister Rom. 10. Let ts in the People Luke 14.16 Obiect Solut. Psal. 50. Esay 1. Let ts in the heart Heb. 3.12.13 Le ts in conuersation a Math. 7.13.14 Luke 13.23.24 b Iohn 7.45 to 50. Vses The signes of Faith c Heb. 11.25 d Mat. 5.7 Acts 15.9 Vse 2. The defects of the common Protestants Faith Obser. 1. Grace will be heard of and obserued if it be true Grace Iohn 16. 1 Pet. 4.4 Esay 59.15 Vses Indiscretion not the cause of the reproaches and troubles of true Christians Iohn 7.7 Quest. Ans. Faith makes it selfe knowne diuers wayes The surest way to get credit is to get Grace Philip. 4.3 Mat. 18. Psal. 15.4 Psal. 16.3 Prou. 19.1 A sinfull person is a shamefull person Esay 25.8 It is not alwaies