earth how can his short sufferings counteruaile eternal death Answere Answere he was not man onely but also God and therefore was able at once to satisfie for al the punishment due for euermore to his childrē seruants for his infinite God-head did sustaine his Man-hood in suffering especially on the crosse the night before Therefore it is said by the eternal Spirit he offered vp the sacrifice for vs suffering that and bearing that Heb. 5. which men and women should haue suffered for euer in themselues But our Aduersaries of the Church of Rome obiect Obiect of the Aduersaries we are not saued by CHRIST from all our sins and therefore they abused that place to the 3 of the Rom. expounding the former sinnes to be originall and the rest to be satisfied and wrought out by vs. Againe they say the punishment we are to worke out he hauing taken away the sinne originall But we haue proues for this against them for saith Solution 1. Ioh. 2. Iohn 3. the Apostle he is the propitiation for sinnes viz. euen all And in Iohn he is the lambe of God that taketh away our sinnes not that did but that doth take away as those that were so also those that are Againe for that they say CHRIST taketh away the sinnes only and not the punishment they doe greatly abuse God himselfe for in Esay 53. CHRIST Esay 53. hath suffered the punishment and therfore this were to accuse God himselfe of false-hood and cruelty that would promise the taking away of our sinnes and forgiuenesse of our dets by CHRIST and yet would exact the vtmost farthing at our handes what an vniust thing were this Obiection They proue this by Dauid that for his sinnes he was punished by persecution at the handes of his Sonne and driuen from his kingdome and after it is told him his sinnes were forgiuen Answer But it were iniury to punish sinne twise Now seeing the punishment is borne in CHRIST the children of God are not punished for that were infinit and could not be suffered but onely chastened For Reu. 3. saith God those I loue I chasten so that if it come from Heb. 12. loue it is no punishment Againe from the effect it appeares it is no punishment because it is for their good on whom it is laid and therfore no punishment For punishments are to destruction And the Apostle in the Epistle to the Hebrewes compareth Heb. 12. all the afflictiōs that God laieth on his seruants to the corrections which a father layeth on his child For a father correcteth his child for two causes first that he might be better for though he doe him neuer so much iniury euen to burne his house yet if he loue his sonne he will onely correct him seeking to bring him to good order Another cause is that by his example and correction the rest of his children may be kept the better in awe Euen so the Lord dealeth with his children as a louing Father chastising them for their good The end of the seuenth Sermon The eighth Sermon COLOSS. 1. V. 15. to the 21. 15 Who is the image of the inuisible God the first borne of euery creature 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him 17 And hee is before all things and in him all things consist 18 And hee is the head of the body of the Church he is the beginning and the first borne of the dead that in all things hee might haue the preeminence 19 For it pleased the Father that in him should all fulnesse dwell 20 And by him to reconcile all things vnto himselfe and to set at peace through the blood of his crosse both the things in earth and the things in heauen THE holy Apostle hauing entred into the declaration of the redemption brought vnto vs sets forth the Causes First what God the father hath done for vs Secondly what God the Sonne hath done for vs. And now he commeth to a notable description of God the Sonne to shew vnto vs that in him we haue a full and plentifull redemption As if the Apostle should say This CHRIST that you may know what a A Metaph. 15. plentifull rich redemption you haue in him to the end you may rest in him alone is thus set forth vnto you as foloweth As touching his person standing of both natures he is the most liuely and expresse image and caracter of God not onely of his qualities if yet there were any qualitie in the God-head but of his very nature and essence In whom we may behold God which is inuisible and touch him that is insensible which is the principall heir of all the creatures in the world in whom we that beleue haue right vnto them For by him are all things created in heauen and earth things visible and inuisible euen the Angels themselues to the worshiping of whom you are seduced And amongst them all of what degree or place so euer they be whether they sit in Thrones or whether they haue Lordship principally or power ouer other Angels and all things elsse were both made by him and for him Wherefore he is before all things and all things haue their continuance and are vpholden by him And as touching his office which he executeth in respect of both natures he is the Head of the Church which is his body and he is the first fruites and first begotten of the dead not onely in respect that himselfe is risen but also in that he is the Autor of our resurrection which is here begun and shall be perfected in the last day when he shall change these vile bodies and make them like his glorious body For in him it is the good pleasure of God that the grace of the spirit should without measure fully dwel That by him he might reconcile vnto himselfe all things making peace by the death of his crosse betweene God and all men whether it be they which hauing beleued in him before his comming are now in heauen or others which being on earth do beleeue in him Here there is a description of Christ God and man touching his Person whereby hee gouerneth all things Office whereby hee gouerneth his Church Summe a description of the excellency of our Sauiour CHRIST which consisteth of two parts One touching the gouernment of our Sauiour CHRIST which hee hath ouer all things in heauen earth and hell the other touching the particular rule ouer his Church First he is called the image of the inuisible God that cannot bee seene by the eye of man And not onely is ment here but none can so much as come to the vnderstanding of God by the eye of the minde But by our Sauiour CHRIST we see the God-head those that were aliue when hee was on earth did
he proueth by a deuision whether in heauen or earth meaning vnderneath or aboue also and if any make a dout of that he taketh it away and saith whether visible oâ— inuisible whatsoeuer things were made were made by him Visible and inuisible He vseth this vpon occasion of an errour in the Colossians that they worshiped Angels departing from the truth and therefore the Apostle standeth vpon this point handling Angels of what order or degree soeuer Doctrine Whether Thrones viz. such as sit in Thrones or Lordship viz. which haue Lordship or whatsoeuer they were were made by him and therefore not to be worshiped but of that afterward when we come to the errour Vse but here we learne how fitting that good order is how acceptable it is vnto God in that the Angels which are with out sinne and haue no such need as we are not without order and seing they do vse order how much more are we to seeke for order which are so corrupt and confused And if inferior Angels in regard of order obey those ouer them much more should we be obedient to those ouer vs. And if wicked spirits to the accomplishing of their wicked purposes haue their orders some to command some to obey Therefore much more ought we And yet here ariseth comfort for vs that Note if the wicked Angels obserue order for to hurt vs yet the good Angels much more for ouer defense And the deuils though they are very strong and exceeding subtil yet it is not to be doubted but by their fall they haue lost much of that strenght which they had by their Creation The end of the eighth Sermon The ninth Sermon COLOSS. 1. V. 16. to the 21. 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him 17 And hee is before all things and in him all things consist 18 And hee is the head of the body of the Church he is the beginning and the first borne of the dead that in all things hee might haue the preeminence 19 For it pleased the Father that in him should all fulnesse dwell 20 And by him to reconcile all things vnto himselfe and to set at peace through the blood of his crosse both the things in earth and the things in heauen HERE is set forth as we haue heard in these and them that went before the description of our Sauiour CHRIST of his excellent and glorious estate consisting in the description of his Person Office The Person of CHRIST standeth of both natures both of the God-head and man-hood for those things here spoken can neither belong to the God-head a part not to the man-hood a part The last point spoken of out of the beginning of this part we are to consider further of viz. touching the Angels called here powers dominions principalities c. Where we obserued that seing there is such an order among the Angels such excellent creatures haue some superiours others inferiours And for so much as Angels are subiect to higher Angels much more ought men to be subiect to their Gouernours and Princes hauing far more need This was for instruction An other point for consolation was deliuered vpon this question whether the blessed Angels haue more strenght then the deuils Answer Notwithstanding the deuils haue great Note power and strenght and do great things yet they haue not such wisedome such power nor strenght to do mischiefe as the good Angels haue to defend the children of God The reason is that as men falling from their estate lost much of their wisedome wit strenght c. Euen so the wicked Angels are by their fall dishabled of that power and wisedome and strenght in comparison of the blessed spirits for further proofe of this reade Apocalips 20. 2. One Angel not said to be an Archangell or principall Angell but a meaner Angell is said to take the dragon the principall deuill by the necke as it were and bind him For when as the deuill at the increase of the Church about 30. yeares after the ascention of our Sauiour CHRIST began to rage mightely against the Church of God and would haue cleane deuoured it had not the Lord laid him on his backe It is said that an Angell tooke him and bound him vp for a 1000. yeares He proceedeth to set forth the excellency of our Sauiour CHRIST in that he saith by him were made Verse 16. all things where is noted the excellency of his personage that he must needes be indeed a meete and sufficient one for the great worke of the redemption because he was the Creator of all and if that was such an excellent worke then the Spirituall recreation regeneration is a farre more excellent thing and can be performed by none but by such a one which was God And therefore condemnes the Papist which is so wretched to take vpon him power to redeeme himselfe and to helpe himselfe to heauen Nay to helpe others by his good workes as they call them of super-errogation or rather to be called of superarrogation But is there any man that by his good workes can create himselfe or helpe in any part to the creation of himselfe Much lesse then is a man able to do any thing in the matter of his redemption As being not able to do any good thing thus the Lord hath called and regenerated him And as all the worke of our Creation dependeth on God as here it is proued so euery part and lot of our redemption is in God and by God alone For howsoeuer before wee bee called we haue life of body and motion yet toward the Kingdome of our Sauiour CHRIST we cannot moue a foore till the Lord bring vs He hath the praeheminence and all things are made Verse 17. for him Doctrine Where wee see that our Sauiour CHRIST is the Alpha 1 the beginning that made all and the Omega the end of all for whom all things are ordained And therefore how dare any challenge him or reason and dispute against him Shall the pot speake against the Potter For did not hee make all and did not hee Rom. 9. 20. Pro. 16. 4. make them to his glory as it pleased him whether to glorifie himselfe in their saluation or destruction and therefore what is it that wretches dare reason with God why he made man to destruction But faith the Prophet let the sheard reason with Isa 45. 9. the sheard not with the Potter and yet the Potter giues onely the forme not the matter but God maketh Note both the matter and forme All things are for him viz. our selues our soules Verse 16. Doctrine our bodies our honour credit children goods wit strength c are not to serue for our selues for our owne pleasure and delight to vse as wee list much lesse for others but onely
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
his Church For if the head rise the body must needs follow And therfore as by one man all men fell so by one all viz. that are saued 1. Cor. 15. 22. rise againe A part of this resurrection is in this life by mortification and quickening wrought in them which shall be perfected at the last resurrection when they Note shall rise in glory Indeed then the wicked â—hall rise but by the generall power of his God head not by the perticuler power of vertue or his medi 〈…〉 All fullnesse dwelleth this hath been spoken of i◠〈…〉 14. verse we will onely speake of that not then handled It pleased it is onely so to be set downe for the father is not in the Greeke howsoeuer it be of Diuines thought to be ment of the father yet it seemeth rather to be vnderstood that it pleased God the father God the Sonne himselfe and the holy Ghost Againe by reconciling is ment to reconcile not Verse 20. to his father onely but to himselfe and to the holy Ghost also An other point not obserued before in that he saith by himselfe which may seeme to be a surplusage of words but in regard of the corruption that should arise he saith that this sacrifice is to be offered by himselfe alone where we are to be referred to the further proofe of it in the Epistle to the Hebrewes where the Apostle saith that CHRIST hath Heb. 1. 3. By himselfe purged our sinnes Quest All things Quest Why not all men for men onely are saued and reconciled vnto God hauing been his enimies Answer True for it is not ment of the Angels Solution nor of the other creatures And yet all these dumbe and vnreasonable creatures haue restauration by the death of CHRIST For the Heauens and earth and all things shall be renued and the sunne shall haue 2. Pet. 3. 13. double the light it hath and therefore the vertue of CHRISTS sufferings reacheth euen to them But yet these can not be said to be reconciled vnto God because they were neuer his enemies how be it by reason of the sinne of man they were pertakers with him of the curse of God But by reconciling all things is here ment all the children of God that are alreadie in heauen or in earth or shall be to the end of the world The end of the ninth Sermon The tenth Sermon COLOSS. 1. V. 21. 22. 21 And you which were in times past strangers and enemies because your minds were set in euill workes hath he now also reconciled 22 In the body of his flesh through death to make you holy and vnblameable and without fault in his sight THE Apostle Saint Paule hauing set forth vnto vs the rich redemption of the world by the blood of CHRIST doth now shew how the same doth agree vnto the Colossians The Metaphrase themselues Wherefore hauing reconciled all vnto himselfe he hath also reconciled you which benefit that it may the better be esteemed consider what you were when he reconciled you strangers from God yea enemies in your very vnderstanding which is the chiefest and therefore much more in other parts which enmity was made manifest by your euill workes I say now he hath reconciled you in his humane nature like vnto ours by his death to the end he might make you holy and without spot and blameles in all sincerity as before himselfe And this reconciliation know no otherwise to belong vnto you vnlesse you abide grounded and setled in faith be not carryed away from the hope you haue had in the Gospel The truth wherof appeareth in that so short a time it hath bene Preached to all Nations vnder the cope of heauen of which Gospell I my selfe also am a Minister Wherein it ought not dismay you that I am in bonds seeing I my selfe doe reioyce in it seeing also it is not for redemption which CHRIST himselfe alone hath Note wrought but for the confirmation of your faith and example of your patience And seeing thereby are fulfilled the passions which are yet wanting vnto the body of CHRIST which is the Church which must bee like vnto CHRIST her Head in suffering that it may be like vnto him in glory And finally seeing it is not for your good alone but for the good of the whole body of CHRIST which is his Church Whereof as of the Gospell I am a Minister that by the ordinance of God who hath committed a stewardship vnto mee that in you also might be fulfilled the word of God I meane the secret of the Gospell so worthily called for that it hath bene hidden from all times and generations hitherto and now is made manifest not to all but to his Saints Euen to as many as God of his good will would make knowne the glorious riches of this secret vnto amongst the Gentiles which glorious riches is CHRIST in you the same alone by whom we may hope for glory the same also whom we preach partly admonishing all sorts of men partly teaching all sorts of men all heauenly wisedome thereby to present men of all sorrs perfectly wise and blessed through IESVS CHRIST whereunto I labour sore striuing forcebly which yet would be vnfruitfully were it not that God worketh by his Spirit mightily with my Ministery The summe of all is that the Colossians in the generall redemption of mankind by CHRIST through the working of the Spirit haue their part vpon condition if they abide in the truth to the end The parts are 1 A particular application of the common benefits of CHRISTS redemption vnto the Colossians 2 An exhortation to perseuerance that they may bee truely pertakers of that redemption The summe whereof is to set forth vnto vs the benefit of God bestowed vpon the Colossians to the end that they should be holy Wherein we consider First the application of the benefits of CHRIST to the Colossians Secondly the end of this redemption that they should bee holy without spot and vnblameable For the application it appeareth herein for when he saith you hath he reconciled he declareth the wonderfull kindnesse of God towards theÌ„ viz. the Colossians for though that there be a redemption wrought yet if the Colossians could not apply it to themselues nor haue any hope that it belonged to them they were not the better for it Nay it is the worse when as a blessing being abroad is yet neglected and not obteined of some when as others get it And therefore our Sauior CHRIST speaking to the obstinate Iewes saith ye shall see the Prophets in heauen and. your Luke 13. 28. selues shut out yee shall see it arguing the greatnesse of the iudgemnt Here then we are to learne to try whether we our Instruction selues haue any part or portion in the same whether we be not those which onely shall see the same and not feele it in our selues and that we are of those that enioy it and
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
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
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