then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts 2. That had those things taken away that sometimes they had in spirituall things 3. That lost their first loue 4. That lost the kingdom of God in losing the meanes of the kingdome 5. That lost what they had wrought 6. That lost the presence of God 7. That lost vprightnes and sinceritie 8. That lost the taste of the powers of the life to come 9. That lost the ioyes of their saluation And lastly much more theirs that lose their crowne 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Diuell can fetch booties euen out of the temple of Christ. 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke their 's not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and liberty on earth to winne Proselites to their religion There haue alwaies beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophy This is the first kinde of corruption heere condemned But is Philosophy naught and heere reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit So that vaine deceipt may bee heere added interpretatiuely it explaines the sense But how became philosophy to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth diuellish things as the philosophy of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternity or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinarie course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God wheras it is true of the second cause only So the second is brought against the resurrection whereas it is true only in the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessarie to saluation and imposed as meet to beioyned with the Gospell Philosophy may yet be vsed so as shee be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble herselfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie and that diuers wayes 1. If men vse any part of philosophy that is diuellish as too many doe 2. If men neglect the study of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers We may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth Thus of Philosophie After the traditions of men The word Tradition hath been vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authority from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarches before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawen but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlines and are therefore Apostolicall and to bee obserued as all the doctrines of the word and the publike assemblies of prayer and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further piety but are either light or vnnecessarie or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuity the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the law by word of mouth this Law by word of mouth is the Cabalisticall Theologie a Diuinity so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare
with our kinde of life seeing we are thus set and placed by Gods will Thus farre of the Apostle The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother Three things briefely may be obserued here first that consent in doctrine is a great meanes and effectuall to perswade both to incorruption in Faith and integritie in liuing This made Paul to ioyne Tymothy with him and the consideration of this as it should teach all faithfull Ministers to make themselues glorious by a brotherly harmonie in matters of opinion so it doth giue occasion to bewaile that great sinne of wilfull opposition and crosse-teaching which doth in many places too much abound a course that is taken vp by some of purpose to hinder the growth of knowledge and sincerity some of these instruments of the Diuell hauing for the most part no life or hart eyther in studie or preaching but when enuy and malice and a desire to be contrary doth instigate and pricke them forward These are like them of whom the Apostle complayned that were contrary to all men and forbid vs to preach to the Chruches that they might be saued and fulfill the measure of their sins alwayes God they please not and the wrath of God is come on them to the vttermost Secondly here wee may learne that spirituall aliance is the best aliance for it is a greater honour to Timothy to be a brother then to be an Euangelist for hee might haue beene an Euangelist and yet haue gone to Hell when hee had done as Iudas an Apostle did And this cannot but be exceeding comfortable seeing there is not the meanest childe of God but he may attaine to that which was Timothies greatest title Thirdly the Apostle doth intimate by the taking in of Timothies assent that the most glorious doctrine of God doth need the witnesse of men such a vanitie and secret sinfulnesse doth lodge in mens hearts Which should teach Ministers with all good conscience and heedfulnesse to weigh well and consider throughly of their doctrine before they deliuer it because there is a weaknesse too commonly found in the very deare children of God namely to receiue doctrine vpon the trust and credit of the Messenger without searching the scriptures as they ought to doe Thus farre of the persons saluting the persons saluted are described both by the place of their habitation at Colosse and by their spirituall estate in which hee describes them by foure things they are Saints they are faithfull they are Brethren and they are in Christ. Before I come to the particular handling of each of these I consider foure things in the generall First here wee see the power of the Gospell But a little before if Colosse had beene searched with lights as Ierusalem was there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie and now behold by the preaching of the Word here are many Saints and faithfull Brethren to be found in her Secondly wee see here who be the true members of the Church The Apostle acknowledgeth none but such as are Saints faithfull and in Christ. Thirdly wee see here that a Church may remaine a true Church notwithstanding grosse corruptions remaine in it vnreformed as here these titles are giuen to a Church much poysoned with humane traditions and vile corruptions in worship Lastly it is to be obserued that the Apostle ioynes all these together to note that one cannot be without the other one cannot be a Saint vnlesse hee be faithfull and in Christ and so of the rest The last clause cuts off the Iewes apparantly from being Saints or true beleeuers seeing they receiue not Christ and the first clause cuts off the carnall Protestant so as hee cannot be a beleeuer or in Christ seeing hee cares no more for sanctitie and the two middle-most cut off the Papists and all Heretikes and Schismatickes seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches by aduancing themselues with their Man of sinne aboue their brethren nay aboue all that is called God Thus farre in generall the first thing particularly giuen them is that they are Saints Saints This Word is diuersely accepted in Scripture Sometimes it is giuen to the Angels and so they are called Saints Deut. 33.2 Iob 15.15 Secondly men are said to be holy by a certaine Legall or Ceremoniall sanctitie Leuit. 11.44 And in this sence the superstitious are holy This is the holinesse and sanctitie of Papists and Popish persons which place all their holinesse in the obseruation of Rites and Traditions and superstitious Customes Thirdly all that stand members of the Church by the rule of Charitie or in respect of outward visibilitie and profession are called Saints and so all that couenant with God by offering Sacrifice are called Saints Lastly and properly it is a tearme giuen to men effectually called the children of God truely conuerted are called Saints not because they are perfectly holy without all sinne but in foure respects First in respect of Seperation because they are elected and gathered out of the world and ioyned vnto Gods people and dedicated to holy seruices and vses and thus the word is often taken Secondly in respect of vocation and therefore the Apostle 1 Cor. 1.2 When he had said they were sanctified he said by way of explication they were Saints by calling Thirdly in respect of regeneration because they are now new creatures And lastly in respect of iustification or imputation because the holinesse and sanctitie of Christ is imputed to them The sence being thus giuen the doctrine is plaine that men may be Saints in this life there are Saints in Earth as well as in Heauen This is apparant also in other Scriptures as Psalme 16.3 To the Saints that are in earth And Psal. 37.28 Hee forsaketh not his Saints And Psal. 132.9.16 Let thy Saints reioyce So in the Epistle to the Ephesians ch 2.20 Citizens with the Saints c. chap. 3.8 Paul calleth himselfe the least of all Saints c. chap. 4.12 For the gathering together of the Saints with many other places The vse of this serues first to confute the grosse folly of the Papists that acknowledge no Saints till three things come to them first they must be Canonized by the Pope secondly they must be dead first thirdly it must be an hundred yeeres after their death This last prouiso was well added lest their treasons and most vile practises should be remembred Secondly this serues for the seuere reproofe of numbers in our owne Church that liue as if there were no sanctitie to be looked after till they come to heauen Thirdly the Scripture is not without singular comfort to the poore despised Saints I will take them in order as they lye Deut.
Matth. 15. The traditions in the Churches of the Gentiles may bee considered two waies 1. As they were in the times of the primitiue Church 2. As they were in the times after vnder Antichrist In the primitiue Church they had by degrees one after another a great number of traditions such as these To stand and pray euery Sabboth from Easter to Whitsontide The Signe of the Crosse to pray towards the East the annointing of the baptized with oyle the canonicall houres Lent and diuers kindes of fasts the mixing of water with wine the addition of diuers orders in the Church as Canons Exorcistes Ostiaries Holy-dayes to sing Halleluiah at Easter but not in Lent and such like Now if any aske what we are to thinke of those and the like traditions then in vse I answer 1. That the Church had power to appoint traditions in indifferent rites so that the rules of the Apostles for indifferent things were obserued as that they were not offensiue nor against order or decency or edification As to appoint the time and place of publike praier to set downe the forme of it to tell how often the Sacraments should bee administred c. 2. We must vnderstand that the word Traditions vsed by the Fathers did not alwaies signifie these and such like things deuised by men but sometimes they did meane thereby such things as were warranted by Scripture though not expressely As the baptizing of Infants the obseruation of the Sabboth c. 3. There were some Traditions in some Churches in the first hundred of yeere that were directly impious as the Inuocation of Saints and Images 4. Someother things were then vsed that were not euery way impious in their owne nature and yet not greatly iustifiable in their vse and such were diuers of the aforenamed obseruations 5. That diuers things at the first brought into the Church with good intents and to good purpose afterwards grew into abuse as for example In the Primitiue order of Mounks 6. The worser traditions were brought in by false teachers and too pertinaciously obserued by the people the Fathers bewailing it and sometimes complaining of it 7. The Fathers themselues in some things shewed leuity and vnconstancy of iudgement sometimes to please the people approouing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well bee denied but that the libertie taken in the primitiue times to bring in traditions opened a doore to Antichrist Now concerning the traditions in Popery vnder Antichrist their doctrine is abhominable for they say that the word of God is either written or vnwritten and they say their vnwritten verities are necessary as well as Scripture yea that they are of equall authority with Scripture And those traditions they would thus exalt are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions we may profitably record in our memories these Scriptures Deut. 12.32 Reu. 22.18 Matth. 15. 1. Pet. 1.18 Galat. 1.9 Isay 8.20 2. Tim. 3.16 Ier. 19.5 Col. 1.28 Luke 16.29 1. Cor. 1.5.6.7 Ob. But our Sauiour told his disciples I haue many things to say vnto you but yee cannot beare them now but the spirit when hee is come shall lead you into all truth Ergo it seems there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. This may be vnderstood of the gifts of the Apostles and of the effects therof and not of doctrine for of doctrine he had said in the chap. before all things that I haue heard of my father I haue made known vnto you 2. If it were vnderstood of doctrine yet he doth not promise to lead them into any new truths but into the old and those Christ had already opened which should be brought to their minde and they made more fully to vnderstand them For so he saith of the Comforter in the 14. chapter he shall teach you all things and bring all things to your remembrance whatsoeuer I haue sayd vnto you 3. Be it he had not reuealed all as yet what did he therfore neuer reueale it why the very text is against it for hee said I haue yet many things to say vnto you therefore he did say them namely after his resurrection 4. Let it bee noted that he saith ye cannot beare them now the things he had to say they could not then beare why should we thinke that they could not then beare these graue traditions as the Annointing and Christening of bels and such like Lastly let them prooue it to vs that those toies are the things Christ promised to reueale and then they say somewhat Ob. But in the 20. of Iohn he saith there were many things which were not written which Iesus did Answ. He saith that the things which are written are to this end written that we might beleeue and beleeuing might haue eternall life so that what is needefull to faith and eternall life is written 2. Hee saith there were other things not written he saith other things not things differing from these other things in number not in substance or nature much lesse contrary things Ob. But the Thessalonians are charged to hold the traditions they had beene taught Sol. The Scriptures were not then all written 2. The Apostle vnderstands not traditions as the Papists doe For in the same place hee calleth the things written in Scripture Traditions as well as those were not yet written To conclude this discourse concerning traditions we must further vnderstand that the traditions in any Church though they be things indifferent in their owne nature become vnlawfull if they be such as be taxed in these eight rules 1 If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent 2. If they bee vrged and vsed with superstition 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they bee equalled with the Law of God or the weighty things of the Law neglected and those more vrged 7. If they be light and childish Lastly if by their multitude they darken and obscure the glory of Christ in his ordinances Thus of the second thing The third thing from which hee doth dehort is the Rudiments of the world The Rudiments of the world By the Rudiments of the world hee meaneth the lawes of Moses especially concerning meats washings holidaies garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke because the Iewes and false Apostles held them as needefull as the foure elements of the world or else because in their first Institution they did signifie the most choice and fundamentall principles of the Gospell that were necessary for all to know that would be
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 he might the more easily beat downe their Traditions and Philosophicall Speculations of which he meant to intreate in the next Chapter Now if this Doctrine be true as it is most true then Apocryphe Scripture Councels Fathers and Princes Lawes doe not binde further then they are agreeable to Gods will and therefore much lesse Popes Decrees Traditions and humane Inuentions Thus of the Obiect of Knowledge In the next place it is described by the Parts of it in the next words In all Wisedome and spirituall Vnderstanding Where the Apostle shewes that sauing Knowledge hath two parts viz. Vnderstanding and Wisedome Concerning the difference betweene the two originall words in this place rendered Wisedome and Vnderstanding there is a great stirre amongst Interpreters Some say that the one proceedeth out of the principles of the Law of Nature and the other out of the principles of Faith Some take the one to be a knowledge concerning the end the other of things that are for the end Some thinke by Vnderstanding is meant apprehension and by Wisedome is meant Iudgement or dijudication Some thinke that Synesis rendered Vnderstanding receiueth the will of God in the whole and that Sophia Wisedome conceiueth it in the parts and with weighing of all circumstances by the first they consider what is lawfull and by the second what is expedient Some say that the one of them conceiueth the obiect of felicitie the other the meanes by which men attaine it Some thinke they differ thus that the one vnderstands of God absolutely by Scripture as he is and the other considers of God by collation or comparison with the creatures by experience as hee is tasted to be good but the plainest and soundest difference is this that Vnderstanding is contemplatiue knowledge but Wisedome is actiue knowledge the one giues rules for practise the other for Iudgement and contemplation But before I consider of them apart I obserue two generall Doctrines First that sauing Knowledge and Wisedome is not naturall but from aboue and had onely by CHRIST here it followes Faith and Loue it is wrought by the power of the Gospell it is prayed for and lastly it is plainely said to be spirituall See more Iames 3.17 1 Cor. 2.14 2 Cor. 1.30 Tit. 3.3 and it may serue for many vses First it should inforce vs to labour to become spirituall men as wee would desire to haue any thing to doe with the knowledge of Gods will for if wee be not more then naturall men it is certaine wee know not the things of God Be sure therefore thou be no naturall man Quest. How may a naturall man be knowne Ans. Hee is a naturall man First that hath in him onely the spirit of the world 1 Cor. 2.12 Secondly that knowes not that wisedome of God that is in a mysterie that is his Reconciliation and Saluation by Christ 1 Cor. 2.7.10.14 Thirdly that loues not God Vers. 9. as they doe not that loue not the word people and way of God Fourthly that knowes not the things giuen of God by the Spirit Vers. 12. Fiftly that accounts spirituall things fooliâ—h things and religious courses foolish courses Vers. 14. Sixtly that hates sinceritie and walkes after his owne lusts Iud. 19.18 And it is worthy to be noted that the Apostle when he fore-tels of these wicked loose persons and prophane men liuing in the Church he saith they make Sects and it is most sure that not onely Heretikes and false-Teachers that draw men out of the bosome of the Church to diuide them from our Assemblies but euen wicked men that wallow in sinne make Sects and Schisme and diuision in the Church though they otherwise come to the Word and Sacraments as the people of God doe for the Word is seldome effectuall in the working of it in any place but wee may finde the Diuell stirring vp carnall and naturall men that striue by all meanes to pursue such as desire to feare God lading them with reproaches and blowing abroad slanders and wilfully both disgracing them and shunning their presence and when they haue done call them Sectaries and other Hereticall names them I say that excepting their care and conscience to walke vprightly with God and vnrebukeable amongst men liue in peace by them but though men are deceiued God will not be mocked these are the men that God meanes to indite for making of Sects in the Church as well as Heretikes Secondly seeing true Wisedome is from aboue it should worke in vs a dislike both of hellish wisedome and earthly wisedome by hellish wisedome I meane such wisedome as was in the Priests when they killed Christ or that that was in Pharaoh who counts it to deale wisely to oppresse Gods people It is diuellish wisedome to be cunning or artificiall in hiding the practise of sinne it is diuellish wisedome to haue skill in defending sinne It is diuellish wisedome that is vsed in the refining of sinne as for example drinking of healths began to grow to that detested head and was accompanied with that filthy villany and abhomination in respect of the excesse of it that certainely the Diuell should neuer haue gotten the most men in a short time to haue had any thing to doe with such a damned beastlinesse now the Diuell not willing to loose his homage and sacrifice inspires some men to bring in a libertâ—e to drinke in lesse glasses and with allowance of choyse of drinkes or Wines and now the sinne is refined it goes currant Earthly wisedome is of two kindes for eyther it is a skill to get goods or else it his humane learning and policie both allowable in themselues but neither to be much liked or trusted to for as for the skill to get riches What would it profit a man to winne the whole world and loose his owne soule and the prayse of humane wit learning policie c. is much curbed by certaine terrible places of Scripture The conceit of this wisdome makes the Crosse of Christ of none effect and a man may haue a great measure of it and be famous and yet be without God without Christ and without the couenants of promise and without hope in the world for not many noble not many wise hath God chosen Yea God many times hides the mysteries of the Kingdome of Grace from these great Wise-men and sets himselfe of purpose to stayne their pride to destroy their wisedome and to infatuate their counsels Where is the Scribe learned in the Scripture where is the Disputer of this world skilfull in humane learning and policie Hath not God to vexe the very hearts of these men tyed conuersion of soules ordinarily to the foolishnesse of preaching Doct. 2. It is not enough to get Pietie vnlesse wee
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
knit together by ioints and bands c. Verse 20. Wherefore if ye be dead with Christ from the ordinances of the world c. Verse 21. As touch not tast 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 wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh The order of the first part of this chapter a 1. Thess. 1.2 b Vers 3.4 c 1. Tim. 1.18 d 1. Tim. 4 7. e 1 Cor. 9 7 12. Enemies to sincere preaching f 1. Cor. 9.27 g 1. Tim. 1.10 h 2. Thess. 2.4 i Reuel 9. k 2. Tim. 3.8 l 2. Tim. 4 14.15 m Eph. 4.14 How many waies faithfull Ministers fight Col. 4.12 Doctrine 1. An vnregene rate heart is a comfortlesse heart Note Doct. 2. The Gospell brings a man the true consolation Vses The solace that comes by the word with the answers to diuers obiections Psal. 19. Causes why many finde no more comfort in the word a Esay 65.5 b Math. 5.4 Esay 61.1.2.3 c Esa. 51.7 d Pro. 29 6. e 1. Pet. 1.8.9 f Ioh. 16.14 g Psal. 7â— 3 Seuen inconueniences of an vncomfortable heart Differences of loue The Author Bond Seat Effects Obiects Properties of loue h 1. Thess. 1.3 i Rom. 14.15 Gal. 5.13 k 1. Pet. 4.8 l 2. Cor. 2.7.8 m 1. Ioh. 3.17 2 Cor 8.24 Rules for preseruing loue n Phil. 2.4 o Phil. 2.2.3 p 1. Cor. 13. q 1. Cor. 13. r Phil. 1.9 s 1. Thess. 4.11 The restraint of this loue t 1. Cor. 6. u Psal 26.5.6 Ephes. 5.6 Phil. 3.18 * 1. Cor. 5. x Phil. 3.2 y Reuel 2 9. z 2. Thess. 3.6 a 2. Thess. 3 14.15.16 Foure sorts of disturbers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Act. 9.22 c Act. 16.10 d 1. Cor. 2.16 e Ephes. 4.16 The Gospell is certaine two waies A twofold fulnesse f Ephes. 5.18 g 1. Thess. 3.12 h Rom. 15.13 2. Cor. 7.4 i Act 9.36 Psal. 1.11 Reuel 3.1 2. Cor. 10.6 Full assurance may be had It must bee sought k Heb. 10.22 l Heb. 6.12 Seuen things of which we should be assured n Heb. 6.12 Seuen signes of full assurance o 1. Thess. 1.6 p Ephes. 4.14 q Heb. 6.11.12 r Heb 10.22.23 s Rom. 4.20 t Esay 11.7.9 u Rom. 15.14 What we must doe to get full assurance Vse Wherein our spirituall riâ—hes â—e * Col. 3.16 x Tit. 3.6 y Ephes. 2.4 2 Cor 8.1 9.11 z Rom. 10 11. a 1. Tim 6 18. b 1. Cor 1.5 c Iam. 2.5 Assurance is riches â—n many respects Answer to the vbiquitaries The difference of knowledge in Christ and Angels and men a 1. Cor. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is Who are deceiuers a 2. Cor. 11.3 2 Thess 2. b 2. Cor. 6. c Heb. 3.13 d Ier. 23.14 Ezech. 13.10 Mich. 3.5 Gal. 5.9 3. 3 Rules to preuent beguiling a 1. Cor. 14.33 Of order in the common wealth b Prou. 8. Rom. 13. Order in the Church Order in the family d Gal. 6.16 e Psal. 50. vlt. f Pro. 4.26 g Psal. 112.5 i Luke 1.79 k Psal. 51. vlt. l Pro. 19.16 Ten helpes of order in conuersation Nine lets of order Rules for bringing our liues into order Vse of catalogues More rules Vses m Psal. 5.8 n Psal. 90. vlt. o Psal. 17.5 That stedfastnesse of faith may be had p 2. Cor. 1.21.22 q 2. Tim. 2.19 Matt. 7.24 r Heb. 6.17.18 s 1. Pet. 5.9 t Iam. 1.6 The properties of the man stedfast in faith u Eph. 3.17.19 * 1. Ioh. 5.4 Gal. 6.14 x Rom. 5.4 Isa. 26.16 y Rom. 4. z 2. Cor. 1.18.19 The causes of vnsettlednesse a 2. Thess. 3.2 The means of stedfastnesse The inconueniences of an vnstedfast faith Vnstedfastnes of faith three wayes How weake faith may be discerned Causes of the vnsetlednes of faith weake Remedies for faith weake Causes of faith weakned Signes of faith weakned Remedies for faith weakned Causes of the losse of stedfastnes Steps in falling away The effects Distinctions about apostasie Remedies for the losse of stedfastnesse Vses Psal. 56.9 116.7 a 2. Pet. 1.9 b 2. Thess 3.6 c 2. Ioh. 4. d Gal. 1.9 1. Cor. 15.1.2 e Gal. 1.12 f 1. Cor. 11.23 g Phil. 4.9 h 2. Ioh. 9. The priuiledges of such as receiue Christ â— Phil. 3.9 k 1. Pet. 8. l Rom. 5.11 3.25 m Reu. 2.17 n 1. Cor. 1.6 4 7. o Rom. 8 9. p 2 Cor. 3.17 q Rom. 8.13 r Zach. 12.12 s Rom 8.15 t Gal. 5.22 u Eph. 1.14 * Ioh 14. x Rom. 8.10 y Rom. 8 26. z Rom 8.11 a Heb. 9.15 b Rom. 8.17 c Gal. 2.20 Rules for perseuerance to bee obserued in our first conuersion d 2. Cor. 13.5 e Psal. 37 8.9 f Ioh. 10.28 Ier. 32.39.40 g 1. Cor. 1.6 1. Tim. 2.6 h Psal. 51.12 What a free spirit is i Ier. 31.33 Psal. 37.31 k Psal. 125.1.24 Signes of a true heart Rules to be looked vnto after our calling Heb. 10 36. Phil. 3. The order of the rest of the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 13. b Math. 13. c Reuel 2. d Math. 21. e 2. Ioh. 10. f Hos. 5. vlt. g Heb. 6. h Psal. 51. i Reuel 3.11 Quest. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. How Philosophy becomes vaine deceipt When men are corrupted by philosophy The diuers acceptation of the word Tradition Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A distinction about tradition Traditions in the Church of the Iewes Cabalisticall Diuinity Traditions in the Churches of the Gentiles Quest. Answ. Traditions in the times of the Fathers in the primitiue Church Traditions in Popery Scriptures against traditions Ob. 1. a Ioh. 16.12.13 Sol. b Ioh. 15.15 c Ioh. 14 26. d Ioh. 16.12 e Act. 1.3 Ob. 2. f Ioh. 21. vlt. 20 30. Sol. Ob. 3. 8 Wayes any tradition growes euill What hee meanes by rudiments Why called rudiments Why of the world The law abrogated 4. wayes How the morall law is abrogated Rom 8.1.2 Rom 6.14 Gal. 5 23. 1. Tim. 1.9 How the Iudiciall Lawes are abrogated a Ephes. 2.12 b Phil. 3.18 c 1. Pet. 2.16 d 1. Pet. 4.1.2 e 2. Cor. 5.20 f Gal 1.7 g Matth. h Rom. 10.3.4 i Mat. 10.33 k Hâ—b 11.26 l Esay 53.1 Rom. 10.16 m Mat 11.29 n Mark 9.42 o 1. Cor 1.12 p 1. Cor. 11.28 q Gal. 2.17.18 19. r 1. Tim 5.11.12 s 2 Ioh 9. t Ephâ—s 4.30 u 2. Cor. 11.3 * Hebr. 10. x 1. Pet. 1.14 Why our Sauiour was the second person in the Trinitie and no other a Ioh. 1.1 Col. 1 15. b Ioh. 1.12 c Col. 1 15. Heb. 1.3 d Col. 1.13 e Reuel 1 7. f Mat. 28.21 g Reuel 2.23 h Phil. 3.21 i Ierem. 23.6
your harts to the which also ye are called in one body and be thankfull Verse 16. Let the word of CHRIST dwel in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymmes and spirituall songs singing with grace in your hearts to the LORD Verse 17. And whatsoeuer yee shall do in word or deede doe all in the name of the LORD IESVS giuing thanks to GOD euen the Father by him Verse 18. Wiues submit your selues to your Husbands as it is comely in the LORD Verse 19. Husbands loue your Wiues and be not bitter vnto them Verse 20. Children obey your Parents in all things for this is well-pleasing to the LORD Verse 21. Fathers prouoke not your children to anger lest they be discouraged Verse 22. Seruants be obedient vnto them that are â—our Masters according to the flesh in all things not with eye seruice as men pleasurs but in singlenesse of heart fearing GOD. Verse 23. And whatsoeuer yee do do it heartily as to the LORD not vnto men Verse 24. Knowing that of the Lord ye shall receiue the reward of the inheritaÌ„ce for ye serue the Lord Christ. Verse 25. But hee that doth wrong shall receiue for the wrong that he hath done and there is no respect of persons The Coherence The deuision of the Chapter The subdiuisions 4 Doctrine from coherence with former chapters a Rom. 14.23 b Heb. 11.6 Doctrines froÌ„ the coherence in this Chapter d Ephes. 2.10 Doctr. 1. 2 3 4 Doctr. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A threefold resurrection e Reuel 2.9 0 What the first resurrection is f Rom. 6.4.5 g 1. Pet. 1.3.4 h Eph. 1.14 How a man may know whether they be risen with Christ. Who are not risen with Christ. i Luk. 21.34 k Rom. 6.1 4.5 1 Pet. 1 3. l Reu. 20.4.5.6 m Esa. 26.9.10 14 n Ioh. 11.25 o Ioh. 5.25 p Eph. 5.14 q Phil. 3.9.10 r Rom. 6.4.5.6 13. As easie to reuiue a dead man as perswade a carnall man 3 The preparations of â—aith before a man can be capable of directions of life s 1. Cor. 29. t Ioh. 7 38.39 Doct. u Mat. 6 33. Eight sorts of things that are aboue * Esa 57.15 x Hâ—s 3.5 y Psal. 14.1.2 z Zeph. 2.3 a Psal 24.6 Psal. 27.8 b Ioh. 44. d Hâ—s 5. vlt. c Psal. 105.4 70.4 e Iâ—r â—0 4 Esay 21 2. f â—saâ—â—6 â—6 7 g Mat. 7.7 h â—os 3.1 â—epâ— 2.2.3 i Psal. 24 4 5. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Ioh. 8.23 n Mal. 3.1 o Cant. 3.1 c p Phil. 1.21 Reu. 21.20 2 Tim. 4.8 2. Pet. 3.12 q Gal. 4.26 4 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 s Rom. 2.7 t Matth. 6.10 u Heb. 11.1 Eph. 1.14 * 2. Cor. 5.2 x Heb. 11.13.14.16 y Rom. 2.7 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 a Matth. 6.14 5 b Iam. 1.17 c Esay 4.5 d Iam. 3.17 e Psal. 69.9 f 1. Cor. 14.1 Zeph. 2.3 2. Cor. 13.5 Rom. 14 17.18 6 g Matth. 3.2 h Mat. 21.43 i Esay 41.17.18 k Amos 8. l Mat. 13.45 7 m Prâ—u 15.24 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.8.9 o Prou. 11.27 p Ier. 6.17 q Esay 1.17 r Mat. 6.33 s 1. Ioh. 1.7 t Gal. 1.4 u Eph. 1.3 * 1. Cor. 2.9 Col. 1.26 x Gal. 4.6.7 y Phil. 3.9.10 z Psal. 119.94 a Ioh. 5.44 Vse b 1. Pet. 5.8 c Mat. 7.7 d Luk. 12.32 e Rom. 6.21 A fourefold presence of Christ. Que. Ans. f Psal. 44.3 Act 2.33 The acceptations of the words g Psal. 16.11 h Psal. 110.1 Heb. 1.3 i Luk. 14.49 k 1. King 1.30 Prou. 20.8 Isay. 16.5 l Heb 1.13 Act. 7.55 m Eph. 1.20 n Phil. 2. 6.7.9 o Act. 7.75 Ob. Sol. p Eph. 1.20 q Renâ—l 1.7 Vse 1. r Luk 19.14 s Psal. 110.1 t Mat. 26.64 u 2. Thes. 1.8 x Psal. 2.2.3 Vse 2. y Rom. 8.34 Eph. 1.20 z Heb. 1.13.14 a 1. Pet 3.22 b Ioh. 14.2 c Heb. 7.26 d Psal. 110.1 e Eph. 2.6 f Psal. 45.10 g Mat. 25.33 h Heb. 4. vlt. i Heb. 10.12.13 The vse of repetitions in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vses k Reu. 3.19 l Râ—uel 2. Three benefits of tender affections Matth. 13. Obs. 1. Matth. 6. Iam. 4.4 Obs. 2. Note Obs. 3. Three sorts of things on earth Traditions â—e for three reasons called things on earth Eight generall reasons to disâ—wade from affecting things on earth m Heb. 11.13 n Reu. 3.10 o Psal. 49. p Math. 13. q Luk. 14 17. r Iam. 4.4 1 Ioh. 2 15. s 2. Pet. 1 4. t Iam. 5.1 c. u Phil. 3.18 * Psal. 24.1 Mat. 28.18 Matth. 16. Phil. 2. Heb. 11. x Prou. y 1 Cor. 7.31 1 Ioh. 2.17 z 2. Pet. 3.10 Solomonâ— reaâ—ons against â—â—e loue of earthly things a Ecel 1.3 b v. 4.5.6 c v. 8. d v. 8. e v. 9.10 f v. 13. g v. 15. Ch. 2.1 12. h v. 14.15 i v. 16. k v. 19. l v. 23. Ch. 3. v. 1 9. m v. 11. n v. 14. o v. 16. p v. 18. Ch. 4.1.2.3 q v. 4. r v. 8. s v 15.16 Chap. 5.8 t v. 9. u v. 10. x v. 11. y v. 12. z v. 13. v. 13.14.15 Chap. 6.1 to 7. a v. 7. b v. 8. c v. vlt. d Chap. 8.8 e v. 9. f v. 10. Chap. 9.1 Our Sauiours reasons Foure reasons against the care for superfluities g Mat. 6.19.20 h v. 21. i v 22.23 k v. 24. l v. 25. Eight reasons against distracting cares for necessaries m v. 26. n v. 27. o v. 30. p v. 32. q v. 32. r v. 33. s v. vlt. Vse t Eccles. 12.13 u Ier. 17.11.12 x 1. Cor. 7.30.31 y Eccles. 4.6 z Eccles. 1.24 Eccles. 3.12 Eâ—cles 11.1.2 The faithfull deâ—d three waies a Rom. 7.4 Gal. 2.19 b Gal. 6.14 c Esay 26.19 d 2. Tim. 2.11 e Psal. 31.12 f Psal. 22.15 g Psal. 88.4.5.6 Vses h Iob 10.15 Psal. 143. Rom. 4. l Psal. 56.12.13 Doct. k Deut. 30. vlt. First the life of Christians is hid from the world l 2. Cor. 6.9 m 2. Tim. 1.10 n 2. Cor. 4 4. o Eph. 4.17 p Mat. 7.14 q Esay 4 4.3 r 2. Cor. 1.22 s 2. Cor. 2.14 t Ioh 6. u Mat. 13. x 2. Cor. 2.9 y Psal. 31.19 z 1. Ioh. 3.12 Yea the life of christians is hid many times from themselues a Psal. 31.22 Psal. 77. b Esay 40.27 c Esay 46.15 Vse Christs life was hid and in what respects d Esa. 53.7 Obiectiue Causaliter The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgeâ—ent Obs. 1. Obs. 2. The Diuell sensuality and guiltinesse make many men haue little minde to thinke of the day of Iudgement Obs. 3. Christ is our life a Ioh. 14 6. b Ioh. 10.10 Vses Who may truely say and professe that Christ is their life c 1. Pet. 1.20 Six appearances