in the ceremonies of the law which is perpetuall but the ceremonies themselues is at an end Perswading them not to be caried away by false doctrine he sheweth perticulerly what viz. Philosophy and the elements and in summe what soeuer is not according to CHRIST now he rendreth the reasons why they should take heed first because they should be madâ— a prey To whom 1. To those that deceiued them Secondly then to Satan and therefore they had need to watch for if a man feare his house shall be robbed will he not watch then much more ought we to take heed and watch least we be a prey to these enemies For as when the Romans in triumph hauing their captiues lead them at their chariots tailes so if we be deceiued we are led at the tailes of those yea of the deuill himselfe and as our Sauiour saith Iohn 10. the theefe cometh to make a spoile Another reason to be wary because they are not according to CHRIST Doctrine Doctrine Here we may know what an errour and false Doctrine is if it take any thing from CHRIST and doe not attribute all sufficiency vnto CHRIST for CHRIST is our Teacher Priest and King if he be our onely Teacher then we must haue nothing but that which he teacheth vs for he teacheth to his Church the whole Iohn 15. will of his father And therefore we may know the Papists are deceiuers which bring in traditions not according to CHRIST Againe CHRIST is our Priest And therefore as it was the office of the Priest to offer sacrifice so CHRIST offered himselfe a sacrifice for our sinnes he that bringeth in any other sacrificer is contrary to CHRIST Another office of the Priest is to pray for the people and therefore they that bring in any other intercessor is contrary to CHRIST Againe it is the office of CHRIST to be King ouer his Church to command and giue lawes and therefore the doctrine of the Pope to to be head of the Church to giue lawes to rule command c. is a false doctrine The reason why CHRIST is sufficient is because the whole God-head is in our Sauiour CHRIST yea the God-head of our Sauiour CHRIST is really in CHRIST and therefore hee is onely able to furnish vs of all and therefore wee neede not any points of Phylosophy or any ceremonies of the Law to giue supply Here the Apostle dealeth as a good Teacher that there being a controuersie betweene the false Prophets him they aleage one thing he aleageth another Now to confute them he taketh a third thing wherin both agreed So he doth also to the Athenians For if he had aleaged the Prophets they would haue made a mocke of him and therefore he taketh one of their owne Poets This is to be practised of the Ministers of the word Heere then the Apostle proueth that wee are accomplished in CHRIST For hee is made vnto vs 1. Cor. 1. wisedome righteousnesse sanctification and redemption and therefore hee is our whole accomplishment what then need we to seeke for any more or any other portion And therefore Dauid saith Psal 16. God is my lot my portion and inheritance Now if any bee asked if they will haue an inheritance will they not haue it in a faire ground they will say yea Then seeke it in CHRIST This then ouerthroweth the going to Saints or Angels to Peter or the Virgin For though it were true that go to Peter thou shalt not leese if to the Virgin thou shalt not leese which yet is most salfe for they cannot help vs But though it were so that we might haue one peece in one an other in an other should we not rather go to CHRIST where all our inheritance is laid together Lastly hee is aboue all Principalities viz howsoeuer in his base estate hee humbled himselfe vnderneath the Angels yet he is the Head of them all and aboue all Angels and Arch-angels so that none of them are able to crosse his will or controule him in his Kingdome The end of the 16. Sermon The 17. Sermon COLLOSS 2. V. 11. 12. 13. 11 In whom also yee are circumcised with circumcision made without bands by putting off the sinfull body of the flesh through the circumcision of CHRIST 12 In that yee are buried with him through baptisme in whom ye are also raised vp together through the faith of the operation of God which raised him from the dead 13 And ye which were dead in sins and in the vncircumcision of your flesh hath hee quickned together with him forgiuing you all your trespasses WEE haue heard of the graces in our Sauiour CHRIST of the fulnesse perfection and aboundance of them and likewise the Apostle entred into this that all fulnesse of graces are in him so they are in him not for himselfe but for vs. And therefore the Apostle proceedeth in the argument and in that point still as if the Apostle should say ye haue heard c. Hauing all fulnesse and sufficiency in him it followeth that you haue that in him you seeke out of him which is the circumcision of the fore-skinne who was circumcised not for himselfe but for you and in him you haue a more excellent circumcision then that you so greedily pursue For that is made with the bodily hand of man which can go no further then to the flesh whereas your circumcision is made by the finger of God which entreth into the heart whereof one fruite is the putting off of the whole body and masse of sinne which riseth and buddeth from the carnall corruption of originall sinne Where if you reply that Abraham and other the godly Patriarkes and Fathers vnder the Law had this circumcision of the heart and yet notwithstanding receiued the outward cutting of the fore-skin for a seale of that inward circumcision I grant And therefore you haue for an outward seale of your inward cutting and purging of the corruption the Sacrament of Baptisme a seale that with CHRIST you are buried to sinne that sinne is truely mortified and deaded in you that it should no more raigne ouer you nor you should liue vnto it Another fruite also of this circumcision whereof Baptisme is a seale is that with CHRIST you are raised vp to newnesse of life through faith which God hath wrought in you by the same almighty power whereby hee hath raised CHRIST from the dead And no maruell if you haue neede of the same power to quicken you which the Father declared in the raysing vp of his Sonne seeing you also were dead in sinnes shadowed and set forth by the circumcision of the flesh and are quickned together with him in hauing all your sinnes forgiuen you The summe is a more speciall declaration of the fulnesse and accomplishment we haue in CHRIST The parts are that in CHRIST we haue Circumcision inward of the heart with the outward signe thereof Because we haue Sanctification Iustification Summe That the Colossians and Christians haue
Thus much for the taking away of the ceremonies by our Sauiour CHRIST The application of this doctrine to the Colossians followeth Doctrine Doct. The office of a good Minister is not onely The Ministers duty to deliuer the doctrine generally for then the Colossians had gone away without comfort but hee must apply it particularly And as it teacheth Ministers to deliuer and apply perticularly So the people are to learne that they must be content to heare of perticulars as of the generall for will they say let the Minister teach of adultery but let him not speake of me but Nathan said to Dauid Thou art the man 2. Sam. 12. 7. Let no man iudge you i If any man take this boldnesse to condemne you for eating of those things doing those things let it not grieue you The meates which were forbidden by the Law were those which did not chew the cud or which chewing it had not clouen feete c. But now by 1. Tim. 4. 5. Tit. 1. 15. Rom. 14. 20. the Gospell those things are left to our liberty for if the word of God do teach vs wee may eate it then wee are to eate it so it bee with thanks-giuing For now to the cleane all things are cleane And though this liberty be left vs which was bought by our Sauiour CHRIST yet it doth not take away authority from Magistrates for Nauigation or by reason of want to abstaine from some meates at certaine times in the yeare For the Feasts and new Moone In the new Moone the Lord had commanded in regard of the benefit which God gaue by the lights they should haue Feasts Sabaoths There were three great feasts in the yere First at Easter when came their corne in wherein God commanded them to celebrate a feast of thankfulnesse and therein was the Passeouer celebrated Pentecost was at that time of the yeare that the fruite of the Vines were gathered The third feast was of Tabernacles when all fruits were gathered in This is not meant of the Lords Sabaoths for it is Note said Sabots not Sabaoth Againe the Lords day was neuer no ceremony for it was before all ceremonies euen in the beginning of the world before there was need of CHRIST And therefore the Sabaoth day heere is not meant but it is yet to be kept wholly and holily vnto the Lord. Againe our Sauiour CHRIST prophecying of the things that should come to passe 40. yeares after his death willeth them to pray that their flight should not come as in Winter so not on the Sabaoth Math. 24 20. day whereby the Lords exercises should be hindred which might increase their griefe Last reason because these were shadowes and therfore to cease now the Body was come For our Sauiour CHRIST is the Body therfore what a madnesse Note is it in men that being desirous to looke vpon one had rather to looke vpon his shadow then vpon the person himselfe The end of the 18. Sermon The 19. Sermon COLLOSS 2. V. 18. 19. 18 Let no man at his pleasure beare rule ouer you by humblenesse of minde and worshipping of Angels aduancing himselfe in those things which he neuer saw rashly puft vp with his fleshly minde 19 And holdeth not the head whereof all the body furnished and knit together by ioints and hands increaseth with the increasing of God OF the false doctrine that the Colossians were bewitched withall and infected by false Teachers there were two kinds One which came of the inuentions of the braine and wits of men The other were those ceremonies which were once Gods ordinances enioyned by Moses as the ceremonies of the Law And first we haue heard how the Apostle hath confuted those errours which were concerning the maintaining the ceremonies of the Law Now he setteth himselfe to confute those errors which were of mens inuention As if he said Hauing spoken of the Elements of the world which are the ceremonies of the Law I come now to the vaine Philosophy I gaue you warning of Against the which obserue this rule First that you giue no man of what shew soeuer this power ouer you that for his owne lust in matters pertaining to God hee vsurpe authority howsoeuer the doctrine hee brings carry a shew of humility As for example those that teach the worship of Angels as meanes to come the more easily vnto CHRIST in which thing what do they else but thrust themselues into things which they neuer knew onely grounded vpon a proud conceite of their fleshly minde notwithstanding their great pretence of humility Which errour ought so much the more to bee abhorred as they that are infected with it doe not indeed whatsoeuer they do in word hold CHRIST fast which is the Head of his Church of whom the whole body as it were by ioints and bands being furnished Ephe. 4. and compact together is both nourished and increased with that increase which God both aloweth and is giuer off The summe is to condemne the doctrine of mens braines The parts are Against doctrines of mens braine namely the worshipping of Angels The reason against them The summe then is to set forth vnto vs how they ought to beware of the doctrine of men taught by mens owne heads as namely the doctrine of worshipping of Angels which is set for all others First of the errours which was among the Colossians which they were infected withall Secondly the reasons the Apostle vseth to ouerthrow knocke in peeces grind to powder this and all other such errours First for the worshipping of Angels wee are 1. to know that God onely is to bee worshipped that is with a religious kinde of honour and worship Indeed there is an honour and worship giuen to Magistrates and superiours but that is a ciuill honour And therefore Deut 6. Thou shalt worship the Lord thy God and not other idoll gods And on that our Sauiour CHRIST gathereth this conclusion Thou shalt serue the Lord alone A manifest example of this Math. 4. 10. Reuel 22. 8. 9. wee see Saint Iohn being a worthy seruant of God who when the Angell which God sent vnto him had shewed him such glorious and excellent things being raâ—ished there-with fell downe and worshipped the Angel But the Angell being moued saith beware take heed hee cuts short his speech as those that are moued with any thing And hee giueth him a reason why he should not for saith hee I am thy fellow-seruant for though my message bee glorious yet I am appointed of God to doe it and am his seruant Hebrews 1. 14. The Angels are ministring Spirits to serue as the Sunne Moone and Starres for as the Angels are Ministers to serue CHRIST so they are to his seruants beeing one with him and therefore wee are not to serue them Obiection Obiect Whereas wee see oft-times of Angels that appeared as in the booke of the Iudges the Angell that appeared to Sampsons mother and Father when Iudges 13. 15.
his parts and to appoint worship to any other is to take him away This ouerthroweth the Papists that will haue the Pope to be the ministeriall head which is a foolish thing For as the head is the highest so is our Sauiour CHRIST alone therefore not the Pope Againe the head giueth life and motion to all the body which our Sauiour onely doth the Pope cannot Againe in that they say the Pope is a ministeriall head but our Sauiour CHRIST needeth none Math. 28. being present by his spyrit to the end of the world giuing direction to his Church And the Apostle shewing that our Sauiour is the head of the Church describeth it to be tyed as the members of the body to the head so the Church to CHRIST Againe our Sauiour is the head of the Church to conuay life and sustenance to all the members And he giueth nourishment not to all alike but to some more some lesse as they need for the greater members Note haue more need of succours and relief Doctrine Doctrine Not to enuy those that haue more then we For if the Lord hath bestowed more on them it is for our good Againe in regard that the members are members of one body and agree with the head we learne That if we be the members of CHRIST and ioyned vnto CHRIST by faith we must be ioyned together one to another For as when there is a member out of ioynt all the other are grieued so if we be not ioyned in hart it sheweth that we are not right in CHRIST Our vnity must be in CHRIST onely O how Psal 1. 33. good and how pleasant a thing is it for brethren to liue in vnity Where we see if we be ioyned together in CHRIST we shall be pertakers of all the graces of God which being powred out vpon CHRIST shall descend as the oyle which was powred on the head of Aaron which came euen to his skirts And as the dew of Hermon watreth the valleyes so shall it be with vs. The Ephes 4. bond whereby we are to be ioyned one to another is loue which is the Bond of of perfection The end of the 19. Sermon The 20. Sermon COLOSS. 2. V. 20. 21. 22. 23. 20 Wherefore if yee be dead with Christ from the ordinances of the world why as though ye liued in the world are ye burdened with traditions 21 As touch not taste not handle not 22 Which all perish with the vsing and are after the commandements and doctrines of men 23 Which things haue indeede a shew of wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh THERE were among the Colossians two sorts of false doctrines vnder couert brought in among them one of the ceremonies of the Law which now were taken away the other of the inuentions of mans braine Of the first viz. of the circumcision and Sabaoths we haue heard and of the vse of them now ouerthrowne For the other which had a vaine shew of wisedome we haue heard on the worshiping of Angels that though it haue a shew yet hath it no wisedome at all in it Now he procedeth to other deuices corruptions which were crept in among them in regard of which the Apostle speaketh after this sort Now seeing you are dead with Christ by whose Verse 20. The Mataphrase death you are deliuered froÌ„ the ceremonies of Gods owne law where-with as with certaine rudiments the people of the Iewes were trained to further perfection which now they haue attained vnto in the doctrine of the Gospell why as though you liued still in the world do you suffer your selues to bee charged with the ceremonies of the world I say that which you and your false teachers say Touch not such a thing taste not such a meate handle not such a one All which things seeing that through the vse of them they are consumed haue no strength to life euerlasting especially being nothing but the doctrines and commandements of men I deny not but that they haue a colour and shew of wisedome partly in that in them there is a worship ouer and aboue that which God hath commanded to whom no seruice is sufficient which we can do partly through a kinde of humility partly in a hard vsage of the body which yet are of no price seeing they are of things where-with the flesh is filled The summe is to set forth vnto vs a confutation of certaine ceremonies intended to be brought in among the Colossians by certaine false Teachers Now here first we are to consider of the things and corruptions themselues Secondly of the confutation of the corruptions Corruptions are spoken Generally Perticulerly touch not tast not c. Which though they be not perticulerly named yet they may be conceiued well ynough as touching of some bodily things and tasting of meates Here we obserue that howsoeuer men be dainty Note of their commodities and of their liberties and will go to the Prince before they will goe one whit from them But come there a false teacher into the pulpit to perswade them from their Christian liberty of meat and drinke they are easely perswaded vnto it though to their owne damage and trouble As the Iewes would easely to make a calfe be brought to forgo their earings So that howsoeuer these things are deare vnto them yet in matter of religion or superstition rather they will spare no cost as we see in times of Popery and therefore the Apostle vpbraydeth to the Corinthians that the false Prophets could do what they list with them tread them vnder their feet so that in superstition and contrary to the seruice of God they will part with any thing in Gods seruice they will not part with a â—ot In the perticuler the Apostle vseth a notable figure bringing in the aduersaries themselues speaking touch not c. to shew how much they had gained of them and how far they were caried in their superstition as not to touch or tast Where we see the Apostle meeteth with that corruption and superstition in Popery as if he had seene it For we see that none might tast any flesh on friday therefore mothers if children had tasted it would haue wiped their teeth And for touching we see how that none might touch the holy water none might touch the Host though indeed it was no sacrament for there was onely the bread and therefore they must haue their gloues on Howsoeuer our Sauiour himselfe would suffer himselfe to be handled and touched and tooke children in his armes And this superstition of Popery indeed did begin within an 100. yeares of the Apostle as the stories testifie that in 3. daies nay 6. daies they came to such an abhominable superstition that they would not take meat and if they tooke any they would take dry bread or some vnpleasant meat Nay further some
words and babbling for that will breed further brabling without end And yet answere him in his folly to stoppe his mouth meaning according as is most fit for to be answered vnto him least he be wise in his owne conceite Prou. 26. 5. Verse 7. 8. In this Text the Apostle sendeth these messengers to vnderstand the estate of the Church and to signifie their estate and further for mutuall comfort and to strengthen the Church he therefore sendeth these worthy men Tychicus and Onesimus Doctrine Heere we learne that it is a necessary duty for the Minister to know the estate of his Flock and for the Flocke to know the estate of the Minister For the Minister it is necessary that he know For as a good Shepeheard will know the estate of his Flocke so Prou. 27. 27. A simile ought the Minister of his spirituall charge that hee may accordingly lay forth vnto them his admonitions exhortations and may commend them in their wants vnto God The people are to vnderstand the state of the Minister Note not to the end to pry out his faultes to haue matter to accuse him as the custome is now but to the end they admonish him if hee bee faulty as after shall appeare in the end of this Epistle Secondly that if there be any such want they may the more commend their Minister vnto God to haue supply for their instruction So is the Minister also to do for the people And so is the duty of euery Christian to enquire of the state of the Churches and of the Ministers in all places to the end that for the good wee may bee thankfull vnto God for any euill we may be earnest vnto God in prayer Men for the end their Marchandize may prosper will bee inquisitiue of the state of the place and of A comparison the traffique Much more ought wee to bee of the Churches of God And therefore wee see an example in Nehemiah that when Embassadours came vnto Neh◠2s5s6 the King out of his Country hee was inquisitiue of their estate and went vnto the Lord in prayer in regard of their great afflictions So ought we to do Here also we see the great loue of the Apostle that parteth with Onesimus which as is in the Epistle to Verse 9. Philemon had bene vnthrifty but was now very profitable Philem. 11. vnto the Apostle and therefore writeth to Philemon that if hee would receiue him hee should yet hee was very profitable vnto him And notwithstanding he sendeth him to the Colossians and spareth him from himselfe which was much more to spare Tychicus which was a Minister Doctrine Whereby Ministers are taught to depart from their owne profit for the good of the Church After the Apostle sendeth salutations of diuers Verse 10. but of three especially Aristarchus Marke and Iesus to testifie their loue to the Colossians Doctrine Doct. The duty of Ministers is not to disgrace one another but to commend and praise the good things in their fellow Ministers to the Church that they may nourish and increase the good opinion which the Church hath of them to the furthering of their Ministeries These three hee especially commendeth to bee chiefly accounted of by them in regard of the things common to them all as namely they were of the circumcision being of the Iewes and yet continued constant vnto the truth Then that they were fellow-labourers with him in the Ministery and that they were very comfortable vnto him abiding and staying with in his persecution Particularly hee commendeth Aristarchus vnto them for that he was his fellow-prisoner susteyning the same bonds with him Iesus hee commendeth to be such a one as that by his godly conuersation had gotten this good report amongst the children of God that he was surnamed lust And Marke he commends for that hee was the sisters sonne of Barnabas a worthy man and an Apostle and therefore worthy to be acounted of by thē and well entertained if hee should come vnto them Where we may see what was the cause of the falling Note out of Paul and Barnabas was why Barnabas tooke Markes part when as Marke hauing fainted by the way by reason of the hot persecution Paul refused Act. 15. 39. 40. to take him with him whereas Barnabas was earnest to haue Marke But it seemeth that in the controuersy Barnabas was in fault in that the Church ioyned with Paul against Barnabas who as it is likely was too much carried away with affection How-be-it wee see heere that Marke hauing as wee may well gather confessed his fault and professed his repentance and reconciled himselfe to the Apostle Paul was receiued againe of him Note Where wee see the tender loue of the Apostle who vpon testimony of his repentance receiueth him and loueth him againe after that he had begun to slip start aside The end of the 30. Sermon The 31. Sermon COLOSS. 4. V. 12 to the end 12 Ephaphras the seruant of Christ which is one of you saluteth you and alwaies striueth for you in prayers that ye may stand perfect and full in all the will of God 13 For I beare him record that he hath a great zeale for you and for them of Laodicea and them of Hierapolis 14 Luke the beloued Physician greeteth you and Demas 15 Salute the brethren which are of Laodicea and Nymphas and the Church which is in his house 16 And when this Epistle is read of you cause that it be read in the Church of the Laodiceans also and that yee likewise reade the Epistle written from Laodicea 17 And say to Archippus Take heed to the ministery that thou hast receiued in the Lord that thou fulfill it 18 The salutation by the hand of me Paule Remembre my bands Grace by with you Amen WE haue entred vpon the salutations sent from Paule and from those that were at Rome with him to the Colossians And the Apostle doth here proceed in that matter as if he should say after this sort Ephaphras saluteth you betweene whom and you V. 12. The Metaphrase there is a speciall bond by reason whereof euen now absent from you yet hee is one of you and being as you know a worthy seruant of Christ in the Ministery of the Gospell whereby his prayes are more effectuall hee prayeth continually with great strife and earnestnesse for you that hauing entred into the holy profession of the Gospell you may stand and abide in it with daily encrease both in the knowledge and obedience of the whole will of God vntill such time as by death you shall be complet and perfect men in Christ For howsoeuer I am not priuy to his priuate praiers yet I dare be hold so to write because my selfe am witnesse how notwithstanding his absence hee burneth in much loue towards you and towards the brethren in Laodicea and Hierapolis the rather for your sakes which may either bee furthered by their
the Apostle proceeds further to confirme them more perticularly that whereas they might haue doubted whether it was the same that was preached to Macedonia and other Churches he answers it is the very same with theirs which was preached by Epaphras their Minister And so we may say of our faithfull Ministers which haue truly instructed vs before that our doctrine now is the same which was preached by them to vs heretofore And Epaphras he describeth to be their Deare fellow seruant and a faithfull minister of CHRIST c. By that he giueth commendation vnto him thereby to maintaine the honour and reputation of the Minister to his people that so they might be the better perswaded of his loue Doctrine This ought euery good Minister to doe to labour by all meanes to maintayne the honour and reputation of other the true Ministers of God amongst their people and charges that so their doctrine may be the better receiued of the people The end of the fourth Sermon The fifth Sermon COLOSS. 1. 9. 10. 11. 9 For this cause we also since the day we heard of it cease nor to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding 10 That ye might walke worthy of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God 11 Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse THE Apostle hauing giuen thanks to God for the graces the Colossians had receaued as namely for the grace of faith loue and for the sincerity of both that they were not vaine and in shew onely but true faith and sincere loue doth now also make his prayers vnto God that as they had begun they might goe forwards till they came to the perfection God had appointed them The summe of these three verses is a prayer that the Apostle doth make for the Colossians for all manner of Christian conuersation and for all Christian duty whatsoeuer so that in these 3. verses are shut vp whatsoeuer may be required of a Christian man so that the like prayer in so few wordes is scarse to be found in the Scripture againe Wherein these two things are to be considered first the cause why the Apostle prayeth secondly the prayer it selfe layd downe in the rest of the text For the first for this cause Viz. because of that for which we haue giuen thanks before Viz. your faith and loue because that it is wrought aboundantly in you Doctrine Whence wee learne that those that are called to the knowledge of the truth and are endued with excellent guiftes of faith hope and loue c. are they for whom wee ought most especially to pray and as they are lift vp higher by the Lord to heauen as it were to be as starres to the rest of the world by so much the more are we to pray for them that they may stand in the truth and be daylie increased in the guiftes of God And this is a common thing often obserued and mentioned in the Scripture that those whom God hath aduanced with graces he will be further gratious to them and therfore we are more to regard them in our prayers And therfore our Sauiour Luk. 8. 18. saith those that haue shall haue more aboundantly And the same we see verified that he that hath 5. tallants hath gained 5. more he that hath gained 2. hath two more he that hath one hauing hid it and being iudged to haue it taken away the King commandeth it to be giuen to him that had 5. and Luk. 4. 19. 24. 26. Iam. 1. 5. they obiect that he hath 5. he answers he that hath shall haue in aboundance And Saint Iames saith God giueth without vpbrayding he giueth without grudging or repining or casting it in their teeth which receaue of him for he doth not as men who hauing bestowed much on a man if he come againe he will lay it in his dish that he hath bestowed on him allready this and this and shall he giue him more but the Lord doth not so but to whom he hath giuen much he will yet giue more And therefore the Lord in some sort doth after the manner of men from whence the prouerbe of our Sauiour is taken that when men are rich others will giue great guiftes vnto them but the Lord doth after a farre other manner for the Lord feareth none neither is behoulden to any as men are to those that are greater then they Reasons shewing that those that haue grace ought especially to be commended to God and therfore for that cause bestoweth not his guiftes The reasons why they that haue receaued graces from God are more specially to be prayed for and that those that are entred into the lists of Christianitie are principally to be recommended vnto God are diuers and worthy to be considered Reason 1 The first is in regard of themselues for though they haue receiued yet they still want and therefore they are not so much to regard that they haue but also to regard that they want for vnles a man doe looke to his wants and corruption though he haue but one little grace he will be liâ—ted vp against God and against men and therefore to be prayed for As we see in Poperie that howsoeuer they haue no guiftes but naturall and common yet are they puffed vp in the pride of their hartes in this regard that they boast they can merit at Gods handes And therefore we are to consider that in those that haue the greatest guifts there are great wants and causes of humiliation for which cause they haue need to be prayed for Another reason is in regard of other men least they be lifted vp aboue others which is done in that by seing our owne weakenesses and infirmities we may be kept from not being lift vp against others and in regard of their infirmities to contemne them And therfore the Apostle saith if any man be fallen Gal. 6. 1. by occasion into any fault ye which are spirituall restore such an one with the spirit of meekenesse considering thy selfe least thou also be tempted And therfore it is necessarie to see our sinnes that we maybe the more able to beare with the weakenesse of others Thirdly in regard of the enimie for those that are entred into Christianitie and are indowed with the graces of God and are entred into the Gospell and profession of God and godlinesse the deuill is most busie to preuent the same and to sow tares by and by after good seed is sowne Math. 13. The Church being with child that is desirous and taking paynes to bring forth Christians and Apocal. 12. children vnto God for it asketh great paynes to beget a Christian we see the deuill is wayting and leering to deuoure them when they come out as the kite houereth ouer the
for the Lord and for his seruice Vse This therefore condemneth them which vse their wits honour c. for to serue themselues and vse the blessings of God for their owne lusts but if we will not serue God with thē he will make vs to serue him in our destruction On the other side if we honour him with them he will serue and honour vs as it is in the Gospell that the faithfull seruant the Maister will cause to sit downe c. Luke 19. Verse 17. By him all things stand As he created all things so hee keepeth and preserueth all things The heauens are kept the earth stayed in the mid'st of all without Heb. 1. any prop onely by the hand of God and of the Sonne of God for liuing creatures Acts 17. In him all things liue moue and haue their being Vse And therefore if wee will haue comfort in our liuing heere wee must looke to haue it continued of him and by him alone Vse And if by reason that wee are created and preserued by him it is matter sufficient to incourage vs to be ready to glorifie God Then much more ought our hands to bee strengthned to glorifie God we being also re-created and borne againe And therefore to imploy our knowledge wisedome strength and all in Gods seruice and that by so much the more as we haue receiued more graces at the hand of God Thus much of the first part of this Text The second point of the office of our Sauiour CHRIST is set forth in that he is called the Head of his Church Which wee will come vnto when wee haue vnderstood the reason why our Sauiour CHRIST which is the first begotten of the creatures c. is heere set downe This is to proue vnto vs that our Sauiour CHRIST is the fit and sufficient Messiah for first because he is the image of God heereby it is proued that by him onely being in the bosome of his Father Gods will is reueiled vnto vs. Againe he is called the heire of al things for else how could he make vs the inheritours of the things of this life much lesse of heauen Againe he is called the ruler of al things for were not he controuler of the Angels of the heauens of the earth and of all things that so hee might subdue whatsoeuer should rise against the saluation of his children they should bee discouraged Iohn 17. Hee hath the power of all flesh to maister whatsoeuer should set it selfe against the saluation of his Church and these are the causes why the Apostle laboureth to set downe the excellency of our Sauiour by all these points Head of the Church Here is set forth the office of our Sauiour CHRIST the Church being his body id est the Mysticall body of CHRIST One office of our Sauiour CHRIST as he is the Head of his Church is to be the Prophet because as from the head commeth wit and light to all the members so all instruction of the Kingdome of God commeth from CHRIST Secondly he is the Priest as he is the Head of his Church because as from the head commeth all the life and sense by the Arteries euen so by CHRIST as the Head all spirituall life floweth Thirdly as the head ruleth all the other parts so CHRIST is King ouer his Church to rule and gouerne them after his will signifying that whatsoeuer good the Church hath commeth from CHRIST For this cause he is called the roote not the sprigge of Dauid because whatsoeuer good thing Dauid had hee receiued from CHRIST And hence it is that he is called in Iohn a Vine in whom all the branches Ioh. 15. 1. meete and of whom they receiue life so that if they be cut of they must needes die He is called the Head of the Church after in this Epistle and in the Epistle to the Ephesians where it Ephe. 1. 23. is said to be his body euen the fulnesse of him that filleth all in all things where is set forth the loue of our Sauiour CHRIST that howsoeuer he perfecteth all things yet he himselfe is not willing to be perfected without the Church Doctrine Here then we learne that as we draw life and all our life from him alone So wee are taught that hee alone is the Head of the Church as hee hath bene proued before by that he is the image of God and created all things c. And therefore hee that will challenge the Head of the Church must challenge himselfe to bee the image of God must bee before all things must bee hee that hath created all things And therefore this must needs be a blasphemous thing to attribute this to Peter That howsoeuer he was an excellent man yet he neuer arrogated this to himselfe And we see that the wisedome of the holy Ghost making Peter such an excellent instrument of his glory fore-seeing the wretched abuse of Peter to follow afterward that he should by reason that he was such a worthy man be more esteemed then he ought doth neuer set forth any excellent thing in Peter but setteth forth also with all very notable Note and great speciall faultes and blots and blemishes in him As when he had made that worthy confession of his faith concerning our Sauiour CHRIST which our Sauiour commended he presently is brought in to diswade our Sauiour from suffering which was as much as from the worke of redemptio◠〈◊〉 which cause our Sauiour rebukes him sharply Math. 16. 23. Mark 8. 33. Math. 14. 28. 31. 〈…〉 al 's him Satan get thee behind me Satan And againe when that he would by reason of the strength of his faith walke on the seas he shews as he shewed his great faith so his great infidelity And also whē he bragged that he would suffer with our Sauiour he Math. 26. most shamefully denied and forsware him And after all this was taxed by Paule for a point of hipocrisy Gal. 2. 11. 12. 13. And if this cannot without blasphemy be giuen to Peter who for all his great infirmities was an excellent Apostle of our Sauiour CHRIST much more blasphemous is it to impute it to the Pope a most wretched man And if they say the Pope is a Ministeriall head and deputie what needeth CHRIST to haue a deputy Math. 28 20. being present himselfe Therfore Iohn 14. and 16. I leaue my spirit and therfore if he haue any deputie it is his owne spirit The beginning and first begotten Beginning 1. the Verse 18. fruites first begotten 1. both himselfe rose and is the 1. Cor. 15. 20. cause of the resurrection of all the children of God Iohn 11. I am the resurrection 1. the cause of the resurrection Iohn 11. 25. of his children For as he is God he is the cause of the resurrection of all men But as he is the mediatour and head of the Church he is the cause Note of the resurrection of
hath to confirme the Colossians in the knowledge and profession of the truth receiued shewing that there was no true grace vnles a continuance in that they had receiued And the drift or end of the Apostle is to strenghthen the Colossians and in them all Christians in the continuance in their profession Reasons wee haue heard before other follow An other reason of perseuerance in the true faith As namely that the Gospell which they receiued by him was the Gospell of CHRIST and therefore they should continue And this Gospell hee proueth to bee the true Gospell because it was Preached by his Ministery and of the other Apostles which is confirmed by that of the Prophet Esay 2. That the sound of them went through all the world And seeing this doctrine was Preached receiued through al the world therfore it was the true doctrin of God for no doctrine but this had euer or shall haue this spreading No not the wretched doctrine of the Arrians which were onely in the East countries Nor the doctrine of Popery which neuer went ouer the whole world for it was not receiued in the most parts of the world no not of the Grecians which are neere yet stood alwaies at speares point with it and therefore it cannot be the true doctrine And the excellency of the Gospell of CHRIST is argued to be a wonderful marueilous doctrine as being Preached by poore silly fishermen and that without any other sword but of the word and of the censure and discipline administred Againe this sheweth the wonderfulnesse of this Note doctrine which is able to pierce and sting the hearts of men and to subdue the hearts which is more then all the Emperours of the world could do And therefore must needes bee the true word of God which must so breake into the hearts of men It is no maruell though the doctrine of Popery Note was so receiued because it was a doctrine of licentiousnesse of liuing so many feasts and holy-daies so many indulgences for any wickednesse soeuer they would commit besides in their seruice so many delights singing piping ringing for the eares gorgeous shews for the sight and euery sense hath his play-fellow and therefore it fitted the humors of men notably and therefore no maruell though many follow it But the doctrine of the Gospell doth cleane contrary it reproueth the euill corruption of nature and subdueth it And therefore they that haue found this effect by the Gospell that it hath subdued our natural affections and conuerted ourformer life to a better it is a notable argument to vs of the truth of this Gospell Obiection After the Apostle setteth forth his fidelity dilligence and painefulnesse in his Ministery But first he meeteth with an obiection that this should not bee the Gospell nor hee a Minister of God because he was in continuall affliction and therefore no true Minister of the Gospell that God would suffer him so to be afflicted And wee know it is the malice of men because they see any afflicted and distressed they thinke them not to be the children of God As Iobes friends seeing all his goods taken away his children and himselfe so tormented thought it was impossible he should be an vpright man but rather that hee was an hypocrite Dauid also though a valiant man a Prophet and a Psal 73. wise man yet was much shaken like to haue gone backe because hee saw the godly so afflicted and in misery So here these seeing the Apostle one of the chiefe of the Apostles to be so grieuously persecuted and afflicted as him 1. Cor. 11. doth confesse comparing himselfe to the other Apostles whom they vpbraded him withall he doth rehearse his labours trauels persecutions afflictions dangers watchings nakednesse cold hunger c. And in the recitall of all these his troubles he was now in bonds in prison therefore they might thinke he was no true Minister of God nor beloued that God would suffer him thus to bee dealt withall Solution But the Apostle answeres that he hath great cause of reioycing by his afflictions addeth two reasons 1 One he maketh supply of the afflictions of Christ that which was wanting in CHRIST he doth fulfill Secondly it is for the Churches good that he doth it for the body of CHRIST which is his Church For the first here arise strong arguments of the Papists for their doctrine of iustification by workes Obiection And one is they say that Saint Paul supplyed the passions of CHRIST and therefore his passions are not sufficient but must bee peeced and patched with good workes Secondly they say the Apostle suffered for the Church and therefore the martirdome or merits of Martyrs are to be giuen to Saints for their good Solution For the answere of these we are to know that the mēbers of CHRIST being ioyned with CHRIST make but one CHRIST they being diuers members of one body which is CHRIST the Head 1. Cor. 12. And as the wife taketh the name of the husband so do we of CHRIST being Christians Now then as our Sauiour CHRIST went before in afflictions so we are to fulfill his afflictions and to follow him Heb. 2. CHRIST abased himselfe that he might make himselfe like vs in suffering and therefore we must bee like vnto him in sufferings So that we see what an argument they make that because wee must be like him in afflictions therfore our afflictions must merite nothing lesse Another reason in that he saith that which wanted in his afflictions is supplied It is ment in regard of his feeling suffering with thē in their afflictions he suffereth as before in his owne body so now in the person of his Church and therefore saith to Paul Acts 9. Saul why persecutest thou me Obiection The other reason they vse is in that he saith Hee suffered for the Church Solution We are to vnderstand indeed that the Ministers of God and the children of God when they suffer suffer for the Church not for the redemption but for Note the confirmation comfort and example of the Church as the Apostle sheweth 2. Cor. 1. 6. If wee be afflicted it is for our consolatiō c. As if he had said I suffer for your cause that yee seeing my afflictions and patience in my trouble might take example to follow mee and seeing my constancy through God that doth sustaine mee yee might receiue comfort and example in continuing constant your selues might wade through the afflictions that come vnto you And therefore we see what is the cause why the children of God suffer viz for the Churches sake by standing constantly in the defence of the truth which Satan especially aymeth at to make them depart from it and his instrumēts also not so much look for their life as the defaming of the truth therfore we continuing cōstant in the truth we are cōquerers how hardly soeuer we be delt withall And therefore wee see what
spoken For not onely eloquence but authority honour doth carry vs vsually away But the Apostle saith let no man deceiue you and therefore Gal. 1. Though an Angell from heauen Preach any other doctrine let him be accursed or after any other way for as the matter which he Preached viz the Crosse of Christ is low and base in appearance so must the manner of the deliuering of it bee Obiection Obiect Whereas the Apostle had spoken of his care strife and wrestling for them they might say that he had no such care as he pretends because hee neuer came to them This secret obiection he answereth Solution that he is alwaies present with them which hee doth by a distinction of presence viz not bodily but a spirituall presence Which speech is vsed to the Corinthians 1. Cor. 6. who reprouing them for that being bodily present did suffer the incestuous person without excommunicating him and therefore saith I present in spirit do bid that he should be excommunicated This Note presence is not in regard of the substance of the spirit for that is in the body cannot be in two places no not the Angels though nimble and swift but onely God is in all places And therefore is meant by the spirit that he is present with the faculties of his mind viz in vnderstanding their estate and in his affection and will viz his loue and care So that wee see the presence of the children of God is other then the presence of other men euen with those they neuer saw if they be in good estate to vnderstand and reioyce and praise God for it If they be in distresse to grieue and mourne for them to pray for them Let vs then examine our selues why we desire to heare for newes out of other countries Is it for this end We see Nehemias being at the Kings Neh. 1. 2. 4. Court when men came from Ierusalem by reason of the wicked which troubled the people he asked how the Church of God did vnderstanding the misery of it fell to fasting So are we to do to enquire of the Churches of God to the end that wee may reioyce for their good or be sorrowfull for their euill Reioycing Seeing by the eyes of his mind and considering Verse 5. their good order he reioysed So that the vnderstanding and seeing is in the minde which must go before reioysing in the will and affections which proceedeth from it So that we see that howsoeuer the children of God haue many causes of sorrow yet they haue more occasions of comfort then the wicked haue Good order viz the good gouernment and disposition of the Church as is the disposition of an army So that in that they had a good order in the Church it did his heart good And then in that it is said to be set and disposed as an Army therein also is further matter of reioycing So that here we see in a Church is matter of ioy when the gouernment of the Sonne of God is there and also when it is practised So that where the order of our Sauiour CHRIST is not there can bee nothing but confusion and disorder Moses though a man instructed in the will Numbers 1. of God would not himselfe giue answere concerning the peoples comming to sacrifice yet would not himselfe giue order vnto them And we see because the Arke of God was carried in a cart not by the Priestes which the Lord had appointed the plague beganne to breake on the people Againe when as the Arke did shake and vzzah being but a Leuite not a Priest did but touch the Arke which none but the Priestes might doe yet because hee brake the Lords order is smitten with death Heere wee see what Church is a happy Church viz that which hath the doctrine and word of God the Sacraments sincerely deliuered administred After the Apostle hauing spoken of his own cre he commeth to the care of the Colossians exhorting thē as they had receiued so they walk in that they had receiued Two things then are necessary viz what wee receiue viz. not the doctrine of Antichrist insted of the doctrine of CHRIST not the doctrine of errour in stead of the truth And secondly that hauing the doctrine of truth that we walke in it Walking being an ordinary speech in the Scriptures viz. as a wayfaring man not to sit still or goe backeward but to goe forward in that way The manner of walking is first that they be rooted and secondly that they be knit viz. that they be constant and stedfast before in the former chapter he said that they should be setled which cannot be easely moued and to be grounded Here he vseth two other excellent similitudes first to be rooted taken from trees not like to reeds shaken with the wind but like the Cedars or as in Esay the Okes which cannot be remoued And our estate if rooted in CHRIST is farre better then the tree where as if we be not truely grounded Note in CHRIST our condition is worse then the tree for the tree being cut will spring vp againe and being planted to an other plant will grow againe but as one of the friends of Iob saith if they be once gone and remoued they neuer rise againe But the children of God can neuer be displanted Eph. 1. 4 being set before the beginning of the world in Gods 2. Tim. 2. 19. election which is a sure foundation neuer to be raised and confounded And he saith built viz. grounded on CHRIST Verse 7. and therfore shall neuer be seperated from him Whereas if we be not built on CHRIST our cause Ezech. 18. is more miserable It must be stedfast by faith in CHRIST So that one quality is to be grounded and constant Another is that we abound viz. not stand at a stay but it is required that we runne ouer as a vessell filled to the top So that we ought not onely not be drawne away by euery wind of doctrine but we ought to increase in grace and therefore our estate is compared to the estate of a man that is first a child then a yong man then in the perfect age Lastly is set downe thankfulnesse to God for the benefits receiued and therfore we should not be forgetfull of them but cary them alwaies in remembrance which thanckfulnesse must appeare by our obedience in walking in the commandements of God and in the continuall practise of our loue to God and to our brethren The end of the 15. Sermon The 16. Sermon COLOSS. 2. V. 8. to the 11. 8 Beware lest there be any man that spoyle you through Phylosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after CHRIST 9 For in him dwelleth all the fulnesse of the God-head bodily 10 And ye are complete in him which is the head of all principality and power THE Apostle hath
in the words before in this chapter made a way to come to the principall point he purposed And first he testified his care ouer them and moueth them to haue care ouer themselues and that they should take heed of being caried away by any probability and likenesse of speech Here he particulerly layeth it downe what he would haue them take heed of as if he should say Looke about you by a sound knowledge of the truth least any of what opinion of learning or holinesse whatsoeuer by either shew of reason comming from the braine of men which hath receiued strength in that it hath bene receiued from hand to hand and yet is nothing els but a vaine deceit and sleight or els by the ceremonies of the law wherewith as by certaine rudiments or A. B. C. the people of God as children were trayned to this perfection of doctrine which now hath shined out vnto you do vanquish you and driue you before them as prisoners fast bound in the chaines and manacles of errour Yea take heed of any doctrine whatsoeuer that either taketh any thing from CHRIST or doth place any the least iot of saluation other where then in hâ—m For seing that in the humane nature of CHRIST the fulnesse of the God-head doeth personally so rest and abide that both the natures of the God-head and the man-hood make but one CHRIST what is there needfull for your saluation which you may not haue abundantly in him Considering especially that this fulnesse of all graces which is in him he hath not for himselfe but for you which of his abundance is ready to fit you with all whatsoeuer you haue need of to saluation And the same CHRIST howsoeuer sometime a litte inferiour to Angels as towching the humiliation of his man-hood yet now euen according to his man-hood is head not onely of his Church as is aforesaid but of all powers and principalities which are in heauen whereby may appeare your errour which worship Angels The sum is an exhortation which the Apostle giueth to the Colossians to take heed they should not be deceiued by any false doctrine and the reasons and grounds The parts are Exhortation not to be deceiued by Philosophy and the beginnings The reason because if they be led away they are made a prey Againe they should haue nothing in CHRIST in whom is all fulnesse and though he was man and inferiour to the Angels yet now and as he is God he is aboue them all and head of them all See or take heed Here the Apostle first teacheth that a man must haue a sound knowledge and vnderstanding in the truth of God for he speaketh not of the bodily sight Doctrine Doctrine It belongeth to all men and all women euen to all Gods children of what sort and condition soeuer they be in spite of the enemies of Gods truth the Papists it is required at their hands and commanded that they should know and beare away the word of God And they must grow in knowledge for they are not to stand at a stay for as they must grow in zeale so also must they doe in knowledge for better haue no zeale then zeale without knowledge which is most dangerous as a wild horse And therefore it is that Dauid though a wise man yet standeth much on this point Psal 119. And if we must proceed in godlinesse all our life so also in knowledge It is necessary that we haue 3. Part. knowledge to the end we may be able to be defended Gal. 1. 2. Tim. 3. 8. against the subtilties of the false teachers and deceiuers of the world who are compared to inchanters Iannes and Iambres which withstood Moses before Pharaoh it is necessary that we haue knowledge to the end we be not blinded by them He biddeth them take heed of Phylosophy which is a glorious name signifying the loue of wisedome But the Apostle doth not take away the vse of Philosophy For if it be well vsed it is a good hand-maid for to help the Ministers if so be it be not vsed to make a glose and a shew to the world But here that Phylosophy is condemned which repugneth the Note word and Gospel of God for so far forth as Phylosophy will as a hand-maid wait and attend on the word of God to further the Ministers so long it is commendable and a good help to further the Ministers in the word of God But when as Phylosophy doth rise vp to go hand in hand or as Hagar to her Mistris to goe before the word of God then it is to be condemned and cast out And the reason that Phylosophy is to be taken heed of is by reason that there is deceit in it as we see in naturall Phylosophy that Ex nihile-nihil fit of nothing nothing is made This is contrary to the word of God Againe in morall Philosophy They say that if there be not free will why should there be punishment but this is to be taken heed of This condemneth them which to excuse their mingling of the word with Philosophy they say they doe but as the children of Israel did which rob Egipt of her Iewels or be as Moses who was skilfull in all the learning of Egipt as the schoolmen Papists others doe But they doe nothing but rob them of their botches and biles The reason that Philosophie doth deceiue is because it commeth from the braines and inuention of men An other thing the Apostle willeth them to take heed of is of the elements of the world which were the traditions of God For might they say if you will not haue vs to deale with the inuentions of men will ye deny that we should vse the decrees of God as the traditions of the law Here we see whom the Apostle had to doe with all viz. such as ioyned with the Gospell the inuentions of men and Phylosophy and the ceremonies of the law The same doe we deale withall viz. the Papists for though they confesse CHRIST c. yet because they ioyne the traditions of men ceremonies which the Gospell will not admit therfore we are not to ioine with them but to oppose against them as the Apostle did The reason why the Apostle sheweth they should not be bound vnto the traditions of the law Because the ceremonies of the law are the elements as it were the A. B. C. wherein children are to be taught Now it is no point of a good scholler to be alwayes in the A. B. C. so we must not alwaies be babes in Christianity for those were the shadowes of that truth which now is and therefore these are the dayes of restauration and perfection Now then if we must not haue these ceremonies which God had appointed but that CHRIST must be preached simply and barely without ceremonies much lesse are we to vse the traditions and ceremonies of men which the Papists religion doth wholly consist of Indeed there is a doctrine
16. 23. they willed him to stay that they might worship him hee bid them and so in other places therefore it may seeme Angels are to be worshipped Answere But that doth noâ— follow For wee are Solution to consider that where any Angell was to bee worshipped it was the Angell of the Couenant the Mal. 3. 2. Sonne of God who though hee tooke vpon him a body to execute the function hee was sent to doe by his Father which body hee presently left off yet hee appeared to the end that hee might signifie that hee was afterward indeed to come to take our nature and to vnite it vnto him And hee was to bee worshipped being not a created Angell But for the other Angels they are not to bee prayed vnto Contrary to the Papists who wretchedly abuse these places of Scripture And if the Angels may not much lesse can or ought the Saints to bee prayed vnto And if any the Angels rather who attend vpon the Saints of God to their good but the Saints know not our estate and therefore can helpe vs much lesse And therefore Eliah saith to Eliseus being to be 2. King 2. 9. taken away hast thou any thing I should do for thee tell it mee now for after I cannot doe thee any good And a further reason why they are not to bee prayed vnto nor the Angels neither because they vnderstand not our heartes For wee cannot expresse our owne heartes as Hannah could not expresse 1. Sam. 1. 1. Cor. 2. 11. her griefe The spirit of God onely doth vnderstand The reasons the Apostle vseth 1. Let no man saith hee take that authority ouer you and iudge ouer you Where hee taketh the similitude alluding to the custome of the Romanes who in the sports of running c. had Iudges of the game and whomsoeuer they iudged to be worthy had the Garland But saith hee Let no man bee iudge in your faith neither stand vpon any mans iudgements to beleeue that they say For there is no man Iudge or Lord ouer a mans faith 2. Corrinth 1. 24. Wee are not Lords ouer your faith This the Apostle rebuketh the Corrinthians for that they suffered themselues to bee 2 Cor. 11. 20. buffiâ—ed by the false Prophets viz to become seruants vnto them in their soules as to bee bound to whatsoeuer they said or taught and so also became to bee seruants vnto them in their bodies So was it in the time of Popery when euery Sir Iohn Lackelattine whatsoeuer hee said all was beleeued So is it in those that will yeeld vnto the iudgements and opinions of men in an errour which is to admit a Iudge into the Church of God whereas there is none but CHRIST alone Iam. 4. 12. There is one Iam. 4. 12. Law-giuer which is able to saue and destroy And therefore wee are not to take mans authority in the word of God and matters of religion but to examine his doctrine as the men of Berea did Acts. 17. 11. And therefore let no man take that authority as to desire to haue his word stand in matters of religion neither are wee to giue this authority to any Heere further the Apostle taketh away their obiection which come they say in humility they would not presume to come directly vnto CHRIST but by the Angels as vnto a Prince wee will goe by the seruant was not this a great humility and meekenesse not to presume to come vnto CHRIST rashly But vnder this shew the flesh doth maske Doct. Heere wee see that wee haue heard before Doctrine that vnder the shew of truth and godlinesse oft-times come fearefull and dangerous errours and errours ofttimes haue a fayrer shew then truth it selfe As the bayt that seemeth to the fish to be good meat And be it that it be humility yet is it but a blind humility which is broken out without the light of the word Doctrine Doctrine That whatsoeuer hath not the word of God and is not grounded on the word though euer so humble it is ignorance Rom. 8. 14. 23. If Isa 8. 20. not grounded on the Law and the Prophets it is sinne This is one argument Another is that this is not humility but an intollerable pride and arrogancy For what an arrogancy is this that a mortall man will take vpon him to talke of that he neuer heard of of the word of God Againe what a wretched arrogancy is it for a mortall man to resist and contradict the ordinance of God! for as there is but one God so there is but one mediatour 1. Tim. 2. 5. and if they will haue more they must haue more Gods This is the Apostles reason For there can be no mediatour betwene God and vs but CHRIST alone For he is most fit to be a daies man that can best agree with both the parties And who can be better theÌ„ our Sauiour CHRIST for he communicateth with God in his God-head which Saints and Angels doe not And he hath greater communication with vs in his man-hood then the saints for he is our head This the Apostle hath a notable place for Rom. 8. If there be another mediatour and intercessor then there is another hath died for vs and another fitteth at the right hand of God To returne to their pride To make another Mediatour is nothing but a proud thing For is it not a great pride to doe contrary to the commandement of God Iohn 13. Peter when our Sauiour would haue washed his feet he would not but denied againe and againe which though it seemed an humility yet it was great pride not to obey the commandement of his master A greater reason he alledgeth verse 19. Because they held not the head all errours are dangerous but this is most dangerous of all to take away the head as which take away our Sauiour CHRIST And therefore the Apostle Peter saith in the latter â— Pet. 2. 1. dayes shall come such as shall teach pernitious Heresies denying the Lord For as it is in the hurts of the A simile body those hurts though small yet being in the vitall parts as braine heart c. do cost the life whereas other great wounds will not so it is in religion some errours doe not hurt the life of the Note soule but those that are against the head points of religion kill the life of their saluation Whatsoeuer doth ouerthrow the foundation doth ouerthrow saluation As in Popery Idolatry and worshiping c. making another head of the Church And vnles it be of the God-head all their doctrine is not onely errours but a cleane apostacy for they corrupt all other points Indeed there be errours if they held onely and none els as free will c. They might be saued but if they come to this as to hold worshiping Angels c. ouerthrowing the foundation they exclude themselues CHRIST he is the onely head of the Church which conueyeth life to all
hence it is that because we are Note not treasured with the Word haue it not in store wee are driuen to such distresses in time of affliction and trouble and therefore wee are to labour to haue the word richly dwelling in vs that so we may draw out of our store-houses in time of need Thirdly and especially the word must dwell in vs in all wisedome It must not onely bee deliuered discreetly by the Minister which yet is necessary that it be wisely and fruitefully deliuered to euery one but wee must see that it bee in vs in all wisedome which is both in Affection and vse First it is necessary that we come to the Word not Note for any sinister end affection for to be counted wise to talke of the Word or for to haue the report of men but that we come onely to it with the loue of it Secondly in regard of the vse of the word we are to come to the Word not to learne to maintaine our owne errours and heresies or to mainetaine our sins As because of the drunkennesse of Noe or by the filthinesse of Lot with his daughters to take occasion to maintaine drunkennesse and whore domes this is an horrible abuse of the Word In Amos wee see Amos 6. 3. 5. 6. them reproued that would play with Dauids instruments hauing no skill or Art that is no heart to vse them wel Whereas Dauid had skill by them to stir vp his affections So do they that mainetaine their filthy dances by Dauids dancing In regard of the vse of the word the wisedome required of vs is that we seeke and labour especially for the greatest and chiefest points of Religion as holinesse of life and heart righteousnes temperance c. Math. 23. As our Sauiour rebuketh the Scribes Math. 23. 23. Pharises These things ye should not haue neglected but especially you should haue regarded Iustice c. Such are they in our time that follow after the doctrine Note against ceremonies which they should know but not neglect other more weighty Another point of wisedome is as to marke those things which belong most especially generally to all Christians so to marke and learne those things especially which most especially concerne ourselues and our state and condition Contrary to which are they that when they heare any thing which is against the sinnes of others take hold of that presently but let passe what concernes themselues Inferiors looke to those things that are rebuked in their superiors and superiors to those things that are reproued in their inferiors not in themselues which wee ought to regard most As if wee feele sluggishnesse in our Note selues we are to marke the doctrine which may most stir vs vp if we feele hardnesse of heart in our selues wee ought to giue eare to the doctrine which may soften vs. Thus much of the vse of the word in regard of our selues In regard of others wee euen all generally are to help teach others in the word so as that we go not out of our callings vsurping publicke authority being but priuate men Thus those that haue knowledge should teach instrust them that are ignorant in that which they know not in this regard a woman may teach another one brother another those that haue knowledge to teach the ignorant in reforming them in that which they know amisse Col. 3. 16. Heb. 10. 25. Another duty we owe to others in regard of the vse of the word to our neighbour is if he fall to admonish him of his sinne and thereby to helpe him vp And therefore the Apostle saith admonish one another And by admonishing is also vnderstood a comforting of those and exhorting of them that do wel Here we see what a shamefull doctrine of Poperie it is to take away the word from all but Ministers Whereas the Apostle maketh it a duty to all euen to women whom they can not abide to be teachers which yet they may in their own houses giuing place notwithstanding to the men if there be any but yet they may reproue those that offend in their houses Thus much of the behauiour towards men Towards God the duty is set down that when we are merry Verse 16. cheerfull to sing psalmes and Hymnes vnto God And therefore Saint Iames saith if any be mery Iam. 5. 13. let him sing Psalmes so that it is a good thing that pertaking of the blessings of God we should be mery and glad but our mirth must be to the end we may glorifie and praise God for it This praising of God 1. with Psalmes which were Psalmes vsed with the voice and instrument both and Psal 108. 2. Psal 50. 4. therefore Dauid saith arise lute and harpe and bids vs sing vpon the organes c. And that this word signifieth thus it appeareth Dan. 3 7. because in Daniell there is an instrument called a Psaltery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Himne is a song of thankes-giuing for a benefit receiued and therefore our Sauiour Math. 26. 30. after his supper sang an Himne viz. for a perticuler benefit Lastly a song is a more generall thing then either the Psalme or Hymne viz. wherein we giue thanks not for perticuler benefits but for generall blessings receiued at Gods hands as when Dauid praised the Lord for the works of creation as the heauens c. This teacheth vs that we should not be a weary Psal 104. Doctrine with singing praise vnto God And therefore to preuent our wearines and to meet with that corruption of ours he saith we must change thus when we are weary of one manner of singing we must sing an other Vse These must be spirituall songs viz. holy Psalmes and songs not profane and wicked loue-songs Which condemneth the wicked practise of men and women that though they haue so many excellent psalmes yet sing foolish songs to stirre vp their minds to wickednesse Againe we must sing with grace viz. both with Note a comely and reuerent gesture and with a decent and sweet tune that it be not a rude tune but such as may be both vnderstood and may stirre vp our selues and others to glorifie God the more Againe especially it must be with the hart for seing our harts are redy to be stollen away we must Note lay especiall waight vnto our hart that all the power of the hart and soule be present and applied in singing to the praise of God yet the voice to be vsed too Here we see condemned the songs of the Papists which sing that which they vnderstand not and therefore with what affection can they do it and be it that their affection be good yet their vnderstanding being wanting they sing not aright Cleane 1. Cor. 14. 15. 16 contrary vnto Dauid that psalme 103. biddeth his soule his hart and mind and all that is within him to praise the Lord. And