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
the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwells in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church verse 19. Thirdly in respect of efficacie or influence through the whole body for from him flowes Peace and Reconciliation verse 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplied out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church Verse 21 22. In the description of his relation to the Church of the Colossians he vrgeth them with two things first their miserie without Christ 2. the remedy of their miserie by Christ Their miserie stands in two things first they are Strangers secondly they are Enemies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes verse 22. In setting downe their remedie hee notes 1. the Meanes 2. the End The meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight verse 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe Verse 23. and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the dutie required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoided viz. vnsetlednesse or reuolting in the words Be not mooued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is that hee preacheth and therefore it should bee that they should keepe fast the second is the testimonie of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimonie of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancie in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mysterie fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. Verse 28. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. Verse 29. The seuenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timotheus our Brother the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the flesh the Lord annointed separated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST that are separate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints euen that God that by an eternall and vnexpressible generation is
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
Knowledge 3. the Measure filled with it Of his will Will is a propriety in God Proprieties in God Proprieties in God are either Personall or Essentiall the Proprieties of the Person are such as these in the Father to beget and send foorth of the Sonne to be begotten and sent forth and of the holy Ghost to proceede the Properties of the Essence are of two sorts some note the Essence as they say à priori and these are such Proprieties as are incommunicable that is are so in God as they are in no Creature as Infinitenesse and Simplicitie free from all mixture parts or composition some note out the Essence à posteriori and these are such as are first and principally in God but in the second place communicable to the Creature and of this sort are Power Wisdome amd Will in God The will of God is either The Will of Gods good pleasure or The Will of his pleasure The Will of Gods good pleasure is in things where the effect is good The Will of his pleasure is in things where the effect is euill Bene placiti Placiti and so hee wils in respect of the end but not in respect of the meanes to the end as Sinne and some Miseries The Will of Gods good pleasure is heere meant and this is secret or reuealed The reuealed Will is heere meant The reuealed Will of God is of foure sorts It is 1. His determining Will concerning vs what shall become of vs c Ephes 1.5 2. His prescribing Will where hee requires either Obedience and this is reuealed in the Law or Faith and Repentance and so it is reuealed in the Gospell d Ephes 1.9 Acts 22.9 3. His approouing Will and that is that Will by which hee graciously accepts and tenderly regardeth those that come to him in Faith and Repentance e Gal. 1.4 Mat. 18.14 John 1.23 4. His disposing Will and this is the will of his prouidence f 1 Cor. 1.1 Rom. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prescribing Will of God is wholly reuealed the other three but in part and by consequent Thus of the Will of God Knowledge This is the Grace by which the Will of God is apprehended The originall word is three waies accepted Sometimes for Knowledge so ordinarily Sometimes for Acknowledgement as it is translated in these places Luke 1.4 1 Cor. 16.18 2 Cor. 6.9 Sometimes for Knowing againe All three sences may be heere well considered off First of knowing Gods Will. Heere I consider three things first what we must know secondly why or the motiues to perswade to seeke for knowledge thirdly the meanes to be vsed thereunto What wee should seeke to know For the first wee must know that God doth approoue of vs in Christ the approouing will And this is so necessary that our hearts can neuer bee rid of the occasion of feare of our Reprobation till wee doe know it g 2 Cor. 13.5 Secondly we must know what God hath determined of vs his determining will To this end hath God giuen vs his Word and Spirit that wee might know what hee hath prepared for vs if wee loue him h 1 Cor. 2.9 Thirdly wee must labour to know what hee requireth of vs his prescribing will It is sayd of Dauid Acts 13.22 that hee did all the wils of God and so should wee also labour to know and by practise expresse the power of all Gods wils and the rather seeing we haue fulfilled not the will but the wils of the flesh from time to time i Ephes 2.3 Motiues to knowledge For the second there are many things might enflame vs to the desire of knowledge For this is the glory of Gods Elect not riches not strength not carnall wit k Ier. 9.24 It is the singular gift of Gods grace and speciall portion of his Chosen l Marke 4.11 It is a great sinne and greeuous curse to want it m Hos 4.11 but a damned plague to contemne it n Iob 21 14. Knowledge Why it is more excellent then all things all but losse and dung in comparison of it o Phil. 3.9 Without it Zeale is little worth p Rom. 10.2 and Sacrifice is in vaine q Hos 6.6 What shall I say This is eternall life to know God and whom he hath sent Iesus Christ r Iohn 17.3 Rules for attaining knowledge Thirdly what must wee doe that wee may attaine to the knowledge of Gods will I answer First wee must get to bee true members of Christ for No man knoweth the Father but the Sonne and they to whom the Sonne reuealeth him ſ Mat. 11.27 Secondly we must conscionably practise what we doe already know by the light of Nature or generall light of Religion and then Christs gracious promise lyeth for the further reuelation euen of sauing knowledge t Iohn 7.17 Thirdly men neuer soundly prosper in the attainment of sauing knowledge till they haue beene in the furnace of affliction of Conscience after men haue beene wounded in spirit and their hearts smitten within them they will then know and endeauour themselues to know u Hos 6.1.3 But this Question may be excellently answered out of two places of the Apostle Paul First in the 12. of the Rom. 1.2.3 The Apostle shewes that a man must doe fiue things if hee would know what the good and acceptable and perfect will of God is First hee must deuote himselfe to a religious course of life this hee calles sacrificing of our selues to God Vers 1. Secondly hee must no more follow the fashions of the world Thirdly hee must by prayer and the vse of all the meanes repent for the sinnes of his minde and get a new minde to put his knowledge in Ver. 2. Fourthly hee must be prouing and trying often examining himselfe and trying his euidence concerning the faith of Gods good will to him as the hope of his glory Verse 2. Fiftly hee must not bee ouer-curious to prie into such knowledges as concerne him not but be wise to sobriety labouring especially by hearing and practise to get within compasse of the knowledge of his owne Iustification Sanctification and Saluation Vers 3. Againe in the 5. of the Ephesians Vers 14. to 22. to gaine the true light of Christ and vnderstand Gods will the Apostle shewes that wee must doe nine things First wee should awaken our selues out of the spirituall slumber of our hearts labouring by prayer and meditation of our danger to force open the eyes of our mindes Awake thou that sleepest Ver. 14. Secondly wee must forsake the company of wicked and carnall men that haue no taste nor feeling of things that belong to the kingdom of God Stand vp from the dead Verse 14. Thirdly wee must walke circumspectly precisely the originall word is being resolued to make a conscience of all our wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else in vaine to goe about to digge for knowledge
Verse 15. Fourthly wee must allow much time for hearing and reading and conference euen as men that meane to redeeme all the time past they haue vnprofitably spent Verse 16. Fiftly wee must bring a minde willing and desirous in all humility to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Verse 17. Sixtly wee should in speciall take heede of drunkennesse or any kinde of tipling wherein is excesse Verse 18. Seuenthly wee must labour for a cheerefull spirit and a glad heart and shew it by singing of Psalmes making melody in our hearts to God a heauy spirit is dull of apprehension Verse 19. Eightly wee must giue thankes for all things readily acknowledging euery mercy and reioycing for any successe in the meanes Vers 10. Lastly wee must submit our selues one to another euer willing to learne in any thing of any body Ephes 5.21 Hee that scorneth enformation is a foole Thus of Knowledge Secondly it is not enough to know but wee must acknowledge the will of God that is by a constant and open diligence in the vse of the meanes Of acknowledgement or profession and conscionable heedefulnesse euen in all things in practise wee must hold foorth the light of the truth in a religious profession of it in communion with the Saints and separate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neither is it a precise humour in some few but God would haue all come to the acknowledgement of the truth x 1 Tim 2.4 not to heare it or to know it onely Without this I will not say absolutely a man cannot bee in Christ but this I say with the Apostle A man cannot bee perfect in Christ and of ripe age y Ephes 4.13 By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world z 2 Pet. 2.20 and because that many men will by no meanes drawen to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence * Rom. 1.18 Only two things are to be vrged vpon professours heerein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement a 1 Tim. 2.4 or else acknowledgement will bee a vaile for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the curse Heb. 10.26 Thirdly wee must know againe this hath three things in it First Of knowing againe we must bee often viewing and looking ouer our euidence to bee sure of the whole and euery part of it as wee would doe if wee had assurances for matters of the world Secondly because sinnes after calling doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thridly wee must know the truth of God not onely in our mindes by vnderstanding and thinking of it but wee must know it againe in the affections of our hearts in respect of sence and feeling and againe after that in the practise of our life for that is experimentall knowledge and the very power of godlinesse Vse This Doctrine of the knowledge of the will of God reprooues many sorts of men First such as desire not knowledge at all b Iob 21.14 and so perish for want of it c Hos 4.6 2 Thess 1.8 Secondly such as sometimes desire knowledge but they will not vse the meanes or not constantly or not all the meanes Thirdly such as will know something of the prescribing Will of God but neuer heede his approouing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reprooues the carelesnesse euen of Gods people many times neglecting to make their Calling and Election sure by looking often ouer their euidence and renuing their knowledge and labouring the cure of their natures from slumber and relapses Thus of Knowledge Obser 1 Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings wee must bee filled with all knowledge d Rom. 15.14 not onely get Grace and Truth but bee filled with it e Iohn 2.14 so full of Wisdome f Acts 6.3.5 of Faith and Power g Acts 6.8 of Good-workes h Acts 9.36 of Ioy in Gods fauour i Acts 2.28 of all Hope k Rom. 15.13 full euen with the fulnesse of him that filleth all things l Ephes 1. vlt. But it is contrary with the most men for wee may complaine out of diuers Scriptures euen of them that they are filled not with Grace Knowledge Faith Workes c. but with the Leprosie of all spirituall Infections m Luke 5.12 with all Deceit n Acts 13.10 with Wrath euen when they heare Gods word o Acts 19.28 with worldly Greefe and Passions p Iohn 16.16 with all kindes of Vnrighteousnesse q Rom. 1.19 with Drinke r Ephes 5.18 with the measure of their Fathers Sinnes Å¿ Matt. 23.32 yea so wretchedly vile are the liues of many that they shew themselues to bee filled with the Diuell himselfe t Acts 5.3 but the workes almost of none are perfect or filled before God u Reu. 3.2 Secondly that there is something in Grace or Knowledge still wanting Obser 2 wee know but in part Mans heart may be compared to a Vessell the meanes to a Pipe the Spirit of God to the Wheele that beates the water into the Pipe the Minister is the Seruant that opens the Cocke and then the reason why we know but in part is either the Cocke alwayes runnes not or not alwayes in the same measure and sometimes our Vessels are filled with other things as the cares and lusts of the World and so they runne ouer and vsually our Vessels runne out and lose what we receiue by the meanes Obser 3 Thirdly the knowledge of the will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanity and vexation of spirit x Eccles 1.2 Nothing can fill but knowledge spirituall things Earthly things cannot fill neither the knowledge of them nor the vse or possession of them because they are not infinite nor eternall besides there is nothing new nor are they of a like nature with the Soule they are enioyed with vexation and much sacietie for our affections will not loue them still yea most an end the vanity of mens mindes so turneth deuises concerning their knowledge or vse that death or losse takes them or vs away before they can finde out that way of vsing of them that could satisfie and fill the heart Obser 4 Lastly nothing but the will of God bindes conscience the Apostle of purpose layeth the foundation in the Preface concerning the knowledge of and resting vpon Gods will that so be
a speciall Law of God made accursed Vses of Christs crosse The consideration of this that Christ suffered on the Crosse should teach vs both Humiliation and humility we should bee pricked in our hearts to thinke of it that our sinnes caused him so to bee pierced i Zach. 12.12 and wee should put on all humblenesse of minde when wee see him that was equall to God abasing himselfe for vs in the forme of a Seruant to dye on a tree k Phil. 2.8 c. 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 l Gal. 6.14 Further Christ dyed on the Crosse to breake downe the partition wall and to slay Hatred m Ephes 2.16 1. Cor. 1.13 And shall Enmitie and Discord liue when Christ is deâ—d Shall hee be nayled and shall not our vile affections bee nayled downe with him Besides it should bee our care to see to it that the Crosse of CHRIST be not made of none effect n 1 Cor. 1.18 which is when by Faith it is not applied when the Doctrine of Christ is not GODS power in our soules when our Flesh is not crucified with the Lusts of it o Gal. 5.24 and when wee take not vp our Crosse to follow Christ p Math. 10.38 And lastly when wee are so bewitched that wee cannot obey the truth By him By him repeated for foure reasons This is repeated in the Originall though the Translation expresse it not for foure Reasons first to shew how hardly men are drawn 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 conclude the worshippe of Angels which abuse beganne 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 farre it extends On Earth Note here two things First that eternall life is begunne in this life wee should 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 Citizens will not liue so rudely as the Country Swaines much more oddes ought there to be betweene Sarazens 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 wicked men 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 vncertainetie of our abode on earth wee haue nothing to possesse but the outside of the earth which is ready to shake vs off daily All things in Heauen For the meaning of these words wee know Whether Angels be reconciled in Christ or no. that there are in Heauen both Angels and Saints And it may bee 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 r Luke 15.10 yea q Ephes 3.9 the Angels are reconciled by Christ thus that is they are made friends with vs with whom they were 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 Angells but as Mediator betweene parties fallen out Whence wee may note two things first that the very Saints now in heaâ—en 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 sins as well as they And besides it pounds to pieces merit of workes inasmuch as these Saints came 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 works 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 Colossians were in without Christ Secondly the remedie in Christ Their miserie is both propounded and expounded It is propounded to stand in two things viz. Alienation and enmitie It is expounded in two things viz. that they were thus miserable first in their Mindes secondly in their Workes the remedie followes in the next Verse Before I come to consider of their miserie there are certaine wordes of Coherence to be weighed viz. And you hath hee now also reconciled where obserue first the word of Connexion And secondly the benefit repeated reconciled Thirdly the person whom you Fourthly the time when hath now Fifty the person who Hee Six things obserued from the coherence From the generall consideration of the matter contained in this Verse and the next with the Coherence six things may be obserued First that CHRIST is a true Head to euery particular Church Secondly that then is any people happy and not before when the Gospell gathers their soules to God Thirdly they cannot be miserable that cease to be strangers and enemies to God whatsoeuer their outward estate be Fourthly Doctrine must be applied For the humiliation of Gods Seruants so to Dauid For the conuincing of the wicked so to Ahab For the triall and detection of the temporary Faith so to Herod For the hardening of the reprobates and their reiection and cutting downe by the Sword of Gods seruants and for the speciall consolations and directions of Gods Seruants And therefore Ministers should imploy themselues in application and to that end should study for power of matter as well as forme of words
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
1. Ceremonies vvere shadovves in diuers respects In respect of certaintie of signification the shadow is a sure signe of the body so was this of Christ to come 2. In respect of causation the body causeth the shadow so is Christ the cause of all ceremonies 3. In respect of the obscuritie of signification a shadow is darke so were the ceremonies 4. In respect of cessation a shadow is quickly gone so were the ceremonies they were not to last for any long time Lastly they were shadowes as they were types so the lambe was a shadow of Christ and the Arke of the Church c. They were shadowes not giuen to iustifie but to shew iustification by Christ It is added of things to come to keepe off the blow from our Sacraments which are no shadowes of things to come but of things past But the body is in Christ The words are diuersly interpreted some referre the words to the next verse but without reason some supplie a word body and reade but the body is the body of Christ but the plaine meaning is that the truth and substance of all the ceremonies is now enioyed by the Church in and by Christ in whom all is now fulfilled and therefore heauen should now suffer violence and the children of Sion should now reioice in their King and Christians should stand fast in the libertie that is brought vnto them in Christ Iesus VERS 18. Let no man beare rule ouer you by humblenesse of minde and worshipping of Angels aduancing himselfe in those things he neuer saw rashly puft vp with his fleshly minde 19. And holdeth not the head whereof all the body furnished and knit together by ioynts and bands increaseth with the increasing of God IN these two verses hee concludes against philosophie and therein specially against Angell-worship a deuice like the old doctrine of the Platonists concerning their daemones tutelares The Diuines also that first broached this apostaticall doctrine in the Primitiue Church were Philosophers and if the Papists will persist in Angell-worship they must beare it to be accounted better Philosophers then Diuines The Apostle makes foure obseruations vpon these that bring in this worship of Angels 1. That they attribute that to themselues which is proper to God namely to beare rule ouer the consciences of men in matters of religion though they pretend to bring in those things because they would haue men thinke humbly of themselues 2. That they thrust in for oracles not things they haue seene and heard but deuised of themselues 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuices 4. That this course tends to the high derogation of the honour of Christ who only deserues all glory and by whom alone all the suits of the Church are dispatched The men then that vrge these things are 1. Hypocrites they pretend one thing and intend another 2. They are ignorant persons 3. They are proud and insolent in selfe-conceit 4. They are prophane without Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man beare rule ouer you The originall word hath troubled Interpreters but is for the most part rendred either beare rule ouer you and so play the part of a Iudge or rector or else defraud you of your prize it is granted by all to be a word taken from the manners in the olympiads or other-where who runne for prizes among whom there was one they caled Brabeutes that is one that by appointment did sit as iudge and gaue the prize to the winner If it be taken in the first sense viz. let no man beare rule ouer you then the Apostels meaning is to warne them for the reasons aboue rehearsed and herewith adioyned not to suffer their teachers to lord it ouer them in their consciences as before he had charged them not to let them carrie away their soules as a prey vers 18. or to condenme them vers 19. This may teach the Ministers of the Gospell to know and keepe their bounds and the people likewise not to suffer any to beare rule ouer their consciences with their owne deuices It condemnes also the hellish pride and imperiousnesse of the popish clergie in playing the Iudges ouer mens consciences at their owne pleasures seeing we haue no Iudge nor Law-giuer but only Iesus Christ to whom the Father hath giuen all power Quest But haue not the Ministers of the Gospell power vpon obseruation of the runners to be as Iudges to assigne the crowne to them that runne well Answ They haue and therefore are called the disposers of Gods secrets and watch-men and ouerseers but yet they must be true Ministers and they must giue iudgement by warrant from the word Let no man defraude you of your prize That is seeing you haue begunne to runne so well and haue runne so long let no man now beguile you of your prize the crowne of glorie The Church is like a field the race is Christian religion the runners are Christians the feete are faith and loue the goall or marke is death in Christ the brabium or prize is the possession of eternall life Now the doctrine hence implied is Doct. That men may runne and come neere the goall and yet loose the prize Many runne yet one obtaineth a 1 Cor. 9.24 Many receiue the grace of God in vaine b 1 Cor. 6.1 Many come neere the kingdome of God with the Scribe and yet loose c Mark 12.34 Many loose what they haue wrought d 2 Ioh. 10. Hence that exhortation Let no man take away your crowne e Reuel 3.11 The Vse may be first for reproofe of such as doe wronge either the iudges or standers by by a wrong applause such as giue away the honours of Gods children to such as neuer ranne in the race or not aright and giue the titles of the Church and Christianity to wicked men but especially this reprooueth those men that hauing runne well f Gal. 5.7 for a time suffer themselues to be hindred and so loose the prize Many are the waies the Deuill hath to hinder men in running sometimes by raising vp aduersaries g Phil. 1.29 and outward molestations h Reuel 2.10 Le ts in running sometimes he casts shame in their way and names of reproach i 1 Thess 2.2 Act. 18. sometimes he iniects tentations k Jam. 1.12 sometimes he leaues them l Gal. 5.7.9 by keeping them in bondage to the defence or loue of some lesser superstitions or smaller sins as the world accounts sometimes he hinders them by the domesticall enemie the sinne that hangeth so fast on m Heb. 12.1 vvhat vve must shun in running sometimes he casts men into a dead sleepe and they lie all along in the middle of the race 2. This may serue for instruction to teach vs with all heedfulnes to looke to our selues after we set out in the race of Christian
the renuing of the minde with knowledge and of the whole man with the image of Christ v. 10. Verse 10. Thirdly God is no accepter of persons without grace he will respect none and with it he will disregard none for with him there is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free Christ is all in all things v. 11. Verse 11. Hitherto of the second thing needfull to holy life viz. the mortification of vices The third followes viz. the exercise of holy graces and duties from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse v. 12. to 16. or the meanes of holinesse v. 16. or the end of holinesse v. 17. For the first he giues in charge nine graces but first proposeth three motiues 1. the election of God as the elect of God 2. their sanctification holy 3. the loue of God to them and beloued The graces are of three sorts some of them haue their greatest praise in prosperitie viz. mercy kindnesse meeknes humblenes of minde some of them concerne the times of aduersitie principally viz. long-suffering and clemencie in forbearing and forgiuing v. 12.13 Verse 12.13 Some of these graces ought to raigne at all times these are three First Loue which is set out both by the dignitie of it aboue all put on loue and by the vse of it it is the bond of perfectnesse v. 14. Verse 14. Secondly Peace amplified by the author of God by the power of it let it rule and by the seat of it in your hearts to which he exhorts by two reasons 1. from their vocation to which ye are called 2. from their mutuall relation as members of one body v. 15. Verse 15. The third is thankfulnes or amiablenesse v. 15. Thus of the matter of holinesse The meanes followes which is the word The exhortation to the vse of the word 1. concernes the word in generall 2. the Psalmes in speciall For the first he propounds three things 1. the author of it the word of Christ 2. the manner of entertaining the word let it dwell in you plenteously in all wisedome 3. the end or vse it should be put to viz. to teach in what we know not and to admonish in what we doe not The second part concernes the Psalmes in particular where he sets downe the sorts Psalmes Hymnes and spirituall songs and the right manner of singing of Psalmes singing with grace in your hearts to the Lord. Thus of the meanes of holines v. 16. Verse 16. The third thing is the end which is considered two waies First Verse 17. as the end of intention that wee aime at and so hee exhorts to it in these words whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus 2. as the end of consummation that finisheth our workes and so they must giue thankes to God euen the Father by him And thus of the rules of holy life that concerne all men as they are Christians Now follow particular rules fitted for particular callings and that in the familie In the familie there are three couples Wiues and Husbands Children and Parents Seruants and Masters and to these he giueth rules distinctly First the Wiues dutie is laid downe and inlarged laid downe in these words Wiues be subiect to your Husbands inlarged first by a reason it is comely 2. a limitation in the Lord v. 18. Verse 18. Secondly The Husbands duty is propounded 1. by exhortation Husbands loue your Wiues 2. by dehortation be not bitter to them v. 19. Verse 19. Thirdly The dutie of children is laid downe in these words Children obey your Parents and amplified 1. by the extent in all things 2. by reason for this is well pleasing to the Lord v. 20. Verse 20. Fourthly The duty of Parents is exprest by dehortation Verse 21. in these words Parents prouoke not your children to anger and confirmed by a reason taken from the ill effect lest they be discouraged Fifthly In setting downe the duty of Seruants there is first the exhortation v. 22.23 the reasons v. 24.25 Verse 22.23.24.25 The exhortation is both briefly laid downe in these words Seruants be obedient to them that are your Masters and explicated 1. by prouisoes about their obedience 2. the manner how they must obey The prouisoes are two one restraines Masters they are their seruants but according to the flesh the other extends the dutie of seruants they must obey in all things The manner how they must obey is set downe first negatiuely not with eye-seruice not as men-pleasers secondly affirmatiuely and so they must obey 1. With singlenes of heart 2. With feare of God 3. Heartily as to the Lord. The reasons are two first from the certaine hope of reward from God v. 24. Secondly from the certaine vengeance of God vpon them that doe wrong THE METAPHRASE vpon the third CHAPTER VERSE I. IF ye then be risen vvith CHRIST seeke those things that are aboue vvhere CHRIST sits at the right hand of GOD. HItherto you haue beene taught exhorted and dehorted in matters that concerne faith and opinions Now it followeth that I should stirre you in such things as concerne your carriage both generall as you are Christians and particular as you are of seuerall conditions of life And the first thing you should be carefull of in the right order of your liues is to raise vp your thoughts and affections to the studie and contemplation of heauenly things for hereby you doe effectually proue that you are risen vp in the first resurrection with IESVS CHRIST And heauenly things are aboue and therefore for their worthinesse fitting your contemplation and for their difficultie they cannot be reached without seeking and diligent studie and inquirie Besides is not CHRIST aboue your Head and Sauiour and where should your hearts be but where your treasure is yea where CRIST is there in singular glorie aduanced aboue all men and Angells next in glory and power to GOD himselfe ô then how should your mindes runne vpon him and to contemplate of these things is to ascend after him Verse 2. Set your affections on things vvhich are aboue and not on things vv ch are on the earth And when I exhort you to seeke the things that are aboue my meaning is that you should studie about them and with all wisedome raise vp not your thoughts onely but your affections also to the loue of heauenly things and this you cannot doe vnlesse you withdraw your affections from things on earth whether they bee traditions or worldly things or the workes of the flesh Verse 3. For ye are dead your life is hid vvith CHRIST in GOD. Now there are excellent reasons by which I may briefly stir you vp hereunto both from the consideration of your present estate in this world and from the meditation of your future condition in the day of CHRIST
In this world two things should much moue you First that yee are but dead men for both you professe the forsaking of the world and the world accounts of you but as dead men and your affections drowne and ouerwhelme you many times Secondly the spirituall happinesse which you haue which is the life of your life is hid alwaies from wicked men who haue no iudgement in or discerning in spirituall things and sometimes by the violence of tentation Verse 4. When CHRIST vvho is our life shall appeare then shall yee also appeare vvith him in glory your selues discerne not your owne happinesse Yet be not discouraged it was so with CHRIST while he liued and though it be hid yet is it hid with GOD it is in him it is in his power and he will preserue it But especially if you thinke of the comming of IESVS CRIST you should be stirred to the loue and study of heauenly things for then shall there be an end of all earthly felicities then shall men make accounts of all their actions and studies then will not riches auaile in that day of wrath then will the incomparable gaine and glory of godlinesse be discouered Oh the invaluable dignitie of heauenly minded Christians in that day And thus of the meditation of heauenly things The second maine part of my exhortation shall concerne the mortification both of vices and crimes First Verse 5. Mortifie therefore your members vvhich are on earth fornication vncleannesse the inordinate affection euill concupiscence and couetousnesse which is idolatry I would hence obserue those speciall sinnes which are most hatefull to GOD in your former course of life and then haue beene most prone to When I say mortifie I meane that you should vse all the meanes indefinitely that serue to kill the power and practise of those sinnes neuer giuing ouer confession and godly sorrow till you finde the power of them abated and deaded And this I would haue you doe not onely in outward sinnes but any sinne though they were as deare to you as the very members of your bodies yet you must cut them off Now some of the sinnes that I would haue you studious to auoide or mortifie are these first looke to the filthinesse condemned in the seuenth Commandement not onely auoide whoredome but all kindes of wicked fleshly filthines and vncleannes yea look to that internall burning or the flames of lust within that habituall effeminatenesse and passions of lust and more then all this see that you make conscience of euill thoughts and that contemplatiue wickednes which may be in your mindes without consent of the will to practise it for euen those thoughts are filthy in GODS sight Now the last sinne I will name is couetousnes which is a kinde of vile idolatry in GODS sight For these and such like sinnes Verse 6. For the vvhich things sake the vvrath of GOD commeth vpon the children of disobedience bring downe the fearefull iudgements of GOD vpon the offenders and they wonderfully vex GOD and besides to liue in these sins and loue them and continue in them is a manifest signe that they are but wicked men children of disobedience whatsoeuer they seeme to be or what shewes or profession soeuer they make And the rather should you be for euer carefull to keepe your selues from these euils and the like or speedily to subdue them forsake them Verse 7. In vvhich yee also vvalked sometime when ye liued in them seeing you haue felt by experience in your vnregenerate estate what it is to haue sinne like a monster to liue and reigne in the heart or life You must also make conscience of iniurious dealing with others Verse 8. But novv put ye avvay euen all these things anger vvrath malice cursed speaking filthy speaking out of your mouth Verse 9. Lie not one to another seeing that yee haue put off the old man vvith his workes Verse 10. And haue put on the nevv man vvhich is renevved in knovvledge after the image of him that created him and that not onely of the grosse acts of iniuries but of doing wrong in your very words yea in the passions of your heart yea to approue that now ye walke not in sinne shew your vprightnes by putting away euen euery thing that might tend to the iniurie of others To expresse my meaning I will instance in diuers sins the vnregenerate would make no conscience of And first in the heart there is inward fretting and that passion that discouers it selfe by outward signes and that inveterate anger called malice these you must make conscience of Besides in the tongue there are three vices you must also auoide viz. cursed speaking filthy speaking and lying There are three weighty considerations should moue you thereunto First when you repent of sin you professe to put off the old man and his works this old man is the old Tempter of your natures and his workes are such as these fore-mentioned passions and distempers in the tongue Secondly you are now in the state of grace you are new men and therefore must not liue after the old manner you are renewed in knowledge to discerne these things to be euill and therefore ought to shew it in your practise and you are renewed after the image of CHRIST now there was no guile found in his mouth nor any of these wretched perturbations in his heart and therefore how sutable soeuer they be to the harmony of the most men yet for that reason you must keepe your selues farre from them Verse 11. Where is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythiar bond free but CHRIST is all in all things Thirdly GOD is vnpartially righteous and iust if men will not be reformed of those old corruptions he cares not for them though they were Iewes circumcised free and contrariwise if men striue after that holilinesse they see in CHRIST and mortifie these corruptions that abound in the world he will accept them though they were Graecians Scythians bounden Thus of the second maine thing needfull to holy life viz the mortification of vices and iniuries Verse 12. Therefore as the elect of GOD holy and beloued put on bovvels of mercy kindnesse humblenes of minde meeknesse long-suffering The third thing you must be carefull of is the exercise of holy graces and duties and here I shall put you in minde of three things the matter the meanes and the end For the first there are nine graces should principally be remembred in your practise and that you may be quickned thereunto be much in the meditation of three things 1. GODS election 2. Your owne sanctification 3. The loue of GOD to you The graces are 1. Tendernesse in all sorts of iniuries 2. Curtesie 3. True and hearty humilitie and lowlinesse 4. Quietnesse and meeknes and tranquillitie of heart 5. Long-suffering in respect of crosses Verse 13. Forbearing one another forgiuing one another if any haue
conceiued anger against the serpent The reason of the Stoicks that condemne anger as a naturall passion for euill because it is a perturbation is without reason For all perturbation is not euill but vniust perturbation onely for Christ was angry and vexed and grieuously troubled as at the death of Lazarus and yet he was without sinne Laudable anger Ira per zelum Ira per vicium Now for the second anger may be considered as laudable and good for that there is such an anger I will not stand vpon the distinction of the schoolemen that there is anger of zeale and anger of vice the Scripture manifestly shewes there may be good anger The Apostle saith Be angry and sinne not c Ephes 4.26 And Salomon saith Anger is better then laughter d Eccles 7.3 and the Euangelist saith our Sauiour looked about vpon them angerly e Mark 3.5 and Saint Matthew saith he that is angry with his brother without a cause f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.22 What good anger is as if he would acknowledge a iust anger when there was a iust cause of anger Now this good anger is a godly passion of iust zeale of iustice conceiued against sinne in our selues or others that desireth iust reuenge to the sauing of the person appeasing of Gods anger or the promoting of the kingdome of Christ I say it is a godly passion For there are two sorts of naturall passions Some are so euill they can neuer be good as enuie Some are so naturall as they may be either good or euill as they agree or disagree with the law of God and such is anger I say iust zeale for I know that euery zeale hath not alwaies either good cause or good effect I adde against sinne because it must not be our indignation at the person And we may be angry and vexed at our owne sinnes as Paul was g Rom. 7. aswell as at the sinnes of others And reuenge also is the end of anger for so may a Christian be reuenged on himselfe as a fruit of godly sorrow h 2 Cor. 7.10 as also he may desire the iust reuenge of the Magistrate vpon others the end must be to saue the person not to expresse our spleenes and to appease Gods wrath as Phineas did and others of Gods seruants And lastly to promote Christs kingdome by sauing a soule from sinne i Jam. 5. vlt. But it is vicious anger is here meant Vicious anger Vicious anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath her degrees For there is 1. the offence a griefe of the heart it may be this is that the Apostle hath Ephes 4.31 and is translated bitternesse 2. Inflamed anger or the inward working of this bitternesse or vexation or offence or griefe 3. Outward rage neither are all men of one fit in their anger For some are quickly angry and quickly appeased some are slow to anger and slow from anger some are quickly inflamed but slowly pacified The best is slowly to kindle and quickly to be satisfied but all are naught Now concerning vicious anger I propound two things principally to be considered 1. Reasons 2. Remedies against it Now for the first There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse 1. The commandement of God which is expresse Be not hastie in thy spirit to be angry as Salomon recordeth it in the 7th of Ecclesiastes k Eccl. 7.11 2. The praises the Lord giues to men that can bridle their anger and the disgraces the Holy Ghost casts vpon impatient persons as Prouerb 14.29 He that is slow to wrath is of great vnderstanding but he that is hastie of spirit exalteth folly And againe Prouerb 19.11 It is the discretion of a man to deferre his anger it is his glory to passe ouer a transgression And againe Prou. 12.8 A man shall be commended according to his wisdome but he that is of a peruerse heart shall be despised And in the place of Ecclesiastes before alleaged he saith Anger resteth in the bosome of fooles 3. The nature of euill anger What is anger but the furie of the vncleane spirit the madnesse of the soule the vnrest of all faculties a very beast within the heart of man 4. The effects of anger Which may be considered either more generally or more particularly And the particular euill effects are either internall or externall The internall effects are such as these 1. It blindes the minde the iust anger troubles the minde but vniust anger blindes it 2. It looseth the bowels of pitty and mercy especially from the persons A man hath no affections neither for duties of piety nor of mercy 3. It grieues the spirit of God l Eph. 4.30 31. 4. It lets in the Diuell into a mans heart m Ephes 4.17 The externall effects are these 1. It will interrupt prayer as the Apostle Peter intimates if there be frowardnesse through indiscretion or contempt in the familie that will interrupt prayer and worke a negligence in Gods worship n 1 Pet. 3.7 And therefore it is one thing the Apostle Paul expressely requires wee should looke to concerning praier namely That men pray as without doubting so without wrath o 1 Tim. 2.8 2. It is a great hinderance to the profit of hearing and therefore it is one of the Apostle Iames his rules that if we would profit by the word we should be slow to wrath p Iam. 1.19 20. 3. It doth notably shame a man and discouer and blaze abroad his folly for as Salomon obserueth he that is of a hastie minde exalteth folly q Pro. 14.29 and in the 12. chapter and 16 verse he saith a foole in a day may be knowne by his anger 4. Anger disables a man for society for it is Gods commandment or aduise that we should make no friendship with an angry man nor goe with a furious man and as for other reasons lest we learne his wayes and receiue destruction to our owne soules r Pro. 22.24 25. And in generall anger is the doore or gate of vice and therefore Dauid in the 37 Psalme saith Cease from anger leaue off wrath fret not thy selfe also to doe euill ſ Psal 37.8 as if he would imply that to abound in anger is to abound in sin and it cannot be but a man must be guilty of much sinne that liues in fretting and passion and inward vnrest and Salomon saith plainely that a furious man aboundeth in transgressions t Pro. 29.22 besides anger brings Gods curse vpon a man as it is in Iob anger slayeth the foolish u Iob 5.2 it bringeth many times great and sudden iudgments and as Salomon obserues a man of great wrath shall suffer punishment and if thou deliuer him yet thou must doe it againe * Pro. 19.19 Hence it is that our Sauiour Christ denounceth iudgment both temporall and eternall against vnaduised
what it is 1. In generall it is the putting on of the new man 2. In particular it is the renuing of the minde with knowledge and of the whole man after the Image of God and Christ The maine generall doctrine of the verse is that all that are accepted of God in Iesus Christ haue put on the new man or are made new creatures And for the further opening of this great point I consider three things First the necessitie of the new birth 2. What it hath in it 3. The maner by which it is effected and then I come to the vse For the first The necessitie of the new birth those places of Scripture most euidently proue it is of absolute necessitie The Apostle to the Galathians saith neither circumcision nor vncircumcision auaileth any thing but a new creature a Gal. 6.15 and to the Ephesians b Eph. 4.21.24 he sheweth that if we be taught as the truth is in Christ Iesus then to put off the old man and to put on the new are as the maine principles of all sauing doctrine And to the Corinthians he saith If any man be in Christ Iesus let him be a new creature c 2 Cor. 5.17 And our Sauiour Christ in the third of Iohn is peremptory except a man be borne againe he can neuer enter into the kingdome of heauen d Ioh. 3.5 His nature is new in foure things Now for the second Whosoeuer is a new creature or hath put on the new man it is certaine he is new 1. In his nature 2. In his obedience Hee is new in his nature and that will appeare after sound tryall in foure things For first he hath new gifts as the gifts of knowledge e Mat. 13.11 or discerning the gift of prayer or as the Prophet cals it of supplications f Zach. 12.12 the gift of vprightnes or a spirit without guile g Psal 32.2 yea the Apostle saith they were not destitute of any heauenly gift h 1 Cor. 1.6 2. Hee hath new delights for hee feeles the ioyes of the holy Ghost i Rom. 14.17 and that in new things in which hee was neuer wont to delight before as in the Law of God k Psal 1.12 in prayer in the Sacraments c. And also in new persons for now all his delight is in the excellent ones l Psal 16.3 that truly feare God no more in carnall persons yea and in new times too for hee was neuer wont to reioyce in the time of affliction but now he findes maruellous ioy euen in tribulation m Rom. 5.3.4 3. He hath new sorrowes also they are not now so much for losses shame sicknesse or the like as for sinne or Gods spirituall iudgments or the afflictions of Gods childten 4. He hath new desires also as after puritie of nature n Psal 51.2 pardon of sinne o Math. 5.6 softnesse of heart p Esay 63.17 the presence of God q Psal 42. successe of the meanes audience in prayer and the comming of Christ r 1 Tim. 4.8 and the saluation of Israel Å¿ Rom 9. The triall of his obedience in 3. things and the like And as he is new in his nature so is hee new in his obedience also and that if we respect either manner or the matter or the end if we respect the manner or the matter or the end if we respect the manner of his doing Gods worke it is first with consecration of his soule and body to Gods seruice t Rom. 12.1 2. It is with delight hee loues to be Gods seruant u Esay 5.6 3. It is in Christian simplicitie and harmlesnesse and godly purenesse and strictnesse * 2 Cor. 1.12 11.3 Eph. 5.15 Now secondly if wee respect the matter of his obedience he is exceedingly changed and renued for now he hath respect not to one or two commandements but to all Gods commandements x Psal 119. he would be sanctified throughout y 1 Thes 5.23 he labours for inward holinesse aswell as outward z 2 Cor. 7.1 Psal 24.4.5 and as he is altered in his seruice of God so is he in his calling too for he walkes more conscionably towards all men hath learned to practise his generall calling in his particular And thirdly for the ends of his obedience his praise is not now of men but of God a Rom. 2.16 his desire is to approue himselfe to God without respect of the world how men will take it and he will constantly professe and practise though it be against his ease credit pleasure or profit The third thing propounded was the meanes of the new birth and howsoeuer the most men stand affected yet the truth of God is certaine and vnchangeable the ordinarie outward means to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seede of the word as the Apostle b 1 Pet. 1.23 Peter saith and the Apostle Paul is peremptorie in the Epistle to the Romanes how can a man beleeue except it be by hearing of the word preached c Rom. 10.14.17 the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation d Eph. 1.18 of glory e 1 Pet. 4.14 of loue of power and of a sound minde f 2 Tim. 1.7 The vses follow And first all Gods seruants that haue felt the power of the word renuing them may greatly reioyce in the mercies of God to them and the rather if they further consider the priuiledge of their new estate for art thou a new creature then thou hast the benefit of a new couenant g Ier. 31.33 thou hast a new name vpon thee h Esay 62.2 Reu. 3.5 and a new spirit within thee i Ezek. 36.27 to comfort thee k Ioh. 14. to direct thee to confirme thee and to make intercession for thee thou hast new aliance a new Father euen God the Father and new kindred with all the Saints both Iewes and Gentiles o Eph. 2.14 a new Prince and Minister p Esay 55.6 euen Iesus Christ new attendants the very Angels of God q Heb. 1.14 new wages and new worke r Esay 62.11 a new commandement the rigor and curse of the Law being taken away new food euen Manna from heauen the word of life new signes and helpes to guide thee in the way Å¿ Ier. 31.21 And when thou shalt die a new death not die as other men and a new graue or tombe wherein no carnall man lay thy graue being perfumed by the body of Christ a new way to heauen t Heb. 10. and a new Mansion in heauen u 2 Cor. 5.8 what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new * 2 Cor.
seruants are to be instructed out of the word 5. Things generally obserued which reprooues Masters that restraine seruants from hearing the word in Gods house and open not the booke of God to them in their owne houses 2. A question may here be mooued why should the duety of seruants be thus largely in so many words set downe Answ 1. Because vsually men shew lesse compassion to seruants therfore God takes the more care of them many men will haue some care of their children to see them taught in some manner but their seruants they wholly neglect Therefore God who is a Father to seruants as well as children prouides large instruction and comforts for seruants if they will come to his booke to be taught 2. The carefull Apostle saw that in the first conuersion of men from Gentilisme to Christianitie there was greatest danger of disorder scandall in seruants partly out of wearinesse of their bondage and seruile condition partly because men would lesse spare to tell of their faults therefore the Apostle as most fearefull of them spends many words in the teaching and incouraging of them 3. We may note here the candor of the Apostle he doth freely deliuer his mind in the behalfe of seruants with a full vent of words with great care without holding backe any thing that belongs vnto them He was not of the mind of most Preachers now adaies that hold the discourse of family duties especially of seruants too base a subiect for their wits and learning to be imploied in neither was the Apostle of the humour of Lawyers that seldome speake much but for great men or when they may haue great gifts the Apostle speaks as much for a seruant that could do nothing for him as for the Masters 4. In laying downe his speech to seruants he both teacheth and comforteth them but for order he first teacheth them and as any is more ignorant this course is more needfull to be held the common people should be in this manner dealt withall they must first be rebuked conuinced exhorted taught and then meet comforts to be applied and not before Lastly the scope and drift of the Apostle in all these words is to keepe Seruants in order and that first to hold seruants in obedience that none vnder colour of liberty in Christ should breake vp their subiection to their Masters He was no Anabaptist Secondly to meet with the faultie obedience of such seruants as were resolued to stay in seruice Hee meeteth here with fiue faults in seruants Fiue faults in Seruants 1. The first fault in Seruants is halfe seruice or to obey in what they list this he correcteth when he saith in all things 2. The second fault is eye-seruice 3. The third fault is prophanesse most seruants neuer respect piety and Gods feare but onely to please their Masters this hee meeteth with when he saith not as men pleasers but fearing God 4. The fourth fault is hypocriticall seruice this he meeteth when he addeth in singlenesse of heart 5. The fifth fault is basenesse of minde and discouragement this he would preuent in the two last verses Thus of the generall Seruants The Seruants in the Apostles time were for the most part bondslaues bought and sold as beasts and their Masters were Infidels and cruell to them and yet many of these Seruants were conuerted to the faith of Christ Where we may learne that mens slaues may be Gods seruants hee hath his elect among these the deare children of God in this world may bee abased to most vile misery and a most seruile condition The Vses are First to shew that felicitie is not in outward things for Gods seruants that had attained the chiefe good yet were in most base condition in respect of the things of this life Secondly to teach vs patience in lesser crosses whatsoeuer thou art yet thou art not a bondslaue therefore bee patient such as haue beene deare in Gods sight haue beene worse vsed then thou art Thirdly to teach vs compassion to the baser sort of men for Gods elect may be among these Lastly this is a great comfort to the abiect But howsoeuer bought seruants were most vsuall in the Apostles time yet hired seruants were vsed then too and are here meant aswell as the other yea all seruants though they were nobles seruing in Princes Courts are tied to the duties generally here required And as any seruants haue more knowledge and doe professe sinceritie in religion they are the more tied to bee carefull seruants to men they should not onely be better men and women but better seruants also Thus of the parties exhorted Be obedient Here I consider 2. things 1. That they must obey they must approue themselues to their Masters not by wearing their cloth or cognisance or by words and complements but by painefull and carefull obedience 2. How they must obey and that may be opened thus First with reuerence with all honour 1 Tim. 6.1 both internall 4. Things in the manner of seruants obedience with high account and estimation of their Masters and externall with reuerent words and behauiour Secondly with all feare 1 Pet. 2.18 Ephes 6.5 and this they should shew first by auoiding what might offend Secondly by not answering againe Thirdly by a holy endeauour to please them Tit. 2.9 Thirdly with subiection to rebukes 1 Pet. 2.11 2. to correction 1 Pet. 19.20 3. to their restraints first in respect of diet they must not be their owne caruers Secondly in respect of place they must keepe the bounds of the Familie and not at their pleasure be gadding out either by night or day vpon any pretence without leaue Thirdly in respect of companie they must bring none into the Family that are lewd persons or of what sort soeuer against the liking of the Master nor may they keepe company abroad to the iust offence of their Masters Fourthly in respect of apparell though they haue neuer so good meanes yet they must bee attired as becommeth Seruants And this subiection also they should shew in a ready acknowledgement of their fault when they vnderstand it It is a great fault in Seruants that though they vnderstand yet they will not answere First acknowledge and giue glory to God and submit themselues to their masters Pro. 29.19 4. Withall good faithfulnesse Tit. 2.10 this faithfulnesse is required 1. In respect of the goods of the family and thus they must shew their faithfulnesse in not daring to purloyne the least penny from their Masters no pickers Tit. 2.10 2. It is not enough that they are true but they must bee thriftily carefull to see that nothing be spoiled or lost or miscarry any way by their default and negligence this was the great testimonie of Iacobs faithfulnesse Gen. 31.36 2. In respect of secrets they must keepe the secrets of the Master and of the family yea and of the trade and calling to 3. In respect of the businesse of the family and here