the godly so shall they bee like smoake in vanishing away Obiect 7. But the righteous doe fall Sol. Vers 24. Though bee that fall yet hee falls not finally nor totally for hee is not vtterly cast dâ—â—â—eâ— and besides there is an vpholding prouidence of God in all the falles of the righteous Obiect 8. Wee see some wicked men that doe not so fall into aduersitie but rather are in prosperitie to their dying dayes Sol. Vers 27. Though they doe yet their seede shall be cut off Obiect 9. But some wicked men are strong yet and in their seede spread also Sol. Vers 35.36 Note also that those spreading Bay-trees many times soone passe away and they and their houses are sometimes vtterly cut off Obiect 10. But vpright men are vnder many and long crosses Sol. Vers 37. Yet his end is peace Obiect 11. But no body stands for the godly when they come into question Sol. Vers 39.40 Their saluation is of the Lord hee is their strength he will helpe them and deliuer them c. But if we would be thus deliuered obserue 1. That wee must not vnthankefully fret at Gods prouidence verse 1. 2. Wee must trust in the Lord and doe good vers 2.3 3. Wee must delight our selues in the Lord and not place our contentment on earthly thinges vers 4. 4 Wee must commit our wayes to God Vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. Wee must speake righteous things and get the Law into our hearts vers 30.31 9. Wee must keepe our way and waite on GOD and not vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church vers 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feete a Ephes 1.22 Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Sympathie Audience Aduocation Vnion The benefits flow from Christ as the head of the Church and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church b Ephes 5.27 Secondly Sympathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill c Math. 18.5 25.40.45 Heb. 2.17 4.15 Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our mysticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annointed Kings Priests and Prophets in their kinde as well as Christ and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World d Math. 28. The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit e 1 Cor. 15. and Light for Christ is the Fountaine of all true Wisedome f 1 Cor. 1.30 the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. Our head is more glorious then all politicall heads The politicall Head is the glory of the World and the misticall Head is the glory of the Church yet the misticall Head excells the politicall many wayes For 1 CHRIST is the Head of such as are not together in the being of Nature or Grace 2 CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what hee doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that hee bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwells the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is thus fitted so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lie hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted in an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant g Psal 26.5 Acts 19.32.40 sometimes for the faithfull in heauen h Ephes 5.27 sometimes for Christians on Earth i 1 Tim. 3.15 Acts. 5.11 and this not alwaies in one sense sometimes for the Pastors of the Church and Gouernours as some thinke Math. 18.17 sometimes for the People and the Flocke k 1 Pet. 5.2 Act. 20. â—8 sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Math. 16.18 Ephes 1.23 and 5.23 And so here The Church of Christ is glorious in three praises 1 She is One. l Râ—â— 2.18.12 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit
vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect image of the inuisible God Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principal heyre of all things by whom and in whose right Verse 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 Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
encourage poore Christians that complaine they haue not meanes to doe good they may be hence enformed that if God call them thereunto they may doe good yea to the whole Church by their sufferings no wants can hinder but that the poorest Christian may profit others by prayer fastings counsell admonitions comfort and suffering Fiftly since the sufferings of the righteous are for our confirmation and encouragement wee should vse the meditation of such sufferings when wee finde our selues inclineable to discouragement or impatiency or doubting Lastly this greatly reprooues carnall Christians which are so taken vp generally with the care of their naturall bodies that they haue vtterly neglected the care and seruice of the mysticall Body And in as much as men are generally so barraine in doing good it is a plaine signe there is no hope that euer they would suffer for God Secondly further hence may be noted that the Doctrine or sufferings of the Saints are no priuiledge or benefit to any but the true Church and therefore Papists haue no cause to boast of Peter and the Saints so long as they remaine a false Church Thirdly we may also obserue hence that they only are of the true Church who are of the body of Christ and therefore we must be sure we be members of Christ before we glad our hearts with our priuiledge in the Church And a member of Christ thou art not vnlesse 1. Who are members of Christ thou beleeue the remission of thy sinnes for we are ingrafted onely by Faith 2. Vnlesse thou haue had in thy soule an influence of holy graces from Christ as from the head 3. Vnlesse thou worke the workes of Christ and bring foorth the fruits of a reformed life for thereby thou must try whether thou bee a true plant in this Vine And lastly if thou be of this body thou hast some roome in the affections of Gods Children or else it will be hard to prooue that thou art a fellow member Fourthly here wee may see that seldome comes there any good to the Church but there is suffering for it it cannot be redeemed but Christ must dye and if the merit of this Redemption be applied Paul must dye It is an ill signe thou hast no true grace when thou sufferest nothing for the grace thou trustest to It is an ill signe that God is not with the Watch men of Ephraim when they suffer nothing for the efficacie of their doctrine Neyther may any thinke this may be preuented by meekenesse or wisedome for the treasures of both these were in Christ and yet hee was a man full of sorrowes And for conclusion Arguments against the Crosse out of the whole Verse wee may gather together a number of Arguments against the Crosse 1. Paul suffers 2. One may reioyce notwithstanding afflictions 3. The longer wee beare the crosse the better able wee shall be to endure it this may bee gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 9. Their measure is set by God 7. Wee beare them but in our course others haue gone before vs and after vs must others follow 8. Christ suffered the great brunt of Gods wrath our sufferings are but small reliques or parcels that are left behinde 9. The measure will once be full and that shortly 10. They are but in the flesh for the most part 11. Christ respects the troubles of our flesh as well as the affliction of our spirit 12. Wee may profit the Church by our sufferings Verse 25. Whereof I am made a Minister according to the dispensation of God which is giuen to mee for you to fulfill the word of God IN this Verse is contayned the third generall Reason and it is taken from the testimonie of God Wherein hee shewes that they ought to continue in the Doctrine they had receiued because God by a speciall dispensation had ordained him and the rest of the faithfull teachers by their ministeries to serue to the good of the members of Christ by fulfilling and accomplishing thereby whatsoeuer concernes the saluation eyther of Iew or Gentile In this dispensation I consider fiue things First who is the Authour of it GOD Secondly what kinde of dispensation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a houshold Administration for so the word importeth Thirdly what hee dispenseth viz. the seruice of his Ministers Fourthly how hee dispenseth viz. by graunting out a Commission to them in particular vnto mee is giuen Fiftly to what end viz. To fulfill the word of God From the Coherence with the 23. Verse I note that if men would bee established in Faith and Hope they must be subiect to the power of the ministerie of Gods Seruants From the Coherence with the former Verse I note that if the Ministers of CHRIST doe finde that their seruice is auaileable and powerfull to profit the soules of the people they must not thinke it strange that they fall into many tribulations From the generall consideration of the whole Verse I obserue both the dignitie and the restraint of the Ministery The dignitie of a Minister stands in three things first that hee is Gods Ambassadour Secondly that by his Commission hee is sent vnto Gods people who are the onely Worthies of the world thirdly that a great part of the efficacie of the word rests by Gods appointment vpon him and his Office The restraint is likewise in three things first hee is a Minister or Seruant not a Lord or Sauiour secondly he receiues his commandement from God he must not runne of his owne head nor hold his office by meere humane ordination thirdly the word of God must be his ground and rule for all his dealing in dispensing the things of God Of God God is the dispenser of all good things to the Church but in speciall of the Ministry of his Seruants both in respect of the Embassage and the calling of the Embassadour and in respect of the efficacie of the Embassage both in the preparation and power of the Teacher and in the hearts of the hearers Vses Which should teach vs especially two things First in the Churches want of able Ministers to seeke to God the great Lord of the Haruest to send foorth more Labourers And secondly we should reuerence Gods Ministers in as much as they are the Dispensers of Gods Secrets a 1 Cor 4.1 Ministers also may hence learne to execute their Commission with all diligence b 2 Tim 4.1.2 In the declaration of the truth approuing themselues to mens Consciences in the sight of God c 2 Cor 4.2 2.17 with discretion d Math 24.45 13.52 as becomes Seruants of God e Tit 1.7 c. rebuking sinne with all zeale and power f Mich 3.8 Lastly hence ariseth the wofull estate of such Ministers as preach not the Gospell g 1 Cor 9.16 and of such People as heare not Gods Ministers
so do good Angels holy motions They haue power ouer the Deuils to restrain them but worke miracles they cannot but by the power of God the Angell in the 8. of Iohn could moue the waters but hee could not of himselfe cure the sicke Thus of Angels in themselues In relation to Christ so they are implied to be of the body and Christ to be their head Now we may not maruell at it that Christ should be the head of Angels for there be diuers distinct benefits which Angels from thence do receiue The benefits Angels haue by Christ which by naturall creation they had not It is a benefit that they are vouchsafed a place in the mysticall body vnder Christ that they might be receiued as it were into the new order in Christ 2. A peace is made betweene them and man in Christ 3. The roomes of Angels falne are supplied by the elect the society of Angels being much maimed by their fall 4. They are refreshed with singular ioy for the conuersion of the elect besides the inlarging of their knowledge that they are vouchsafed the vnderstanding of the secrets of the Gospell 5. They receiue from Christ confirming grace and so assurance that they shall neuer fall which is their cheife benefit 6. Their obedience in it owne nature is vnperfect q Iob. 4. though not sinfull and therefore may need to be couered by Christs perfections Thus of the relation to Christ Now if any aske what relation they haue to the body of Christ What the angels doe for the body of Christ and what they doe vnto it I answere by propounding both what seruice they do to the body and in what manner For the first they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse God out of the rabble of best men doth adopt châ—ldren to himselfe and after commit them to be kept by those most noble citizens of heauen r Psal 34. Besides they execute iudgement vpon the enemies of the Church They attend vs at the houre of death and carry our soules to heauen Å¿ Luk. 16. They shall gather our bodies together at the last day t Math. 24 Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements u Math. 18.10 Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men somtimes in their dreames sometimes in visions the Prophets being rauished into an extasie without true bodies but not without the forme of bodies Sometimes they appeared in true bodies either such as were for the time created of nothing or else formed for the seruice of some preexisting matter or else they vsed the bodies of some liuing creatures for if the Deuill could speake in the Serpent why might not some good Angell vse other Creatures as some thinke the Angell spake in Balaams Asse But for this kinde of declaring themselues to men in the new Testament it is ceased especially since the primitiue times so as now we cannot describe how the Angels doe performe their seruice to the Church Now for the vse of the whole in as much Christ is the head of principalities and powers we may comfort our selues diuers waies If Christ fill the Angels how much more can he out of his fulnesse fill vs in the supplie of all our wants againe shall we not reioyce in the grace here is done to vs in that wee are vnited into communion with Angels vnder our head yea and that such glorious creatures are appointed to be our attendants why should wee feare when Christ and his Angels will be so ready about vs further this may also instruct vs we neede not be ashamed of Christs seruice seeing the very Angels follow him and depend vpon him A prince that kept great princes to be his domesticall seruants were like to be much sought to for preferment of such as would follow him Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are VERS 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ HEere is the fifth reason and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation By circumcision they were initiated to the Law of Moses and if circumcision can adde nothing to vs nor perfect vs any way in Christ then neither can the Law it selfe We haue that in Christ of which circumcision and the law were signes we are circumcised in the spirit and therefore neede not to be circumcised in the flesh and in Christ we haue the accomplishment of what was shadowed in the law Might some one say the consequence is strange Ob. we are circumcised in spirit therefore we need not be circumcised in the flesh Why Abraham was circumcised in spirit as well as we yet he needed to be circumcised also in the flesh For answere hereunto Sol. we must know that in the time of the old Testament this consequence was of no force yet now in the new it is exceeding strong For now we haue not onely accomplished what was signified by circumcision but Christ hath appointed another signe in steed of it viz. Baptisme especially this is cleare amongst the Gentiles which neuer were circumcised in the flesh There is imported vnto vs in this verse a twofold circumcision A twofold circumcision 1. The circumcision made with hands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The circumcision made without hands b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of circumcision in the flesh The one externall in the flesh by Moses The other internall in the spirit by Christ Concerning circumcision made in the flesh there is an obseruation of a fourefold time 1. There was a time wherein it was not viz. from the creation till Abrahams daies 2. There was a time wherein it was necessary viz. from Abraham till Christ 3. There was a time wherein it was tolerable viz. for some few yeeres after Christ 4. There was a time wherein it was in tollerable and vtterly vnlawfull viz. since the Apostles times to the end of the world c Gal. 5.2 What circumcision signified Circumcision had a double signification for partly it looked to Christ and partly to the members of Christ As it looked to Christ it signified 1. That they should haue a Sauiour that was circumcised that is free from all sinne 2. That he should come of the seede of Abraham 3. That he should satisfie for sinne by effusion of bloud for all bloud in the old Testament was tipicall Now as it looked to man it signified 1. That by carnall generation we were vncleane and out of couenant with God 2. That the faithfull haue interest in the blessed seed 3. That our hearts
our owne mindes or carnall reason we should as the Apostle shewes become fooles that wee might be truly wise d 1 Cor. 3.18 Againe it should teach vs not to rest vpon the wisdome of men nor to thinke of any aboue what is written or be puffed vp one against another e Thus of the third thing VERS 19. And not holding the head whereof all the body furnished and knit together by ioynts and bands increaseth with the increase of God THese words note the fourth thing viz. their danger they did it not only hypocritically and ignorantly and proudly but also dangerously Their danger is both laid downe and amplified in this verse it is laid downe in these words not holding the head and amplified by a digression into the praises of the mysticall body of Iesus Christ for the vnion and increase thereof Not holding the head These words shew that they that beleeue and practise such things are themselues out of Christ and by this kinde of worship they draw men from Christ Foure things may from hence be obserued 1. That Angell-worship razeth the foundation so that the Churches that practise it fall from Christ and are not the true Churches of Christ and this euidently proues the Church of Rome to be no true Church because besides many other heresies and idolatries they maintaine the worshipping of Saints and Angels 2. That hypocrisie ignorance and pride are inseparable companions of apostacie from Christ 3. That there is a difference betweene sinne and sinne error and error euery sinne or euery error doth not cut vs off from Christ there be some sins be sinnes of infirmitie f Gal. 6.1 some sinnes be such as there remaines no more sacrifice for them g Heb. 6. there bee some ceremonies may bee borne withall h Rom. 14. some ceremonies that abolish from Christ i Gal. 5.3 there be some errors of meere frailtie and ignorance k Psal 19. some errors that altogether corrupt the minde and make men destitute of the truth l 1 Tim. 6.4 And therefore we should learne with all discerning to put a difference m Iud. 24. 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnesse to make sure their vnion with Christ Head The dreame of Catharinus that the Pope should be here meant is to bee scorned not confuted The words note the relation that is betweene Christ and the Church The creature stands in relation to Christ 1. More generally in existence Note and so all things are in him Col. 1.16 More specially in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall In the vnion of nature all men are ioyned to Christ In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ In the mysticall vnion in one body only the faithfull are ioyned to Christ And this is here meant And so wee haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The doctrine hath beene largely handled in the former chapter only from the renewing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence sympathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carry our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laid downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ In generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore wee had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanenesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Note Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention But I forbeare to pleade much for it because though God may force it yet man should not frame it and it is a most happy abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised fo foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes ioynts and bands 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke n Cant. 1. she is but the daughter of Pharoe o Psal 45. she was in her bloud when Christ first found her p Ezech. 16. she needed to be washed from her spots and wrinkles q Eph. 5. and therefore wee should denie our selues and doe all in the name of Christ who is our praise All the body Doct. The care of Christ extends it selfe to euery member as well as any obserue these phrases in Scripture Euery one that asketh r Matth. 7.8 euery one that heareth these words Å¿ Matth. 7.24 euery one that confesseth Christ t Matt. 10.32 euery one that is wearie and heauie laden u Matt. 11.29 euery one that the Father hath giuen him * Ioh. 6.36 euery one that calleth on the name of God x 1 Cor. 1.2 and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say The Lord hath separated me from his people y Esay 56. Nor let the foot say I am not the eye z 1 Cor. 12. c. And secondly wee must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall bodie of Christ is the company of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no separation from Christ
and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especially the first and the third cannot be without the second It is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is it betweene wicked men professing Christ and the godly that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the well-being of the Church First therefore of this vnion This vnion is two wayes here set forth 1. That it is in these words knit together 2. How it is in these words by ioynts and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians The priuiledges flovving from our vnion vvith Christ Great is the glory of Christians knit to Christ for from that vnion with him flow many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ a 1 Cor. 12. and the head by the name of the body viz. Israel b Esay 49. 2. The influence of the vertue of the death and resurrection of Christ c Rom. 6. 3. The inhabitation of the spirit of Christ d Rom. 8. 4. Intercession e 1 Joh. 2.2 5. The communication of the secrets of Christ f 1 Cor. 2.16 6. The testimonie of Iesus g 1 Cor. 1.5 7. Expiation as he is the sacrifice and passeouer offered for vs h 1 Cor. 5.7 8. Consolation in affliction i 2 Cor. 1.5 9. Power against tentations k 2 Cor. 11 9. 10. The anointing or power of office to bee Prophets Kings and Priests vnto God l 2 Cor. 1 2â— 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things m Eph. 1.27 12. Sympathie all miseries n Heb 2.15 13. The sanctification of all occurrents in life or death o Phil 1.21 14 The resurrection of the body both for matter p Rom. 8.11 and prioritie q 1 Thes 4 16. Lastly the opening of heauen r Heb. 10.24 a lease whereof is granted and sealed and earnest giuen in this life Å¿ Eph. 1.14 Thus of vnion with Christ From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world sympathie in afflictions the profit of spirituall mercy counsell consolation admonition c. and lastly a part in their lot By ioynts and bonds The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands Wee are tied to Christ both by his spirit and by faith and hope and holy dâ—sires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and Sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if wee bee thus tied to Christ by ioynts and bands then they are to bee reproued that like it so well to be still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthy coupling with an harlot t 1 Cor. 6.15 and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited u 1 Co. 8.11.12 and it should separate vs from sinners * 2 Cor. 6.15 and cause vs to striue to shew our selues new creatures x 2 Cor. 5.17 and to seeke those things that are aboue where our head and Sauiour is y Colos 3.1 Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioynts and bands who shall separate vs from the loue of Christ a Rom. 8. Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good b Rom. 12.6 7 8. to all well-doing to doe it with loue sinceritie and brotherly affection c v. 9 10. yeelding honour to the places and gifts of others d v. 10. with all vprightnesse diligence and respect of Gods glory e v. 11. with hope patience prayer f v. 12. with mercy sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches h Eph. 3.9 g v. 13.15.16 with all sorts of spirituall blessings in heauenly things i Eph. 1.3 she is cleansed by the bloud of Christ k Heb. 9.14 Christ is her wisedome righteousnesse and sanctification and redemption l 1 Cor. 1.3 shee is not destitute of any heauenly gift m 2 Cor. 1.6 and this he tooke order for when he ascended on high and led captiuitie captiue n Eph. 4.7 Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a marueilous glory to Christians The body of Christ groweth 1. In the number of parts or members Wherein the Church groweth men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace o 2 Pet. 3. vlt. as knowledge and the like 4. In practise of holy duties q Phil. 1.11 5. In the strength of Christ r Eph. 3.16 Le ts of grovvth p Col. 1.9 10 11. There are many lets of the growth of grace and holinesse in
to vpbraid censure or finde fault then we haue or can haue Besides this distempered peeuishnes and froward misconceiuing and censuring it is bred of ill causes for it comes either of malice or ignorance Of malice for loue couereth a multitude of sins especially it suspendeth doubtfull actions Of ignorance for it is certaine a wise man will keepe in till afterwards or hold it his glory to be able to passe by an offence Further this sinne may be aggrauated by the relations that are mutually betweene Christians Are they not fellow-members coheires fellow-citizens partakers of the same afflictions are they not brethren c. Besides is not this also a constant iustice that they that iudge are iudged they that censure are censured and doth not this enuying and iangling giue occasion of reioycing to aduersaries Doth it not many times so transforme Christians that it makes them very like wicked men when they grow so distempered that they reuile their owne mothers sonnes h Psal 50.20 Gal. 5.9.10.11 12.13.15 In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons such as this A little of the leauen of these distempers will sowre the whole lumpe and those courses tend not to any good but to the disquieting of Gods people and it is not a small matter to trouble and vexe them Besides inasmuch as Christians haue trouble enough otherwaies it doth not become their brethren to trouble them and we should be so farre from troubling our brethren as we should rather serue them by loue and if men will needes bite one another let them take heede lest they be deuoured one of another Lastly if men will not be warned then let them know the Iudge standeth at the doore i Iam. 5.9 Rules for the practise of forbearance Now that we may attaine this forbearing euen to be rightly ordered towards the infirmities or wrongs of others we must labour to get more Christian loue of others for that will endure all things and beleeue all things and makes vs able to beare and it will driue out suspition which like a wretched Beldame is the mother and nurse of all murmurings and vaine iangling and besides wee must get a greater knowledge of our owne selues and our owne ignorance and corruptions for when we seeme to our selues to be somthing deceiuing our selues we are ready with intemperance to apprehend supposed indignities when none are offered k Gal. 6.1.2.3 Or if thou must needs speak then speake the words of admonition euen Gods words if thou be sure they haue sinned insteed of thine owne vaine and passionate vpbraidings or reproches or censures One another Obserue that vsually where there is any contention or quarrell both sides are guiltie though one principally doe the wrong yet few men are so temperate but they doe wrong againe either in words or deedes or affections and therefore thou shouldest forbeare seeing thou art priuie to thy selfe that in this businesse thou hast not beene such as thou shouldest bee Forgiuing The word signifies sometimes to giue l 1 Cor. 2.12 Phil. 1.29 sometimes to giue freely m Luk. 7.21 Act. 27.24 Rom. 8.32 Gal. 3.8 Philâ—m 22. sometimes to remit freely the punishment n Act. 3.14 sometimes to deliuer vp for fauour or to pleasure others o Act. 15.11.16 sometimes to forgiue and so here Quest But can any man forgiue sinne to another Answ Man may forgiue the trespasse though not the sinne 2. Man may forgiue the punishment that by man might be inflicted so as not to require it 3. Man may pray to God to forgiue it Ob. Obiect But it is said no man can forgiue sinne but God Sol. Sol. True no man can remit the eternall punishment or the curse of the Law or take away the guilt of sinne before God But man may forgiue it as farre as concernes himselfe Now others may obiect contrariwise that 2 Cor. 2.7 They are willed to forgiue Ob. and yet the sinne of the incestuous person was not so much a trespasse that concerned them as a sinne against God Sol. Sol. This sin also was a trespasse against them 1. As it was a scandall 2. As it might cause them and their profession to be euill spoken of for his sake againe to forgiue in that place may be taken in a large sense for to be reconciled to him Quest Quest Is reconciliation necessarily comprehended vnder forgiuenesse Answ Answ Wee are tied to seeke it and desire it and to vse all humble and iust and discreet courses to attaine it But if it will not be had we are discharged if we forgiue Neither vnto obstinate offenders that will not acknowledge their sinne are we bound to remit the punishment or sometimes to notifie the pardon of the fault If any man haue a quarrell to another When he saith here if any man it imports that such Christians might be as there should be no iarres amongst them Discords might wonderfully bee preuented if there were care and discretion in men The word rendred quarrell signifies a complaint certainely it is a great weakenesse to be vpon euery occasion complaining of the wrongs are done vs and making report of them to others And it shewes too that we should forbeare and forgiue euen in such things as these And where hee saith any man it shewes no men are exempted from the practise of clemencie That it is here required of one is required of all no greatnesse of gifts or place can priuiledge any As Christ forgaue you so doe you 1. Examples in all rules of practise moue much 2. As heere the head of the Church is an example to all his members so should those that are heads of the common-wealth or familie carry themselues so as by their examples to direct aswell as by their precept not onely shew what to do by commanding but how to doe it also by example 3. Especially in forbearing and forgiuing example in great persons doth wonderfully affect the common people and therefore because there are so few on earth here is one from heauen Quest Quest But why is there added reason to this vertue and not so to each of the former Answ Answ Because the conscience is soone perswaded in the generall that the rest are good as humilitie meeknesse c. But now wee are wonderfully hardly perswaded to forgiue Secondly the Lord may well adde reasons to perswade to forgiue because of the speciall danger of not forgiuing for if a man doe not forgiue there is expresse threatnings that hee shall not bee forgiuen p Math. 6 14. â—8 25 How Christ is said to forgiue Quest But how is Christ said to forgiue Answ Remission of sinnes is attributed to Christ 1. As the meritorious cause of forgiuenesse 2. Because he applies it 3. Because the Christian in his name sues out the pardon of his sinnes and by him procures forgiuenesse Certainly it may bee a
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of Writers both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by E. G. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1617. TO THE RIGHT HONORABLE EDWARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue The substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tells them what they must beleeue and in the two last what they must doe Now faith lookes either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glory of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workemanship of God making all things of nothing euen the very Angels as well as men and other creatures Of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20.22 14 15. His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. His priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office standeth in two things 1. Expiation of sin 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdom in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ The couenant followeth which is considered both in it selfe and in the seales of it Though the couenant of workes be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministery of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the body of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19
this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer verse 9 10.11 In the Thankesgiuing hee shewes for what he gaue thankes which hee referres to two heads 1. their Graces 2. The Meanes by which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laide vp for you in heauen Verse 5.6 The Meanes of Grace was either principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out six waies 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the Grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes the ministerie of the Word Verse 7.8 The Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which he shewes by the good report he chearefully giues of them viz. who also declared vnto vs your loue in the spirit Thus of the Thankesgiuing Verse 9.10.11 Now in the opening or vnfolding of his practise in praying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleuenth Verse In the affirmation there are three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day we heard of it thirdly the matter affirmed we cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which he sets one first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that he addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely verse 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine containeth excellent matter concerning our Redemption where hee proceeds in this order first Verse 12.13.14 hee considers the worke of our Redemption and secondly the person of our Redeemer The worke of our Redemption verse 12.13.14 the person of our Redeemer verse 15. and those that follow to the 23. and all this he expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two waies after hee hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darkenesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the fourteenth Verse to be remission of sinnes through the bloud of Christ And thus of the worke of our Redemption The person of our Redeemer is described three waies first Verse 15.16.17 in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to bee said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things verse 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by either Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly he is before all things in the beginning of verse 17. lastly all things in him consist verse 17. the end of it Thus the Redeemer is described in relation to the whole World Verse 18.19.20 Thirdly hee is described as he stands in relation to the Church and so either to the whole Church vers 18.19.20 or to the Church of the Colossians verse 21.22 As he stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this he proues by shewing that he is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of grace he is their beginning and in the state of glory he is the first begotten of the dead that both among the liuing and the dead he might haue
his Name The Persons saluting PAVL by his Office an Apostle by the principall efficient that preferred him to that office and both appointed him his seruice and protected him in it viz. IESVS CHRIST and lastly by the impulsiue cause viz. the will of God The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother First of the words that describe the Apostle and heere first the meaning of them and then the Doctrines to be obserued out of them Paul The Apostle at his Circumcision was called Saul For The name of the Apostle being of the Tribe of Beniamin it seemes the men of that Tribe did in honour of their King Saul who was the first of all the Kings of Israel Why he was called Saul and by a kind of emulation to retaine the first glory of their Tribe more respecting the outward honour of Saul in that he was a King then the curse of God in his reiection did vse to giue the name of Saul to their Children very often as a name of great honour And not vnfitly did this name light vpon this Beniamite both if we regard him as he was before his calling or after before his calling as the olde Saul persecuted Dauid so did this youngling Saul comming freshly out of the mint of a Pharise persecute Christ who came of Dauid And after his calling as it was said of olde Saul by way of Prouerbe Is Saul also among the Prophets So may it be said of this Saul by way of honour Saul is among the Apostles and that not the least of the Apostles for hee laboured more abundantly then they all Concerning this other name PAVL Writers are diuersly minded Diuers opinions about the name Paul Some thinke that thirteene yeeres after Christ by the condict of the Apostles he receiued both his Apostleship ouer the Gentiles and this name Others thinke that hee tooke vnto himselfe this name of Paulus to professe himselfe the least of all Apostles Others thinke the name was giuen him for some eminent prayse of some quality or action as Peter was called Cephas and Iames and Iohn called Boanarges and Iacob called Israel Some thinke hee had two names as Salomon was called also Iedidiah and Matthew called Leui and these should seeme to bee giuen by his Parents to professe his interest amongst both Iewes and Romanes Among Iewes by the Hebrew name Saul and among the Romanes by the Latine name Paulus Some thinke it is but the varying of the language as Iohn Iochanan Iehan and Iohannes all are but differing in seuerall languages Lastly it is most likely he was called Paul for memory of the first spoyles hee brought into the Church of Christ not the head but the heart of Sergius Paulus that noble Romane Acts 1.3.9 and this is more probable because in all the Chapters before hee is neuer called Paul Apostle This worde in the generall signification importeth one that is sent and so Epaphroditus is called an Apostle Phil. 2.15 The signification and Etimology of the word Apostle but the Etymologie of the worde is larger then the vsuall application of it for it is vsually giuen to the twelue principall Disciples and to Paul and Barnabas and so it is vsed as a tearme of distinction from other Church-Officers for for the body they had widdowes for the sicke and Deacons for the poore and for the soule they had Pastors and Doctors for exhortation and instruction And what Apostles were And these were standing and ordinary Officers Now there were extraordinary viz. Apostles and Euangelists the Apostles were men immediately called by CHRIST and had generall charge ouer all Churches for planting and gouerning them the Euanglists were called most by the Apostles and sent with spirituall charge whether the Apostles saw most conuenient The vse and signification of the worde Iesus Christ Iesus Christ These titles giuen to the Messias are not in vaine vsed or ioyned together for by these names both his Office and his Worke are described In the one name CHRIST shewing what he vndertooke to be in the other shewing what he was viz. IESVS a Sauiour the one Name viz. IESVS an Hebrew word is for the Iewes and the other Name CHRIST a Greeke worde is for the Gentiles the one shewing that he was GOD for Esay 45.21 besides mee there is no Sauiour the other shewing that hee was Man viz. Christ the annointed For in respect of his humane nature chiefly is this annoynting with graces or gifts attributed to Christ Againe Christs were of two sorts viz false Christs Mat. 24. and true Christs Diuers Christs the true were eyther Typicall and so the Prophets Priests and Kings were annointed hence in the Psalme Touch not my Christs c. or Essentiall and so onely the Sonne of Mary By the will of God These words are expounded Galat. 1.1 where hee is said to be an Apostle not of men as Princes send ciuill Embassadours or as the Iewes sent false Apostles nor by men as Timothy Titus Luke c. who were ordayned by man Titus 1.4 and as Titus did ordaine Elders Or else not by the Commendation paines or instruction of any man Three Doctrines from the first words Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may prooue Doctr. 1 a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke Great sinners may prooue great Saints In a word a persecuter as we see heere may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despaire of any but to continue Vse 1 to pray for euen the vilest and most spitefull aduersaries and the most open oppugners and vsuall traducers of Gods causes and people and to waite vpon God to see if at any time hee will giue them repentance to build that they haue destroyed and to gather that they haue so much striuen to scatter Secondly 2 Affliction of conscience this Doctrine is of singular vse in the cure of the hardest of diseases viz. affliction of conscience for in some of the deare Seruants of God that haue appearing vpon them some signes of effectuall Calling a right euidence of hope from Gods promises sweet pledges and signifying seales of Gods fauour by the witnesse of the spirit of Adoption yet there ariseth some scruples about eyther the multitude or greatnesse of their sins now the healing of their errors Dangerous mistaking and vncomfortable mistakings doth most an end arise from the right application of such examples as this I say a right application for the most men doe dangerously and damnably mistake in alleadging the instances of the great sins of Gods seruants 4 Rules to be obserued in alledging examples of great sinners repenting But if thou obserue these
and Binder and in respect of one Faith and Constancie in doctrine Shee is Holy by segregation from the sinnefull world by the inchoation of the grace of Christ and by imputation of his righteousnesse She is Catholique especially in the New Testament in respect of place the Elect may bee in any place in respect of men for it is gathered of all sorts of men and in respect of Time for it shall continue vnto all times euen till time bâ—â— no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three waies Vses First in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning Power Meanes c. thinking to suppresse the being or glory of Christs Church on Earth for the stone that the Builders refused will proue the Head of the corner Secondly in vaine doe the Papists goe about to maintaine their ministeriall Head for the Church is neither without a Head nor many-Headed And it is absurd to excuse it that the Pope is but a Head vnder Christ for the body were monstrous that had two Heads one aboue and another vnder Thirdly in vaine doe carnall men pleade their hopes in Christ when they can yeeld no sound reason to prooue they are Christs Members They are not members of this body vnder this Head that want Faith that haue not the spirit of Christ that are not quickened with the life of Grace that are not wrought vpon by the word of Christ nor built vpon the foundation of the Prophets and Apostles that feele no influence of graces from CHRIST that want the knowledge of Prophets or mortification of Priests or victory ouer the World as Kings that eyther pride themselues in their owne ciuill righteousnesse or can fall away wholy and for euer The second Vse is for Instruction and first as Christ is considered to be our Head wee should 1 Pray that God would open the eyes of our vnderstanding that wee might with sense and affection see what the hope of cur calling is m Ephes 1.19.22 c. to become members of such a Body vnder such a Head 2 Take heede of all pollutions that might any way tend to the dishonour of our Head whether it be of Flesh or Spirit n 2 Cor. 6. 3 Consider our place in this Body and vnder this Head and not presume to know about what is meete o Rom. 12.4.5 4 Vse all meanes to grow in this Body and not pull it backe or shame our Head by spirituall securitie or vnprofitablenesse and to this end wee should sticke fast to the words of the Prophets and not suffer our selues to bee carried about by euery winde of doctrine and follow the truth in Loue p Ephes 4.14 to 16. without pride or discord 5 Obey as the Members doe in Vnion with the Head by faith in Communion with the fellow-Members by Loue and with a naturall voluntarie and not extorted obedience Secondly if the Church be the body of Christ and wee Members of this Body wee should learne to carry our selues one towardes another in all humblenesse of minde and long-suffering supporting one another and keepe the bond of peace in the vnitie of the spirit q Ephes 4.2.3.4.5 And wee should labour to profit one another with the gifts God hath bestowed vpon vs that our graces as holy oyntment may runne downe from member to member and all our Loue should be without dissimulation r Rom. 12.6.9 in giuing honour going one before another in as much as what honour one member receiueth is done in some respect to all And wee should willingly distribute to the necessities of the Saints and reioyce with them that reioyce and weepe with them that weepe Å¿ Rom. 12.10.13.15.16 out of the Sympathy of Members by all meanes shunning to giue offence in the least thing especially not censorious or contentious in matters of indifferencie t 1 Cor. 10.24.14 Lastly all discontentments with our place or calling or estimation in the body and all contempt or enuie at the gifts or place of other Christians should be banished out of our hearts u 1 Cor. 12.15.22.23.26 Thus of the excellencie of Christ in relation to the Church as it is briefly propounded the explication followes The head hath three Priuiledges or excels all the Members in Order Perfection or Vertue and Efficacie The preheminence of Christ is three wayes considered First in respect of the dignitie of Order verse 18. of order I say toward the Members Secondly in respect of perfection in himselfe in the fulnesse of grace verse 15. Thirdly in respect of Vertue Efficacie and influence toward the whole body verse 20. The primacie of CHRIST in order or relation to the Members is twofold First in the estate of Grace Hee is the beginning Secondly in the respect of the state of Glory He is the first begotten of the dead Christ is said to be the beginning in three respects He is the beginning Christ may be said to bee the beginning in three respects First as he is the first fruits for whose sake the rest are accepted and blessed Secondly as hee is the repayrer of the world decayed by mans sinne Thirdly as hee is the beginning of the good things that are in the Church hee is both the obiect and efficient cause of Faith Mortification flowes from his death and new Obedience from his Resurrection Iustification is wrought from his obedience Vses And this shewes the miserie of all carnall men that are not members of Christ in respect of the life of Grace they are dead in respect of Faith they are Infidels in respect of Iustification they are without God in respect of Repentance they walke in trespasses and sinnes in respect of Communion of Saints they are strangers from the Common-wealth of Israell There can bee a beginning of no true felicitie without CHRIST Christ is said to be the beginning of the creation of God a Reuel 3.14 and from thence is inferred a most seuere reproofe of mans lukewarmenesse in matters of Pietie Repentance and Grace Reuel 3. vers 15.16.17 And if Christ be the Authour and beginning of Faith and grace it should teach vs to perseuere in the Faith and contend for the truth and keepe that is committed to vs with all Patience Wisedome and Constancie b Heb. 12.2 And in as much as he is Alpha hee will be Omega as he is the beginning so he will be the end and therefore blessed are they that doe his Commandements And let him that is righteous bee righteous still and let prophane men that will not by Faith and Repentance seeke vnto Christ be filthy still c Reuel 22.11.13.14 The first begotten of the dead Christ as head of the Church holds his relation both to the liuing as their beginning and to the dead as their first begotten There is a threefold
primogeniture of Christ Hee is the first begotten First in respect of eternall generation as he is the Sonne of God Of this before Secondly as hee is borne of the virgin Mary for shee is said to bring forth her first begotten Sonne d Math. 1. Thirdly when God raised Christ out of the Graue hee is said to beget his Sonne for so the words of the second Psalme Thou art my Sonne this day haue I begotten thee are applyed to the Resurrection of CHRIST e Act. 13.33 In that Christ is said to be the first begotten of the dead three things may bee noted as implied heere concerning the members of Christ and three things concerning Christ himselfe as Head First concerning the Members these things may be gathered 1 That not onely wicked men but the true members of Christ die Heb. 9. Psal 89. 2. Sam. 14. The consideration of this that the godly must dye may serue for many Vses first Why doth vaine man dye then without wisedome f Iob. 4.21 secondly how shall wicked men escape g Job 21.32 Esay 28. their Couenant with death must needes be disanulled thirdly it should cause vs deepely to digest the vanities of this life h Eccl. 2.16.17 fourthly it should cause vs to take heede of Eâ—es Least yee die for it is out of all question die wee must and therefore meere it were we should prouide for it without mincing or procrastinating lastly wee should incourage our selues and die like the members of Christ with all willingnesse Faith and Patience 2 The gouernment of Christ reacheth as well to the dead as to the liuing Members This the faithfull were wont of old to note when they would say a man were dead they would say he was ioyn'd to his people This should bee a great encouragement vnto godly men to die 3 From Coherence that if wee would haue Christ to bee the first begotten to vs when wee are dead wee must subiect our selues to his Ordinances that hee may be the beginning of true Grace to vs while we liue Secondly concerning the Head these three things may be noted 1 That hee was among the dead and this was good for vs for thereby hee dissolued the power the Diuell had to inflict death or the feare of it vpon his Members i Heb 2.17 Heb. 9.15 and thereby hee finished the expiation of all our sinnes thereby hee ratified Gods Couenant thereby he kils the power of sinne in vs and thereby he takes away the curse of our naturall death 2 That hee was not onely among the dead but he was begotten among the dead that is raised from death to life and this also was profitable for vs for he rose to our Iustification Rom. 4 23.24 to our viuification Rom. 6.4 to our deliuerance from wrath to come 1 Thes 1.10 3 That hee is not onely begotten but the first begotten among the dead and that in three respects First as hee was more excellently raised then any of the dead are for hee carried no corruption to the graue and hee saw no corruption in the graue and hee was but a short time vnder the power of the graue Secondly in respect of time hee was the first that rose from the dead k Acts 26.23 Thirdly in respect of efficacie it is hee by whose power all the rest rise l 1 Cor. 15.20.22 This must needes be a great comfort to vs while wee liue Iohn 5.21 11.28 against the time our bodies must go into the house of darkenesse the darkesome lodging in the graue onely let vs seeke the vertue of the Resurrection of Christ in this world and the experiment of the vigor of it first vpon our soules in plucking vs vp out of the graue of sinne to walke before God in newnesse of life m Phil. 3 9. That in all things hee might haue the preheminence These words are added for further amplification or Explanation of the former They giue vnto Christ a primacie and preheminence in all things First ouer both liuing and dead as hee is the beginning to the liuing and the first begotten to the dead Christ then hath the preheminence he is first in all things Mat. 28.18 Rom. 4.9 Phil. 2.9 Ephes 1.23 Hee is first many waies first in Time He is first in diuers respects as before all things first in Order hee hath a primacie of order hee is the first to be reckoned and admired in the Church first in the dignitie of Person hee excells in both Natures all that is in the Church or euer was first in Degree n Iohn 1.5 first in Gouernment o Mat. 20 27. Luke 19.4 Esay 9. first in Acceptation with God p Mat. 17.5 lastly hee is first Effectiuely as the cause of all the respect order and excellencie in others hee iâ— the Roote out of which springs all the glory in the Church The vse is first for Terrour to all those that sinne against Christs preheminence as they doe in a high degree that hauing begunne in the Spirit Vses will end in the flesh such as hauing knowne the way of righteousnesse afterwards turne from the holy course with the Dogge to the vomit and with the Swine to the wallowing in the mire q 2 Pet. 20.21 Reuel 2 4.19 Secondly the consideration of Christs primacie and preheminence should learne vs to take heede of climbing in the Church it is dangerous to desire to be chiefe it is almost the sole power of the Head of the Church r Math 20.27 Marke 9.35 10.44 3 Iohn 9.10 Lastly let it bee our care both in heart and life to yeelde Christ the preheminence which we shall doe if we labour to know nothing more then Christ crucified if wee minde the things of Christs Kingdome more then the things of this life if wee make him our chiefe refuge by Faith for all happinesse and reconciliation How we may in life yeelde Christ the preheminence if wee make him our ioy reioycing more in Christ then carnall men can doe in the World for a discontented life denies Christ the preheminence if the zeale of Gods house can eate vs vp if in all our actions wee performe the worship of God first if we stick not to confesse and professe Christ if wee honour the faithfull and contemne the vile and ioyne our selues to such as feare God though they bee despised in this world and lastly when wee can in all things rather chuse to please God then men Verse 19. For it pleased the Father that in him should all fulnesse dwell THere is great reason Christ should bee acknowledged head as in the former Verse by reason of his primacie and preheminence so in this Verse by reason of the plenitude that dwells in him No naturall head so full of senses as hee is full of Grace It is to be noted in the generall that the head should excell the members in gifts and therefore it is
thinges are to be noted 1. the persons yee 2. the time are 3. the manner set downe negatiuely without hands 4. the form of it affirmitiuely putting off the bodie of the sins of the flesh 5. the efficient cause the circumcision of Christ Ob. But it followes not we are circumcised without hands therefore need not circumcision with hands Sol. It followes to vs now in the new Testament because we haue baptisme in steed of circumcision with hands we are buried with Christ by baptisme Ob. But was not Circumsion a more liuely signe Sol. It was not which he shewes to be true both in respect of mortification buried with him and in respect of viuification raised vp together with him by baptisme which is amplified by setting downe what is required in them to whom baptisme is thus effectuall viz. the faith of the operation of God 5. Because none of these can helpe vs in miserie nor further to happinesse when we want it v. 13. The words in themselues expres a two fold estate of Christians First what they are by nature and so 1. they were dead in actuall sinnes 2. they were in the vncircumcision of the flesh in respect of originall sinne Secondly what they were in the state of grace 1. they were quickned 2. they were forgiuen all their sinnes 6. Because Christ hath cancelled the Chyrographie that was against vs which were these ceremonies v. 14. 15. concerning these two things may be noted 1. what the ceremonies were in themselues 2. how the Church was discharged of them For the first they were for honor ordinances of God for vse hand-writings for effect they were against vs. For the second Christ on the crosse cancelled them fastned them and tooke them out of the way yea he spoyled the Diuels and triumphed ouer them openly who had the power to serue execution for forfeitures v. 15. Thus of the reasons the conclusion followes from v. 16 to the end The conclusion hath three branches For first hee concludes against ceremonies v. 16. 17. Secondly against philosophie v. 18. 19. Thirdly against traditions v. 20. to the end In the conclusion against ceremonies note 1. the thinges which are named to be abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the body is Christ In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of mindes 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in there fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall body of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to bee a depth in them Sol. Hee confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenesse of minde 3 In not sparing the bodie But yet he censures them two wayes 1. It is but a shew all this 2. It with-holdeth the honour due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second Chapter VERSE I FOr I would yee knew what great fighting I haue for your sakes and for them of Lâ—odicea for as many as haue not seene my person in the flesh FOr I would ye were throughly informed of it what greate care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but onely heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Verse 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of GOD euen the Father and of CHRIST Greate are the benifits which you and all those that belieue in your parts receiue from our paines in the Gospell for heereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benifits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Verse 3. In whom are hid all the treasures of wisedome and knowledge Versâ— 4. And this I say least any should beguâ—le you with inticing words Vâ—rse 5 For though I bee absent in the flesh yet am I with you in the spirit reioâ—cing and beholding your order and the steefâ—stnesse oâ— your faith in Christ Verse 6. As yee haue therefore receiued CHRIST IESVS the LORD so walk ye in him Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whome are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner
as yee haue receiued CHRIST hitherto And for matter of faith Verse 7. Rooted and built vp in him and stablished in the faith as ye haue been taught abounding therein with thanksgiuing Verse 8. Beware lest there bee any man that spoyle you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ I would haue you by all meanes to seeke to to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue beene taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede lest anie man of what gifts or profession soeuer make a prey of your soules and carrie them away as a spoile And in particular looke to it in three things first in Philosophie not simply in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authoritie of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to bee as the A. B. C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to bee regarded for many reasons wherof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST Verse 9. For in him dwelleth all the fulnesse of the godhead bodily Verse 10. And ye are compleat in him who is the head of all principality and power by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnesse and fufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the verie Angels those excellent potent creatures are subordinate to him and acknowledge him as their head which by the waie shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall Verse 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of CHRIST Verse 12. In that yee are buried with him through baptisme in whom yee are also raysed vp together through the faith of the operation of GOD which raised him from the dead Verse 13. And you being dead in your sinnes and the vncircumcision of the flesh hath hee quickned together with him forgiuing you all your trespasses Verse 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nayling it to his crosse seeing in CHRIST yee haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which stands in the mortification of that bodie of sinnes which yee were guiltie of while yee were in the flesh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answer that we haue baptisme instead of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleeue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you enioy without them for in your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obtained the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastned the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them Verse 15. And hath spoiled the principalâ—ties and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Verse 16. Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the new moone or of the sabbath daies Verse 17. Which are but a shadow of things to come but the body is in Christ Verse 18. Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduancing himselfe in c. Verse 19. And holdeth not the head wherof all the body is furnished and knit together by ioynts and bands c. Verse 20. Wherefore if yee bee dead with Christ from the ordinances of the world c. Verse 21. As touch not taste not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisdome in voluntary religion and humblenesse of minde and in not sparing the bodie neither haue they it in any estimation to satisfie the flesh And the rather because our Sauiour hath not only cancelled them but he hath spoyled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoyle them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therfore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophy and lastly against traditions First I say let no man condemne you or if they doe care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall dayes or moneths or sabbaths that were required in that law For these and all the rest were but shadowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hypocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome
mention of Christ and the Gospell hee abounds in powerfull affections and admirations of these things which may wonderfully abase and humble vs for our barrennes both in thoughts and affections and words when we haue to deale with the things that belong to the kingdome of God Againe if there bee any such treasures in Christ and the Gospell wee may conclude it is not in vaine to deuote our selues to the knowledge of Christ in the Gospell though it cost vs neuer so much pains or care or cost and though we be neuer so much opposed by the flesh and the world Further wee neede not doubt but that all things needfull to saluation and happinesse are contained in the word heere are treasures of wisdome and knowledge wee neede no traditions nor inuentions of men nor decrees of Popes c. The vbiquitaries abuse this place Answer to the vbiquitaries to prooue a reall communication of the properties of the diuine nature to the humane Now for answer to their cauill diuers things may be propounded 1. If the words bee vnderstood of the Gospell then their conceit wholly fals to the ground 2. If they bee vnderstood of Christ yet there is no necessitie to vnderstand them as these treasures are in Christ himselfe only but as they are in his members by communication 3. If as it is in him yet it is not necessarie to vnderstand it of all knowledge in generall but of that which is needfull for the saluation of the Elect. 4. If of all knowledge yet the Apostle saith not that it is in the soule of Christ but in Christ 5. If in the soule what wisdome not increate and infinite but created wisdome Thus in generall In whom Wisdome and knowledge are in Christ in Angels in Men but indifferently The difference of knowledge in Christ and Angels and men in Christ by vnion in Angels by vision in men by reuelation There are diuers gifts conferred vpon the humane nature of Christ the gift of personall vnion the gift of office of mediator and head of the Church the gift of adoration with his diuine nature and the gifts they call habituall which aboue the measure of men or angels are conferred vpon him Which may comfort vs against all our defects in our selues for though we haue so many wants yet wee haue an head in whom wee haue all fulnesse and it should bee our course to make vse of this doctrine by stirring vp our selues daily to lay holde vpon Christ for the supply of our wants out of the riches of his grace Are hidden The admirable excellencies of wisdome and knowledge in Christ are sayd to be hidden 1. In respect of our apprehensions because we can neuer reach to the depth of them 2. In respect of the crosse that followed Christ and his members for the crosse like a vaile obscured the glorie of Christs perfections both in himselfe and the communication of his gifts to his members And may not this teach vs singlenes of heart and humility euen more to seeke to bee good then to seeme to be so Christ was contented his treasures should bee hidden and shall wee fret ourselues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glorie shall be reuealed All treasures Wisdome and knowledge in Christ is called treasures not for the quantitie only but for the worth also for grace and knowledge are the best treasures Which may shew the miserie of all wicked persons for in as much as they are not of Christ they are destitute of the treasures of God and contrariwise they are most happy that haue Christ for in him they find all true treasure riches he cānot be poore that hath Christ nor can he be rich that wāts Christ Quest But what is the cause that so many Christians want treasures and yet professe Christ Answ Either they want workmen to digge for the mine through want of Preachers or else they digge for this treasure in a wrong earth by seeking it but not in the Scriptures or else men know not the mine when they finde it or else they let the earth fall vpon their worke after they haue begun through negligence in sleightly working in their entrance Of knowledge and wisdome The different termes may note but the same knowledge in Christ but for our capacities varied It is true that there is in Christ a most admirable perfection both of the knowledge of contemplation and of the wisdome and discretion of working and practise and thus it was in him in his owne obedience and is still by participation to his members to make them wise and discreet as well as full of vnderstanding and iudgement sure it is that Christ would be rich vnto vs in the gift of holy discretion aswell as in the gift of holy vnderstanding if wee would seeke it of him for hee is made vnto vs of God wisdome a 1 Cor. 1.30 neither can true wisdome bee found in any men vnder the sunne that haue not the true grace of Christ neither can any Christian be found without the grounds of heauenly wisdome such wisdome I meane as none of the wisest men in the world could euer attaine for though it bee true that there may bee and are many deficiencies in such as otherwise truely feare God yet if the best wisdome be enquired after the meanest and simplest Christian doth exceed the greatest and exactest politician or disputer of this world For what wisdome can it be for a man to haue excelling skill to know the secrets of nature or the order of ciuill affaires or the wayes to aduance his own outward estate and yet know no certaine and safe way how to saue his owne soule VERS 4. And this I say lest any should beguile you with inticing words WHereas the Colossians might aske why the Apostle is so large in vrging them to constancie he shewes in this verse that it is to preuent the inticements of seducers 1. It is the dutie of euery Minister to labour by all possible meanes to preserue his people that they be not beguiled t is not enough to teach them true doctrine but they must be watchfull that neither Sathan nor euill men infect and corrupt them 2. It is the vsuall practise of the deuill when the word hath wrought with any power in any place to assay by all meanes to draw away and deceiue the mindes of the people let men looke to themselues and not liue securely for certainly the deuill will attempt them with all cunning and fraud 3. If these words be compared with the Apostles exhortation in the 23. verse of the former chapter it will appeare manifestly that one reason why many are deceiued is there vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and the hope brought by the Gospell they could not haue been so deceiued