to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for of the buriall of the bodie he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guiltie before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ hee may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Certainly there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward waÌ„drings distractions after the world sudden euill propositions against God or his word or prouidence or presence or promises or peoplei mpatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions eâ—ther of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remoouing of these remainders of corruption death commonly ariseth out of the disease of someone part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but wee must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresse of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgment vnapalled these are mightie in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angells of heauen and the prouidence of God is vsually eminent towards these Now for the third might someone say what hath the Christians buriall to doe with Christ how is there any relation between them Answ. Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gratious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ. 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall wee may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondlie for instruction to be carefull to bury our sinnes but here take heed of the dissimilitude for in some things the comparison cannot hold as here in two things for first when we bury the bodies of our friends we bury them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe But let all such as feare God be otherwise minded especiallie let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if wee light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to bury with odours so should we our odours and sweet smelling praâ—ers offered vp in the mediation of Christ. And howsoeuer this worke may seeme difficult yet God many times strangely releiues our infirmities After Iezabel was cast downe and dead â—hey had not been long within but sending out to bury her they found nothing but the skull and her feete and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when wee come â—o finâ—sh our mortification we may by the strange help of God finde the body of the master gon we know not how so as wee shall not be troubled vnâ—esse it be with some skull or
saued but it is most likely they are called so by a Gramaticall Relation to the Abcedaries that as little children beginne at the Alphabet and so goe on to higher studies so did the Lord giue those lawes as the A. B. C. of the Iewes to bee their Paedagogie in the infancie of the Church Now they might be said to be of the world because they were externall rites and subiect to the sight and sense and because they consisted of a glory that was more worldly then spirituall and because worldly men doe most stand vpon that which is externall T is the drift of the Apostle to disswade from the obseruation of those rites because now the law of Moses was abrogated Abrogation is a plausible doctrine in popular estates Proclamation concerning immunities from tributes and taxations or concerning Isonomie that is indifferent libertie for all to be competitors for honors or free for profits of a common-wealth those were wont to be wonderfull gratefull to the multitude and such is the doctrine of abrogation in Diuinitie yet because it may be abused by Epicures it is to be more carefully opened The Law may be said to be abrogated diuers waies 1. When it is antiquated or obsolete so as men are neither bound to dutie nor punishment and thus the ceremonies are abrogated 2. When the punishment is changed onely the obedience still remaining in force as in the law of stealth 3. It is abrogated to the guiltie when the punishment is transferred on an other so as the law cannot exercise her force vpon the guilty person 4. It is abrogated when it is weakned and eneruated by transgressors to breake the law is to loose or dissolue the law thus wicked men by their liues abrogate it Quest. But is the whole law of Moses abrogated Answ No for though Moses be said to giue place to Christ that doth not import a change of the law but of the Law-giuer Moses gaue three kinds of lawes Morall Iudiciall Ceremoniall For the morall Law it may in some sort be said to be abrogated as 1. In respect of the curse and malediction as it did worke anger and made execrable for so there is no condemnation to them which are in Christ Iesus in as much as the law of the spirit of life hath freed them from the law of sinne and death 2. In respect of the inexorable rigour and perfection of it for we are not now vnder the law but vnder grace 3. In some sense it is abrogated in respect of iustification for now it is no more required of the godly that they should seeke iustification by the law but by Iesus Christ. Againe we must distinguish of the persons for the law still lyeth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgments contracts mariage bondage diuorce vowes vsurie and trespasse between man and man These Iudiciall lawes must be considered two waies 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right And thus where the reason of a law is particular there the law is so and binds not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicialls are dead but the Ceremonialls are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroyed as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hithervnto also of the matter of the dehortation the reasons follow And not after Christ. These words conteine the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranâ—ed or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way lead vs after Christ but from him rather in as much as we rest in those works done and neglect the commandement of God Lastly they feed the humors of carnall men and draw away mens mindes from the spirituall worship of God in Christ. Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoild by philosophie if it be not after Christ. Againe hence we may learne a note of tryall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accompted for though they were not forbidden in the morall law we haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgressâ—ion neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other waies of offending against him as To liue without Christ and communion with him To be an enemie to the crosse of Christ To make the doctrine of redemption an occasion of libertie to the flesh To liue after the lusts of men and not after the will of Christ To harden our hearts against the doctrine of reconciliation To hold false opinions concerning the person or office of Christ. To peruert the Gospell of Iesus Christ To persecute or despight Christ in his members To trust in the merit of our owne works To denie him before men To reproch the seruants of Christ Not to beleeue the report of his messengers Not to imitate his graces To offend one of Christs little ones To make diuision or schisme Not to discerne his bodie in the Sacrament To build againe things destroyed To breake our vowes To fall away from the doctrine of Christ To grieue the spirit of Christ To be beguiled from the simplicitie that is in Christ Iesus To cast away their confidence Or to fashion our selues to the lusts of our ignorance Thus of the first reason VERS 9. For in him dwelleth all the fullnes of the Godhead bodily These words conteine the second reason and it stands thus If in Christ there be all
that wee neede not be informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carlesly or without application or with preiudice or not at all or else it is because men smother their doubts and seeke not resolution in priuate by conference or seeking the Law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferans appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes When Gods Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy Thirdly as other Doctrines so especially the doctrine of our reconciliation with God or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attayning of it and by a naturall darknesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Diuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not be brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sio◠that could not be moued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse of the fulnesse of Christ doe all the faithfull receiue euen grace for grace the truth of Sanctification and new Obedience together with the perfection of Redemption and Iustification To conclude euery faithfull man may say as the Apostle said By the grace of God I am that I am The vse is first for instruction euen to labour so much the more earnestly for the certaintie of assurance of Gods grace and free fauour to vs in particular because it will make vs abundant in the worke of the Lord and inrich vs with those things that may further our reckoning against the last day But that wee may speede in suing for Gods grace and wayting for the tydings of his speciall loue wee must labour to be good men and shew it by this that wee be men of holy imaginations Our vnderstandings will neuer be capable of this knowledge till the euils of the thoughts be in some measure purged out and subdued Besides we must take heede of scorning and contemning the meanes of grace and labour for a hatred of euery sinne for till then we neuer get any sound experience of Gods fauour So long as a man makes a mocke of any sinne and securely against the light will commit it so long he remaines vnder the power of folly and vnregeneration but especially wee must labour to get and grow in humilitie for God bestowes his graces on the humble And if God euer comfort vs with his grace let vs so learne to make it our portion and to trust perfectly vpon it as not to receiue it in vaine but obey all the counsell of God and his Ministers that beseech vs to expresse the power of it in our liues Secondly the doctrine of the power of Gods grace doth bitterly reproue foure sorts of men First such as neglect Gods grace and seeke not any particular euidence for it Secondly such as fall away from the grace of God and giue ouer the vse of the meanes of grace which apostasie many times befals such men as will not wash off the pollution nor by mortification stay the springing vp of some bitter roote or other within their hearts such Apostates when they were at the best had in their hearts some imperious lusts and passions or other that they made not conscience of to subdue Thirdly such as turne the grace of God into wantonnesse men that before they haue any reason of comfort vpon the bare hearing of the promises of the Gospell take liberty to liue licentiously and follow their sinnes with presumptuous abuse of Gods mercy These are vngodly men ordayned before to condemnation Lastly such as cannot abide the doctrine of Gods grace but despise and hate the very Spirit of Grace how sore shall their punishment be Thus farre of the Thankesgiuing for the principall meanes of Grace The Instrumentall followes Verse 7. As yee also learned of Epaphras our fellow-seruant who is for you a faithfull Minister of God Verse 8. Who hath also declared vnto vs your loue which you haue in the spirit HEe hath giuen thankes for the Ministery now hee giues thankes for the Minister who is here described by his name Epaphras by the adiunct Loue of others to him beloued and by his Office a Seruant by his willingnes to ioyne with others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow-seruant by his faithfulnes in the execution of his Office which is for you a faithfull Minister of Christ lastly by his loue to his people which hee shewes by the good report hee thankefully giues of
Christ in or before Bread or Wine Secondly when men vse the Sacraments but as bare signes not discerning spiritually the presence of the Bloud and Body of the Lord. Thirdly when men come thither vnbidden being not called nor within the compasse of the Couenant by conuersion Fourthly when men come to eate this Lambe but without the sowre hearbes of godly Sorrow for their sinnes and Repentance Fiftly such as come without Faith by which they lay hold on Christ and Loue by which they are ioyned to Christians Thus of the first Vse Secondly the consideration of the dignitie of Christs bloud should teach Christians to esteeme their new birth It is better to be borne of the bloud of Christ then of all the blouds of men seeing by his bloud wee haue the attonement wee should reioyce in God and comfort our selues in this great prerogatiue that our many sinnes and infirmities are done away in the Intercession of Christ his Bloud speaking better things then the bloud of Abel Thirdly wee should neuer be much perplexed for the ordinary troubles befall vs for if wee looke vpon the Author and finisher of our Faith hee endured the shame and the contradiction of sinners and yet shed his bloud to whereas we haue not yet resisted vnto bloud Fourthly it should enflame vs to a desire of all possible both Thankefulnesse giuing glory to him that shed his bloud for vs and Obedience striuing to walke worthy of the effusion and application of such precious bloud striuing after perfection in all well-doing Of his Crosse. It was needfull our Sauiour should be vpon the Crosse that so hee might be the accomplishment of what was signified by the Heaue Offering and the Brazen Serpent and that so hee might beare the speciall curse of the Law for vs of all deathes the death on the tree being by a speciall Law of God made accursed The consideration of this that Christ suffered on the Crosse should teach vs both Humiliation and humilitie we should be pricked in our hearts to thinke of it that our sinnes caused him so to be pierced and wee should put on all humblenesse of minde when we see him that was equall to God abasing himselfe for vs in the forme of a Seruant to dye on a tree yea the more basenesse hee suffered the more wee should glory and reioyce in his sufferings nothing should glad our hearts more then Christ and him crucified Further Christ dyed on the Crosse to breake downe the partition wall and to slay Hatred And shall Enmitie and Discord liue vvhen Christ is dead Shall he be nayled and shall not our vile affections be nailed downe with him Besides it should be our care to see to it that the Crosse of Christ be not made of none effect which it is when by Faith it is not applyed when the Doctrine of Christ is not Gods power in our soules when our Flesh is not crucified with the lusts of it and when wee take not vp our crosse to follow Christ And lastly when we are so bewitched that we cannot obey the truth By him This is repeated in the Originall though the Translation expresse it not for foure Reasons first to shew how hardly men are drawne to ascribe from their hearts their happinesse vnto Christ. Secondly to shew the necessitie of it It is not possible to be saued but by the imputed righteousnesse of Christ. Thirdly to shew that all things in Christs action and Passion were meritorious least men should superstitiously dote or dreame vpon his Bloud or the word of the Crosse or the signe of it or the like There is no merit in Bloud but as it was in him Fourthly to exclude the worship of Angels which abuse began then to grow among the Colossians Both the things vpon earth This All things by a distribution is againe repeated to medicine the doubtfulnesse of Gods Children which question it whether Christs merits extend vnto them as also to inflame vs to an admiration of the vertue of his death by considering how it extends On Earth Note here two things First that eternall life is begunne in this life wee shall neuer see Gods face in Heauen if wee taste not of his fauour on Earth And if this must be begun on earth why doe men deferre so great a worke as their reconciliation as if it belong to heauen rather then to be done on earth yea this taxeth the slownesse of heart and discontentment of Gods Children This knowledge ioy affection c. is the same thou must haue in heauen And wee should learne hence to liue on earth like the Citizens of Heauen that new Ierusalem Citizens will not liue so rudely as the Country Swaines much more oddes ought there to be betweene Sarazons and Hagarens if I may so say much difference betweene them that dwell in Sion and those that haue no portion but in Sinay Gods Children are the Sonnes of the Free-woman and Citizens wickedmen are the Children of the Bond-woman and forrainers and strangers from the Common-wealth of Israell Secondly where hee saith vpon the Earth and yet in Heauen I might note the vncertaintie of our abode on earth wee haue nothing to possesse but the out-side of the earth which is ready to shake vs off daily All things in Heauen For the meaning of these words wee know that there are in Heauen both Angels and Saints And it may be questioned whether Angels be reconciled in Christ or no though Angels sinned not yet Angels haue gain'd by Christ a more perfect adhering to God and establishing in their standing encrease of knowledge and of Ioy yea the Angels are reconciled by Christ thus that is they are made friends with vs with whom they are at enmitie yet I thinke this is not meant here but the Saints onely are intended because it seemes he entreateth here of Christ not onely as head for so hee is head of Angels but as Mediator betweene parties fallen out Whence wee may note two things first that the very Saints now in heauen once needed the merits of Christ none come there but were first reconciled which may be a comfort to the afflicted spirits of mourning and drooping Christians if they consider that the greatest Saints did neede remission of sinnes as well as they And besides it pounds to pieces merit of workes inasmuch as they come not into heauen but by the merits of Christ. Secondly wee may learne that Christ merited not onely our persons but our grace and glory Verse 21. And you hath hee now also reconciled that were in times past strangers and enemies because your mindes were set in euill workes HItherto of the description of the Redeemer as hee stands in relation to the whole Church In these two Verses hee is described by relation in particular to the Church of the Colossians In this description consider two things First the miserie the
heires of the Kingdome They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that we despise not this riches of the bountifulnesse of God when in the Gospell it is offered vnto vs though wee may goe on with the hardnesse of our not repenting hearts yet if by speedy repentance wee preuent not our ruine we shall heape vp wrath against the day of wrath euen the day of the declaration of the iust vengeance of God vpon such obstinate and secure sinners 3. Let not worldly rich men glory in their riches but rather vse their outward riches as helpes to further them vnto this true treasure else their riches shall not shelter them in the day of Gods wrath against the woes denounced against them Lastly would any man know some sure way how to thriue with great successe in these spirituall riches let him then amongst other things especially remember to pray hard for the Lord is rich to all them that call vpon him Thirdly CHRIST is in the faithfull hee liues in them hee dwels in them but that this doctrine may be more fully vnderstood I propound fiue things 1. How Christ is conceiued into the soule of the faithfull 2. By what effects he discouereth himselfe to be there 3. What they get by his comming 4. What intertainement they ought to giue him 5. Who haue not Christ in them For the first there is this order First God secretly giues Christ to the beleeuer and the beleeuer to Christ then Christ begins to manifest himselfe riding in the Chariot of the word The word that before was a dead letter receiueth life by the presence of Christ and that both in the Law and the Gospell The law being made aliue attacheth the particular sinner and playeth vpon him the part of a Sergeant accuser Iaylor or Iudge And the sinner putting in baile the Law brings him to Christ and will not let him goe to another then the Gospell gets aliue and crucifies Christ before his eyes and propounds varietie of sweet promises The sinner being beaten and wounded almost to death before hee would yeeld to the arrest of the Law seeing now whither he is brought laments with vnspeakeable groanes his owne sinnes and the horrible torments hee sees the Sonne of God put to for his sake and at the same time the spirit of the Sonne working faith a wide dore is opened Christ enters in with vnvaluable ioyes wrought in the heart of the sinner Now if you aske by what effects Christ discouers himselfe to be there I answere there is a light when Christ comes in that giues the knowledge of the glory of God in the face of Christ And being rauished they behold as in a mirrour the glory of God and are transformed into the same Image the spirit of God making them suddenly new Creatures 2. The conuert now findes a sauour of the things of the spirit and his heart is bowed to be subiect to the law of God 3. Hee is baptized with the fire of zeale and holy affections and desires 4. There appeares a battell and combat in the soule and much Iusting on eyther side the spirit resisting with teares and strong cries 5. In this combat Christ vndertaking the battell sends out by his ordinances his arrests and apprehends one by one euery imagination that rebelliously puts it selfe forward in the opposition and exalts it selfe and will not leaue till it be brought in subiection so as the obedience of Christ may haue the vpper hand 6. The spirit of the Sonne discouers himselfe as a spirit of supplications by which the tender infant beginnes to learne with holy desires and secret incouragements to speake in Gods language and by prayer to make knowne his griefes and wants in the best manner vttering his affiance in God as a Father 7. The loue of God and of Christ and of Gods Word and Gods people is shed abroad in his heart and it now constraineth him to holy duties 8. The body growes dead in respect of sinne and the spirit is life for righteousnesse sake resolution more and more increasing both for reformation of sinne and new obedience 9. Hee findes himselfe proclaimed free the prison doore set open his fetters knocked off his wounds made by the law healing apace his debts paid and himselfe in a new world inioying a true lubile 10. Hee liues thence-forward by the faith of the Sonne of God for Saluation for Iustificaâ—ion and for preseruation 11. The heauenly dewes of spirituall ioyes often water and refresh his heart in the vse of the meanes with delightfull peace and tranquilitie in his heart and conscience Lastly in a holy couenanting with God his daily purposes and desires are to cleaue vnto God deuoting and consecrating himselfe and his vowed sacrifices vnto God in the mediation of Christ. Thirdly the benefits he hath by the inhabitation of CHRIST are such as these 1. GOD is in Christ reconciling him not imputing his sinnes 2. Christ is made vnto him Wisedome Sanctification Righteousnesse and Redemption 3. All the promises of Christ are to him Yea and Amen hauing the earnest giuen in the spirit and the same sealed by the same spirit 4. Hee is not destitute of any heauenly gifts but hath the seeds and beginnings of all sauing graces 5. The grace of Christ shall be sufficient against all temptations by the power of Christ that dwels in him and as his outward afflictions doe abound so shall the consolations of Christ abound also 6. Paul is his and Apollo is his yea all things are his as he is Christs hath his interest in all the means of saluation 7. God hath giuen him Christ how shall hee not with him giue him all other things also Finally eternall life is the gift of God in and with Iesus Christ For the fourth if you aske what you must doe when you finde Christ in your hearts I answere if you liue in the spirit walke in the spirit let olde things passe and all things be new for if you be in Christ Iesus you must be new Creatures the olde conuersation in times past will not now serue turne but the olde man with his deceiueable Iusts must be cast off Now thou must learne also to liue by faith and not by sence and carnall hopes as thou hast done For CHRIST keepes his residence in our hearts by faith for in that wee henceforth liue in the flesh wee must resolue to liue by the faith of the Sonne of God that liueth in vs being assured that in him are all the treasures of holinesse and happinesse And to this end thou must pray constantly to God that thou mayst be able to discerne the length bredth depth height of this loue and louing
Chyrographe a bill of debt and it accuseth by ordinances that is it taketh conclusions from the law of God to arrest or condemne the sinner But most vsuallie it is referred to the ceremoniall law by some of them men did enter into bond as by circumcision so saith the Apostle he that is circumcised is bound to keepe the whole law Gal. 5.5 By others of them men made bills of debt circumcision confesseth corruption of nature by propagation The washings were open confessions of the foulenesse of our liues in the sacrifices men subscribed to their owne death and damnation for they confessed they had deserued to die in steed of the beast The words may be true of all but most principally of the ceremoniall law In generall he here intreateth of deliuerâ—nce from the ceremonies of Moses then two things may in particular be noted 1. What the ceremonies were in themselues 2. The manner or meanes how the Church was discharged of them For the 1. if we require what they were They were 1. for honor ordinances of God 2. for vse hand-writings 3. for effect they were against vs or contrary to vs. Ordinances Some read for ordinances some read by ordinances some with ordinances and some of ordinances They that read for ordinances say the hand-writing was for ordinances that is either in fauor of the decrees that were against vs or for the better assureing of the keeping of the ordinances it was by ordinances viz. euangelicall for they say the decrees of Christ did euacuate the lawes of Moses They that read with ordinances say that the hand-writing was the debt of death which Christ tooke away with the ordinance that is the externall rites and rudiments of Moses But I thinke the sense is cleere as it is here rendred of ordinances And so the point to be obserued is that the ceremonies imposed vpon the Iewes were Gods ordinances which may shew vs that God did take vpon him the right to binde the conscience of men by ceremonies 2. Seeing Christians are freed from them by God himselfe therefore the Apostle would haue them stand to their libertie 3. This should exalt the praise of the morrall law if they were bound to obserue the very ceremonies because they were Gods ordinances then much more should wee bee carefull to keepe the morrall Hand-writings This word notes their vse because men are by nature wonderfull slow to acknowledge their misery therefore the Lord in all ages did driue men vnder their hands as it were openly to make profession of their owne sin-guiltinesse and fall that so Gods iustice might be clered Therefore were the sacrifices required presently after the fall and baptisme now is of like nature to shew vs our naturall vncleannesse that need to be washed Against vs In effect they were against vs. The ceremonies were against vs that is against the Iewes 4. waies 1. As they were bills of debt 2. As they told the longing wife that her husband was long after to come 3. As they proclaimed God infinitely hating sinne so as he must haue attonement in bloud and that daily 4. As they were transgressed in respect of the right manner of obseruing them Now though these ceremonies belong not to vs Christians yet we are in the same debt by nature that they were though wee haue not that way of expressing our debt Quest. But how could that which God commanded them to do be against them Answ. Many waies 1. When they failed in the matter as when they offered strange fire or sacrificed their sonnes 2. When they did anger God by omissions or delaies as when Moses triâ—led out the circumcision of his sonne 3. When they did it for wrong ends as when the whore would sacrifice to colour her whoredomes Pro. 5. or when men did thinke thereby to make amends for their sinnes Ier. 7. or when they vsed them for the hurt of Gods children as Balaam vsed his sacrifice 4. When they mingle their owne inuentions with Gods ordinances and their feare towards God was taught by the precepts of men 5. When they did vse them as a burthen and it was a wearinesse to them Lastly when they that vsed them were wicked men and did vse them without knowledge or faith or repentance for their sinnes or the care of the due manner as many places of scripture shew And thus may the very law of God be against vs still aswell as against them The vse of all this cheifly may be to shew the miserie of euery impenitent sinner his sinnes are vpon record there is the hand-writing against him let him looke vpon sacrificing Iewes and there he may behold man daily in effect saying thus Thus must it be done to the man that repenteth not of his sins the obligation lies forfeited and the Lord may call vpon him for his debt of 10000. talents when he hath not a farthing to pay and then he will be cast into prison Againe when he saith vs he shewes that this is the estate of all men by nature there was a hand-writing against the very Apostle himselfe and such as were in the visible Church therefore he saith against vs. Thus of what the ceremonies were in themselues Now of the discharge from them there two things may be noted 1. The manner Christ put them out tooke them away fastned them 2. The meanes viz. the Crosse. The summe is that Christ Iesus by his sufferings on the Crosse paid our debt and freed vs from the hand-writing that was against vs the anger of God conceiued against vs for the forfeiture was thereon by the bloud of Christ appeased and forgiuenesse of sinnes and debts therein merited And by the bloud of Iesus the faithfull ouercome the deuill that had power to destroy by reason of the forfeiture and because none of the former agreements would serue by reason of mans weaknes therefore God makes a new couenant and seales it by the bloud of Christ vpon the Crosse and if we would be assured of our release in particular First for the forfeiture in Paradice we receiue an atonement in the bloud of Christ And he that from the curse in Paradice had power ouer death was now by Christ destroyed And for the law of Moses we are by Christ deliuered both from the rigor of it and from the curse of it his owne sacrifice being the propitiatorie to still the cry of the Law and to hide it from the eyes of Gods iustice h and as for the writing of the conscience the bloud of Christ cleanseth it from dead workes and quieteth it in the declaration of forgiuenes and it maketh intercession for sinne after calling to keep it quiet and as for the ceremoniall hand-writings they were both fulfilled and abolished in the sacrifice of Christ on the crosse hee himselfe saying It was finished And the more to assure vs of our safetie from these forfeitures he vseth those diuers phrases of putting
appertaine to filling of the flesh In these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singular proannesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why hee condemnes them and these are 6. First ye are dead with Christ and therefore yee ought not to bee subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were are rudiments or waies of instructing the world in the principles of the Kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sence you haue of them 4. The matter of them is light and vaine and idle v. 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntary religion 2. In humblenesse of minde 3. In not sparing the body which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctity 2. It with-hoolds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practized with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions heere condemned are such rites customes or obseruations as men binde their consciences to to obserue or practize in the ciuill life of man Besides the instances in the text such are the obseruation of euill dayes or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lie in a sieue or such like about weomen that lye in Such is the not marrying with kindred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birdes or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying in the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if ye be dead with Christ In these words diuers things may be obserued 1. Heere we see the necessity of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christor no If ye be dead with Christ. 3. Note heere the praise of a mortified life for when he saith if yee be dead in Christ it imports that to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c. common with Christ. 5. In speciall they haue death common with Christ. They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes for their benefit 2. Because when their bodies die they die in vnion with Christ. 3. Because the vertue of Christs death is deriued to their souls whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sin conueiued in the ordinances of Christ and applied by the spirit of Christ. 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for triall and comfort For triall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ. For comfort to the mortified thou art in Christ and hee will neuer leaue thee nor forsake thee till hee hath raised thy body and cured thy soule Thus of the wordes in themselues they are also to bee considered as they are heere vsed against traditions and so they are two wayes Christ is dead and in his death ye are freed from all bondage of soule to any thing but the will of God and therefore t' is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ ye be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should bee of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though ye liued in the world are ye burthened c Quest. Doe not the faithfull liue in the world that he saith with such a salt interrogation as though ye liued in the world Answ. They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life So Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a
religious or politicall For religious truth being asked of our faith wee are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgment As for the truth before a Iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to anoint Dauid And thus of the catologue of Iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is conteined three reasons to inforce the mortification of iniuries I. They are the works of the old man and they haue by profession put off the old man and so they should do his works II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renewed after the image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen and contrariwise if they do conscionably striue after the holinesse of Christ and the mortification of sinnes he will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to bee auoyded both the old man and his works 2. the maner imployed in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatry by others to be their custome and habit in sinne but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne onely seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne 2 The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called ould to distinguish him from the second Adam and partly in respect of our state of corruption which in the renewed estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be ould also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastenâ— old age and death vpon their bodies also in some men sinne may be said to be old in repect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it Thus of his nature now of his workes The works of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiueable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed we must vnderstand that he giues lawes to the members against the law of God and the minde that he frames obiections and lets against all holy duties that he striues to brâ—ng the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and works both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he workes Atheisme impatience contempt carnall considence hypocrisie he forges and frames continually and multiplies euill thoughts he works lusts of all sorts he works anger rage malice griefe euill suspitions and the like Outwardly he works all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward works are set downe in the Epistle to the Galathian he is heere in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his works because he rests not in euill dispositions but will burst out into action besides it is his trade â—o sinne and they are well called his works because they are properly a mans owne for till a man repent he hath nothing his owne but his sinne and it is to be obserued that his works indefinitely must be put away as if the holy ghost would imply that all his works were nought for his best works are infected with the viciousnesse of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom only they can be accepted Thus of the matter to bee reformed the manner followes Put off The faithfull are said to put of the old man six waies 1 In signification or sacramentally and so in baptisme 2 In profession or outward acknowledgment and so we professe to leaue off the practise of sin 3ly by Iustification and so the guilt of sinne is put off 4ly by relation and so in our head Christ Iesus he is euery way already perfitly put off 5ly by Hope and so we beleeue he shall be wholy remooued at the last day 6ly by Sanctification and so he is put off but in part and inchoatiuely the last way is heere principally ment Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word and to be sanctified by the word The word first begins the worke of reformation it informes renewes chaseth away the