profitably record in our memories these Scriptures Deut. 12.32 Reuelat. 22.18 Matth. 15. 1 Pet. 1.18 Galath 1.9 Isay 8.20 2 Tim. 3.16 Ier. 19.5 Col. 1.28 Luk. 16.29 1 Cor. 1.5.6.7 Ob. 1 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 he is come shall leade you into all truth a Ioh. 16.12.13 Ergo it seemes there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. Sol. This may be vnderstood of the gifts of the Apostles and of the effects thereof and not of doctrine for of doctrine hee had said in the chapter before All things that I haue heard of my Father I haue made knowne vnto you b Ioh. 15.15 2. If it were vnderstood of doctrine yet he doth not promise to leade 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 said vnto you c Ioh. 14.26 3. Be it he had not reuealed all as yet what did hee therefore neuer reueale it Why the very text is against it for he said I haue yet many things to say vnto you d Ioh. 16.12 therefore he did say them namely after his resurrection e Act. 2.3 4. Let it be noted that he saith ye cannot beare them now the things he had to say they could not then beare why should wee thinke that they could not then beare these graue traditions as the anointing and Christening of bels and such like Lastly let them proue it to vs that those toyes are the things Christ promised to reueale and then they say somewhat Ob. 2 Ob. But in the 20. of Iohn he saith f Joh. 21. vlt. 20.30 There were many things which were not written which Iesus did Sol. Answ Hee 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 needfull to faith and eternall life is written 2. Hee saith there were other things not written hee saith other things not things differing from these other things in number not in substance or nature much lesse contrary things Ob. 3 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 that 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 8. Wayes any tradition grovves euill 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they be equalled with the Law of God or the weightie 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 he meaneth the lawes of Moses What hee meanes by rudiments especially concerning meats washings holidayes garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke Why called rudiments because the Iewes and false Apostles held them as needfull 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 saued but it is most likely they are called so by a Grammaticall relation to the Abcedaries that as little children beginne at the Alphabet and so goe on to higher studies so did the Lord giue those lawes as the A. B. C. of the Iewes to be their Paedagogie in the infancie of the Church Now they might be said to be of the world Why of the world because they were externall rites and subiect to the sight and sense and because they consisted of a glory that was more worldly then spirituall and because worldly men doe most stand vpon that which is externall T is the drift of the Apostle to disswade from the obseruation of those rites because now the Law of Moses was abrogated Abrogation is a plausible doctrine in popular estates Proclamation concerning immunities from tributes and taxations or concerning Isonomie that is indifferent libertie for all to be competitors for honors or free for profits of a common-wealth those were wont to be wonderfull gratefull to the multitude and such is the doctrine of abrogation in Diuinitie yet because it may be abused by Epicures it is to be more carefully opened The Law may be said to be abrogated diuers wayes The law abrogated 4. wayes 1. When it is antiquated or obsolete so as men are neither bound to dutie nor punishment and thus the ceremonies are abrogated 2. When the punishment is changed onely the obedience still remaining in force as in the law of stealth 3. It is abrogated to the guiltie when the punishment is transferred on another so as the law cannot exercise herforce vpon the guiltie person 4. It is abrogated when it is weakened and eneruated by transgressors to breake the Law is to loose or dissolue the Law thus wicked men by their liues abrogate it Quest But is the whole Law of Moses abrogated Answ No for though Moses be said to giue place to Christ that doth not import a change of the Law but of the Law-giuer Moses gaue three kindes of Lawes Morall Iudiciall Ceremoniall For the Morall Law it may in some sort be said to be abrogated How the morall law is abrogated Rom. 8.1.2 as 1. In respect of the curse and malediction as it did worke anger and made execrable for so there is no condemnation to them which are in Christ Iesus in as much as the law of the spirit of life hath freed them from the law of sinne and death Rom. 6.14 2. In respect of the inexorable rigour and perfection of it for wee are not now vnder the law but vnder grace 3. In some sense it is abrogated in respect of iustification for now it is no more required of the godly that they should seeke iustification by the
their vnderstanding giues them liberty and sowes pillowes vnder their fleshly and worldly elbowes Eightly Some heare fearefully as loath to be drawne to the Sermon of any that rebukes sinne as the people of Israell were to come neere the Mount n Heb 12 19. Ninthly Some like the chiefe Priests and Pharises when they perceiue that the Preacher rebukes their sinnes seeke to lay hands vpon him o Mat 21 45 46. and as farre as the feare of the people restraineth them not they practise to remoue him The ciuiller sorts of hearers are diuersly sinnefull in their seuerall humors First some heare but it is to be rid of their diseases that is to see whether by hearing Sermons and comming to Church they can asswage the trouble of their mindes and dull the stinging cares of their hearts Secondly some are like the young man for they goe from the Sermon sorry that the word requireth such things as they are not willing to doe p Math. 19. Thirdly Some heare and say God forbid q Luke 20 76. It is pitty it should be so as the Preacher sayes Fourthly Some heare because a great report goeth of the Teacher r Math 3 8. Fiftly But aboue all others they are strang hearers that are mentioned Math. 22.22 they heare and admire and yet leaue and forsake for any reformation or practise of what they heare Vnder this rancke I may referre the three sorts of hearers Math. 13. The first sort suffer the Diuell presently to take away the Word The second sort choake it with cares and lusts The third forsakes the profession and hearing and liking of it in the time of temptation or persecution Thus of their sorts The state of men transgressing against the Word The misery of euill hearers by refusing to heare it aright is exceeding fearefull if they could see their miserie they would doe as the Prophets require they would cut their haire and cast it away vnder the sense of the horror of Gods indignation Å¿ Jer 7 22 29. c. The dust of the feete of Gods messengers will rise in iudgement against such hearers t Math. 10.14 It shall be easier for Niniâ—eh and Tyrus and Sidon and Sodom and Gomorrah then for such hearers u Math. 12.41 c. Yea all their suites for mercy are abomination in Gods sight x Prou. 28 9. A heauie eare is noted for a singular iudgement Math. 13.13.14 c. Esa 30.8.9 Yea because men will not heare the Word they must heare the rod Mich. 6.9 and their eares if they belong to God must be forced open by corrections Iob. 3.3 To conclude if all this cannot affect men then I say as the Lord said to the Prophet of such persons Hee that leaueth off to heare let him leaue off Ezek. 3. vlt. Thus of the first part of the discription viz. the ordinance in which it is most effectuall viz. Hearing The second part is the propertie of the Word which is most eminent in the working of it viz. Truth Word of Truth Hee meaneth not the personall Word which is Christ but the enunciatiue Word made knowne either singularly by Reuelation Oracles Visions Dreames or commonly by tradition of Doctrine from hand to hand for 2000. yeeres or by a more excellent manner afterwards by Scripture the Word of holy Scripture is here meant The properties of the Word There are many properties of the Word of God wherein it doth excell First it is diuine The testimonie of Gods mouth Wonderfull 1. Thes 2.13 Psal 119.18.88.129 Secondly It is eternall and incorruptible a liuing Word or the Word of life Psalm 119.89.144.152 Philip. 2.16 1. Pet. 1.22 Thirdly It is swift Psal 147.15.18 Fourthly It is powerfull and terrible Hebr. 4.12 The sword of the Spirit Hos 6.5 Esa 11.2 Heb. 4.12 Eph. 6. Fiftly It is nourishing and healing it hath a propertie to nourish and heale Psalm 107.20 Sixtly It sanctifieth both our persons and the vse of the creatures Seauenthly It is comfortable ioyfull sweete Psal 119.14.111.143.162 Eightly It is apt for generation it hath a quickening power Psalm 119.25.28 1. Pet. 1.22 Ninthly It is preseruatiue both from sinne Psal 119.11 and from shame Psal 119.22 So will not gold and siluer Tenthly it is wise and exceeding large Psal 119.96.98.99.100.104 Eleuenthly It is light and pure and iust Psal 119.105.130.140.128.138 But heere the Word is commended for the Truth of it and that as a most eminent propertie in mens conuersions Truth is taken diuersly for a vertue in speech in the second Table for Truth of Doctrine Iohn 5.33 for the substance of a type Iohn 1.17 for vprightnesse and sinceritie Iohn 3.21 for the true forme of a thing Rom. 1.28 How the word is said to be a word of truth Here the word of God is said to be the word of Truth in regard of the vse of the word in the conuersion of a sinner and that first as it is apprehended to be in it selfe secondly as it is by effect in the hearer For the first before a man can haue experience of the power of the Word in the gathering of his soule he must know it to be a word of Truth foure wayes First that it is the very word of God and therefore true considering the admirable antiquity of the Story before all other Histories the dreadfull miracles by which it was confirmed the certaine euent of the vaticinies or prophesies the immutable and euery way sufficient frame of piety righteousnesse and diuine worship contained it it the dureablenesse of the wisedome thereof which no punishments could euer extort out of the hearts of the professors thereof and lastly the dreadfull iudgements vpon the enemies of it Secondly that it is true whatsoeuer Doctrine it reuealeth though it make neuer so much against our profits or pleasures or lusts till a man be brought to this the Word neuer worketh soundly Thirdly that there is an especiall glory of Truth in the promises both in the promise it selfe and the condition Fourthly that we acknowledge Truth in the performance of what God hath promised and so giue glory to his faithfulnesse and thus of the word as it is apprehended in it selfe The word worketh truth in vs six wayes In the second place the word is the Word of Truth by effect because it worketh truth in vs and imprinteth it selfe in vs and fits vs for godlinesse Tit. 1.2 and thus it worketh Truth in vs six waies First In that it worketh knowledge and so Truth in the vnderstanding Secondly In that it worketh in the Truth of worshippe Iohn 14.23.24 Thirdly In that it worketh in vs plainenesse and vprightnesse in the exercise of Grace and Holinesse and so it is opposed to hypocrisie Ephes 4.24 Fourthly In that it worketh Truth of Constancie that is an euerlasting resolution to heare and keepe the Word of Truth Iohn 8.37 1. Iohn 4.6 Fiftly In that it begets in vs the sinceritie and Truth
the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus be your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euerie brother that walketh inordinately and not after the traditions which they had receiued of the Apostle b 2 Thess 3.6 By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father c 2 Ioh. 4. Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed d Gal. 1.9 1 Cor. 15.1.2 For the Apostles receiued it not of men but by the reuelation of Iesus Christ e Gal. 1.12 And as they haue receiued of the Lord so haue they deliuered vnto vs f 1 Cor. 11.23 Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe g Phil. 4.9 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heede that they lose not what they haue wrought h 2 Ioâ— 9. but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and stayes many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortalitie as it were to light and life againe but priuately and particularly into their hearts and soules The priuiledges of such as receiue Christ This is the happiest receiuing of Christ Oh the glory of a Christian in receiuing Christ i Phil. 3.9 for he that receiueth Christ into his hart receiueth excellent illumination vnspeakably ioy k 1 Pet. 8. sure attonement l Rom. 5.11 3.25 hid Manna m Reu. 2.17 eternall graces n 1 Cor. 1.6 4.7 yea the very spirit of Christ o Rom. 8.9 to make him know the things giuen of God to set the soule at liberty p 2 Cor. 3.17 to mortifie the deeds of the flesh q Rom. 8 13. to be a spirit of prayer r Zach. 12.12 to giue answer concerning our adoption Å¿ Rom. 8.15 to furnish the soule with gifts t Gal. 5.22 to seale vs vp to the day of redemption u Eph. 1.14 to be an eternall comforter * Ioh. 14. to be life for righteousnesse sake x Rom. 8.10 to helpe our infirmities y Rom. 8.26 and to raise vp our dead bodies at the last day z Rom. 8.11 Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs c Gal 2.20 or to walke after the appoyntment of his will expressed in his word but it is cheefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to bee often vrged and pressed by all meanes vpon vs a Heb. 9.15 b Rom 8.17 so shamefully doe many fall away and so cursedly is the sinceritie that is in Christ Iesus pursued by the Diuel and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what hee had Oh that wee could bee soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alas there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ As Rules for perseuerance to bee obserued in our first conuersion If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduersity with the righteous Canst thou professe Christ admidst the different opinions of multitudes of men Canst thou bee content to denie profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2 At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and well-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous lothnesse in our nature to abide the triall though wee know it be plainly here required d 2 Cor. 13.5 whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeuour that knowledge and affection might be inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fall away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts
of the chapter HItherto of the exhortation From this verse to the end of this chapter is contained the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to vers 16. 3. He concludes against the things from which he dehorts and that seuerally from vers 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions i. obseruations and externall rites and vaine superstitions concerning either ordinary life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessary vpon the consciences of men 3. From the elements of the world i. from the ceremonies of Moses now abrogated and so from Judaisme In generall wee see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poison and yet cannot abide to receiue any antidote Againe from the coherence wee may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as wee grow settled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When we finde these caueats in the Scripture we must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuices more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to leade away bond and captiue or as here to spoile it is so to seduce or to carry away as a spoile for the matter expressed in this word wee may note 1. That a Christian stands in danger of a combat and if hee looke not to himselfe may be spoiled and carried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled 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 a Matth. 13. 2. That had those things taken away that sometimes they had in spirituall things b Matth. 13. 3. That lost their first loue c Reuel 2. 4. That lost the kingdome of God in losing the meanes of the kingdome d Matth. 21. 5. That lost what they had wrought e 2 Joh. 10. 6. That lost the presence of God f Hos 5 vlt. 7. That lost vprightnesse and sinceritie 8. That lost the taste of the powers of the life to come g Heb. 6. 9. That lost the ioyes of their saluation h Psal 51. And lastly much more theirs that lose their crowne i Reuel 3.11 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 Deuill 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 theirs 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 libertie on earth to winne Proselytes to their religion There haue alwayes 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 Philosophie This is the first kinde of corruption here condemned Quest Answ But is Philosophie naught and here 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 deceit may be here added interpretatiuely it explaines the sense Quest Answ How Philosophie becomes vaine deceit But how became Philosophie to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth deuillish things as the Philosophie 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 eternitie 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 ordinary 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 whereas 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 necessary to saluation and imposed as meet to be ioyned with the Gospell Philosophie may yet be vsed so as she be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble her selfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie When men are corrupted by philosophie and that diuers wayes 1. If men vse any part of philosophie that is deuillish as too many doe 2. If men neglect the studie 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 Wee 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 The diuers acceptation of the word Tradition Thus of Philosophie After the traditions of men The word Tradition hath beene vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authoritie 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 Patriarkes 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 drawne but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 godlinesse A distinction about tradition and are therefore Apostolicall and to be obserued as all the doctrines of the word and the publike assemblies of praier 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 pietie but are either light or vnnecessary or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes Traditions 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 captiuitie 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 Cabalisticall Diuinitie a Diuinitie so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare Matth. 15. The traditions in the Churches of the Gentiles Traditions in the Churches of the Gentiles may be considered two wayes 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 anointing 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 Exorcists Ostiaries c. Holidaies 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 Quest Answ 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 decencie 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 Traditions in the times of the Fathers in the primitiue Church did not alwayes 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 yeeres that were directly impious as the Inuocation of Saints and Images 4. Some other 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 Monkes 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 leuitie and vnconstancie of iudgement sometimes to please the people approuing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well be denied but that the libertie taken in the Primitiue times to bring in traditions opened a doore to Antichrist Traditions in Poperie Now concerning the traditions in Popery vnder Antichrist their doctrine is abominable 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 authoritie with Scripture And those traditions they would thus exalt Scriptures against traditions are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions wee may
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.
of the world and worldly occasions Fourthly his last signe is that hee did set the Lord alwaies before him hee could be content to walke euer in Gods presence and to haue him the witnesse of his actions hee was not carefull onely to approue himselfe to men as wicked men may doe but his chiefe care was to walke in all good conscience before God Lastly in the fourth of Esay Esay 4.3.4 the Prophet fore-tels of men that vnder the Gospell should bee called holy or Saints and these hee describes by their happinesse they shall be written among the liuing in Ierusalem and by their holines which will discouer it selfe by these signes first they are not acquainied with the damnable and hatefull extenuations and qualifications of sinnes they are not heard to say it is a little sinne a small fault no their sinnes in their eyes are filthinesse and bloud Secondly they are men that haue felt the power of GOD in the practise of mortification they are new creatures they are washed and purged Thirdly the Spirit of God in them hath beene a Spirit of Iudgement and a Spirit of burning a Spirit of Iudgement not onely in respect of knowledge and illumination but also because it hath kept an Assize in the soule of the sinner hee hath beene arraigned indicted and hath pleaded guilty and beene condemned a Spirit of burning both in respect of the inward purifying of the heart from the drosse that cleaues vnto it as also in respect of zeale and ardor for the glory of God And thus farre of the first thing giuen vnto the people of God they are Saints Now followeth the second The acceptations of the word faithfull Faithfull This worde is diuersly attributed in Scripture It is giuen to a 2 Cor. 1. God and God is said to be faithfull in the accomplishment of his promises It is giuen to b Reuel 19.11 Christ and hee is called faithfull and true It is giuen to the c Psal 89.37 Psal 19 7. 111.7 Sunne in the Firmament because it keepeth his certaine course It is giuen to the Word of God so as whatsoeuer it promiseth or threatneth men may certainely binde vpon it for heauen and earth may faile but one iot of it shall not faile Lastly it is giuen to Men especially and most ordinarily to such men as are true beleeuers and walke in all good conscience both before God and Men and as it is thus taken the words of the holy Ghost Prou. 20.6 Prou. 20.6 may be taken vp Many men will boast euery one of his owne goodnes but who can finde a faithfull man These are they that Dauid so earnestly searcheth for and hauing found them doth so stedfastly set his eyes vpon them and entertaineth them into his Court Psal 101.6 Psal 101.6 The names of these wee doe for the most part take vpon our selues but the signes of these are but sparingly found amongst vs. That we may examine our selues I will consider what is required of vs that we may shew our selues faithfull Faithfulnesse in spirituall things Hereunto fiue things are requisite The Christian mans faithfulnesse ought to shew it selfe first in spirituall things secondly in temporall things vnto faithfulnesse in spirituall things fiue things are requisite First faith in Christ to get sound reasons from the Word and Spirit of God and a sure euidence for the particular perswasion of the heart that God in Christ is graciously reconciled with the sinner He cannot bee a faithfull man that hath not a iustifying Faith all that time of a mans life onely receiueth hee this honour to be accounted faithfull when aboue all things hee trauels after the sense of Gods fauour in the forgiuenes of his sinnes Secondly faithfulnesse stands in the performance of all those Promises Purposes and Vowes which men in their distresse inward or outward doe make vnto God Psal 78. And therefore the Israelites are charged not to bee faithfull because when the wrath of God turned vpon them and the strongest of them were slaine and their chosen men were smitten and that their daies did consume in vanitie and their yeeres hastilie then they crie vnto him and seeke him in their distresse they returne and seeke him earelie they acknowledge that GOD is their strength and the most High their Redeemer but when the Lord had beene mercifull vnto them forgiuen their iniquities so as hee destroyed them not and called backe his anger then they returned and prouoked the LORD againe they flattered him with their tongue they tempted GOD and sinned still and therefore they are censured thus Their heart was not vpright neyther were they faithfull in Gods Couenant Thirdly it shewes it selfe in constant sincerity in Gods worship when men will worship God according to the rules of his reuealed will without mixture of mens inuentions or the customary sinnes of prophanenesse and hypocrisie Hos 11. vlt. And thus Iudah is said to be faithfull with Gods Saints because as yet the worship of God was preserued amongst them in the auncient puritie in which the old Patriarkes and Saints did sincerely worship the God of their Fathers hee is a faithfull man that will worship God no otherwise then the Saints haue done that is precisely according to his will reuealed in his Word Fourthly faithfulnesse is exercised in the conscionable imployment of the Gifts Graces and Talents receiued in our generall calling to Gods glory the increase of our gifts and the inriching of our soules with true spirituall gaine And thus hee is said to bee a good Seruant and faithfull that hauing receiued fiue Talents hath gained with them fiâ—e moâ— Mat. 25.21.23 or two Talents and doth gaine two moe and this we doe when hauing receiued Knowledge Faith Loue Hope Patience Spirit of Prayer c. wee doe by a constant and daily practise bring them out into exercise for our selues and for others Thus doing two commodities wee shall reape first it is a signe of our faithfulnesse secondly the gifts will increase and to him that hath such gifts to vse them shall be more giuen Lastly faithfulnesse shewes it selfe in mens sinceritie diligence constancie and care to promote and further the causes of God and the Church with the conscionable discharge of all such dueties as belong vnto such seruice Thus Timothy is praised to bee faithfull in the Lord 1 Cor. 4.17 1 Cor. 4.17 And thus the Apostle and Apostolicall men were faithfull when they could doe nothing against the truth but for the truth and thus men are faithfull that can patiently beare 2 Cor. 11.8 and willingly take vp the Crosse of Christ and that daily so as they may further the building vp Luke 9.23 and edification of Gods people Those then are not faithfull that doe the worke of the Lord negligently that set their hands to the plough and looke backe that minde their owne things honours pleasures profits and preferments and those that
5. Phil. 2. Foure things make glory vaine and to be heard of amongst men Ans It is not simply a sinne to seeke an honest report amongst men let them contemne their names that meane to bee allowed to liue in presumptuous sinne A good name is better then riches And Christ commandeth that our light should shine that men might see our good works And the Apostle wils them to hold forth the light of the word of truth in the middest of a crooked and froward generation But glory is then vaine first when it is sought in vaine things secondly when men seeke praise for the shew of that that is not thirdly when they make it the chiefe end of their actions fourthly when it makes men proude and vicious otherwise it is an honest ioy that comes of a good name and a reason to beare many crosses in other things patiently where men may support themselues with this comfort of a good Name And of your Loue to all Saints HItherto of Faith by which wee embrace CHRIST the head Now it remaines that I entreate of Loue by which we embrace the SAINTS the members By the one wee are ioyned to Christ by the other to the members of Christ Iohn 3.17 Loue is either in God or in man In God it is an Attribute in man an Affection or a quality in the affection Loue is a vice three waies Loue in man is either a vice or a grace It is a vice when it is set vpon a wrong obiect or is disordered and that three wayes first when wee loue things vnlawfull as Sinne secondly when wee loue things lawfull but too much as the World thirdly when Loue is turned into Lust and so is the mother of Fornication Adultery Incest and such like As Loue is a grace for I omit bare naturall affections It is onely in the Saints and so they loue first God and Christ as the fountaines of all Naturall and Supernaturall blessings secondly they loue the meanes of communion with God and Christ and thus they loue the word of God Psalme 1.2 and thus they loue the second appearing of Christ 2. Tim. 4.8 thirdly they loue man and so their loue is either to all men to their enemies or to the Saints Of this last heere Concerning this loue to Gods children if the coherence and the generall consideration of the words be obserued seauen things may be noted first Concerning loue 7. things may be noted from the coherence that the loue to Gods children is a grace supernaturall as well as faith Hereby we know that we are translated from death to life because wee loue the brethren And againe Let vs loue one another for loue commeth of God and euery one that loueth is borne of God Hence it is called The loue that God hath in vs. Yea it is Obseruat 1 deriued from that precious loue wherewith God loue Christ Secondly we must first be ioyned to Christ by faith 1 John 3.14 1 Iohn 4.7 1 Iohn 4.16 Iohn 17.26 before wee can get any sanctified affection to man all humane affections in carnall men want their true comfort profit and constancie because they are not seasoned by faith in God till a man doe labour for his owne reconciliation with God he Obseruat 2 can neuer get a sound affection to Gods children nor reape the heauenly priuiledges of communion with Saints Thirdly to loue Gods children for any other respects then because they Obseruat 3 are Saints is a meere Naturall affection not a Spirituall grace a wicked man may loue a childe of God for his profit pleasure or credit sake for his company sake or for his amiable qualities in conuersing and such like but the right loue is to loue them as they are sanctified as they are begotten of God 1 Iohn 5.1 and for Spirituall respects and thus hee that giueth a Disciple a cup of cold water in the name of a Disciple shall not loose his reward Math. 10.41.42 Fourthly nothing can make more to the praise and credit of men then Obseruat 4 faith and loue the highest praise of a mans good estate is to bee able to shew that he beleeueth his owne reconciliation with God and that he loueth Gods children He doth not say he was glad at heart when he heard of their riches honours c. But when hee heard of their loue to the Saints and their faith in Christ 1 Thessal 3.6 The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to another Fiftly whosoeuer doth actually beleeue doth actually loue they are inseparable Obseruat 5 companions Faith worketh by loue Galat. 5.6 Ephes 6.23 1 Tim. 1.14 Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seede giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that Obseruat 6 saith he is in the light and hateth his brother is in darkenesse vntill this time And 1 Iohn 2.9.10 1 Iohn 3.16 Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truely loues any Saint and Obseruat 7 therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of all these obseruations briefly follow first heere is reproofe Vses and that first of such wicked wretches as can loue any but the Saints these are in a wofull and damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them 1 Iohn 5.1 but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not beloued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the manner of our affection viz. for what wee loue other For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two waies
short time restored a world of men from the power of Antichrist Thirdly we may by this phrase bee enformed that the words all and euery one are not alwayes in Scripture to bee vnderstood vniuersally of all the singular persons in the world as the Vniuersalists conceiue Fourthly they were but a few Fisher-men that did this great worke and they were much opposed and persecuted and in some lesse matters they iarred sometime among themselues Whence wee may obserue that Doctrine may bee exceeding effectuall though 1. but few teach it 2. though they bee but of meane estate and condition 3. though it be opposed by crosse and contrary teaching 4. though it be persecuted 5. though the people be in disposed and nuzled in sinne and superstition as these Gentiles were 6. though the Preacher be often restrained 7. though there be some dissention in lesse matters The fift thing that may be gathered hence is that in the conuersion of sinners God is no respecter of persons men of any age nation sex condition life or quality may bee conuerted by the Gospell And sixtly it is plaine heere that preaching is the ordinary meanes to conuert euery creature so as ordinarily there is none conuerted but by preaching Lastly if any one aske what shall become of those nations or particular persons that neuer yet heard of the Gospell I answer the way of God in diuers things is not reuealed and his Iudgements are like a great deepe It belongs to vs to looke to our selues to whom the Gospell is come Thus of the first Reason The second Reason is taken from the testimony of Paul and hee giues a double testimony 1. By his Ministery 2. By his Sufferings Wherof I Paul am a minister Out of these words many things may be noted First in that the Apostle notwithstanding all the disgraces and troubles that befell him for the Gospell doth yet lift vp the mention of his Ministery therein as an inducement to the Ephesians It may teach vs that the glory of Gods truth is such as no man neede to bee ashamed to teach or professe it nay there can be no man or woman to whom it may not bee their cheifest glory whatsoeuer carnall worldlings or timerous Nicodemites conceiue of it Secondly in that so great an Apostle doth not disdaine to yeelde his testimony of purpose to shew that Epaphras their Preacher had taught nothing but what hee had likewise taught it sheweth that it is the property of faithfull and humble Ministers to strengthen the harts and hands of their Brethren though they be their inferiours and then it will follow that they are proud and enuious and malicious persons that by crosse teaching labour to encrease their bonds whom God hath honoured with successe in their labours in the Gospell such are they that in many places striue to pull downe as fast as others builde making hauocke in the Church and bending their whole might in their Ministery to hinder the sincerity of the Gospell and the conuersion of sinners Thirdly in that the Apostle vrgeth his owne testimonie I Paul it sheweth that the testimony of one Apostle is better then a thousand others One Paul opposed to many false Teachers which should teach vs to conuerse much in the Doctrine of the Apostles and Prophets which are of like authority And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should bee of no value against one Scripture And as the people should try the Spirit by this witnesse so should Preachers make conscience of it to take more paines to enforme the consciences of the people by the testimony of the Word then by humane authority of what sort soeuer Fourthly in that heere is but one Paul that comes in to confirme the truth of the Gospell it shewes that many times the soundest Teachers are the fewest in number Heere it is so in the best times of the Church so it was before there was but one Michaiah for foure hundred false Prophets so in Christs time there was a swarme of Pharisaicall proud vaine glorious hypocriticall silken Doctours that loued the cheefe roome and sought preheminence teachers of liberty and strife defenders of traditions and their owne glory and greatnesse when Christ and his Disciples were by their enuy scorned as a few precise singular fellowes Fiftly in that the Apostle stileth himselfe by the name of Paul and not of Saul it may intimate that men truely regenerate hate the vaine name of their vnregeneracy it is a foule signe when men can glory in the titles and names of their lewdnesse and sinne past Lastly in that the Apostle tearmeth himselfe a Deacon for so the word translated Minister is in the originall it notes his great humilitie it was a happy time in the Church when the Apostles called themselues Deacons and then beganne the Church to decay in true glory when Deacons would needes be Apostles Thus of the second Reason and the 23. Verse Verse 24. Now reioyâ—â— I 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 THese words containe the Apostles second testimony and it is taken from his sufferings for the Gospell and hee conceiueth that they haue great reason to perseuer in the loue of the truth since hee hath with ioy endured so many things for the confirmation of the doctrine hee had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which mooued him vnto his reioycing His suffering in which hee doth reioyce hee amplifies by the time now and the diuers sorts of crosses he endured which hee expresseth indefinitely when he saith plurally my sufferings as also by the vse of them for you that is for confirmation of your Faith and encouragement The Motiues are foure first because they are the afflictions of Christ secondly because they are laid vpon him by the Decree of God his measure is set him and hee hath almost done his taske hee is ready to dye thirdly because they are but in his flesh fourthly because they were for the good of the Church Now reioyce I in my sufferings Doct. Gods Children haue much ioy The godly reioyce in afflictions euen in affliction they are cheerefull and with great encouragement they beare their Crosses a Rom. 5 3. James 1.2 2 Cor. 7.4 8 2. Heb. 11.37 2 Cor. 1.5 c. and if any aske the reason why they are so glad in their affliction and trouble I answer Gods Seruants are the more cheerefull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction b Heb. 2.10 The reasons why the godly are so cheerefull in affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer c Heb. 2.18 Iohn 16.33 Thirdly that the sting is taken out of the
Crosse and therefore it is not so painefull to them as it is to the wicked men Fourthly that the same afflictions are vpon their brethren that are in the world d 1 Pet. 5.9 Fiftly that the way to life is such a kind of way a strait narrow troublesome way e Mat. 7.4 Sixtly that after all their troubles are a while borne in this world they shall haue rest with the blessed in heauen when the Lord Iesus shall bee reuealed and better and more enduring substance then any here they can want or lose f Heb. 10.34 2 Thâ—ss 1.6.7 Yea that their afflictions are to bee accounted a part of that treasure that they would lay vp against the last day Seauenthly that God will in the meane time comfort them in all their tribulation g 2 Cor. 1 4. Eightly that their manifold temptations serue for great vse as for the triall of their precious Faith and refining of all Graces with the purging out of much drosse and corruption in their natures h 1 Pet. 1.6.7 Ninthly that no afflictions can separate them from the loue of God in Christ with many other reasons which I might instance in besides those mentioned in the end of this Verse If any yet aske how Gods Seruants haue attained to such Ioy since there are worlds of people that in their troubles could neuer be induced to conceiue of such contentment by any reason could bee brought them I answer that there are diuers things in Gods Children which are not in wicked men which are great causes of and helpes to ioy in tribulation As first they will receiue the light and treasure vp holy knowledge which they finde singular vse of in their Troubles whereas an ignorant mind is vsually attended with a distempered hart i Hebr. 10.32.34 Secondly they haue Faith in God and carry about in their hearts the warme and enflamed loue of Iesus Christ and are therefore able to trust in Gods prouidence in any distresse k 1 Pet. 1.7.8 Thirdly Gods Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which are mala poena euils of punishment doe fall vpon them they presently run and reuenge themselues vpon those inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mala culpae euils of sinne euen their secret passions and affections and by crucifying them they worke their peace and tranquility within themselues for no man would bee hurt by his afflictions without if he would mortifie his passions within l Gal. 5.24 Fourthly they are much in Prayer and keepe a good Conscience in an vpright innocent and sincer conuersation m 2 Cor. 1.5.11 12. And lastly the word is a continuall Fountaine of ioy in all troubles which keepes them from discouragement or vnquietnesse Psal 119. For you These words may bee referred either to reioyce or to Sufferings It is true Gods seruants doe feele great ioy one for another n 1 Thess 3.7 And to thinke of the grace or prosperity of other of Gods Seruants is many times a great comfort in trouble But I rather thinke the words are to bee referred to Sufferings and then the sense may be for you that is for the doctrin which as the Apostle of the Gentiles I taught you Or for the confirmation of your Faith and encouragement to like patience And the rather because the offering of him vp for the sacrifice and seruice of their Faith was as the consecration of the first fruits to God vpon which followed a greater blessing vpon the whole Church Vses The consideration heereof should teach Gods people not to faint at the troubles of their Teachers since they are for them though to carnall reason it seemes contrary yea the Apostle Ephes 3.13 saith it is their glory Which also shewes the vaine paines that wicked men take when they persecute faithfull Teachers for though they thinke thereby to plague the people that so greatly relie vpon them yet indeede God turnes all so for the best that those sufferings are for them and not against them And if wicked men were thus perswaded they would spare such wicked labour and if the godly could beleeue this it would make them vnmooueable in trouble for what shall make against them if this kind of rroubles make for them And fulfill the rest of the afflictions of Christ Some of the late Papists gather from these words that CHRIST did not suffer all that was needefull for mans deliuerance from sinne but left a deale to bee suffered by his members especially men of principall note and hence grew their Supererogation Satisfactory paines and Indulgences But that this cannot bee the meaning of this place is cleere first because that doctrine is contrary to other Scriptures as Esay 53.4.5.6.8.10.11.12 Iohn 19.30 Heb. 10.1 to 15. Heb. 9.14.25.26 2 Cor. 5.14 1 Iohn 2.1 Psal 49.7 Secondly themselues being Iudges this sense brings in a grosse absurditie for if the words bee vnderstood of the suffering Christ left to his people to endure for satisfaction for sinne then it will follow that Paul suffered all was wanting and so there should remaine none for any other to suffer for hee saith hee suffered the rest of the sufferings of Christ Thirdly Caluin and Fulk say that none of the Fathers did heere thus vnderstand the words August tract 84. in Iohn and it is plaine that S. Augustine is flat against this sense when hee saith Though Brethren die for Brethren yet no bloud of Martyrs is shed for remission of sinnes this Christ onely hath done And Leo a Pope could say The iust receiue not giue Crownes And out of the fortitude of the faithfull arise examples of Patience not gifts of Righteousnesse Fourthly the next Verse cleereth this for hee did thus suffer according to tae dispensation giuen him of God Now hee was giuen to edifie not to redeeme the Church Fiftly their Schoole-Diuines are against them the Glosse hath it thus Provobis i. Confirmandis in doctrina Euangelij Aquinas doubts not to say that to affirme that the Passions of the Saints are added to make vp or fulfill the Passion of Christ is hereticall Caietan referres the word quae desunt vnto in carne mea The plaine meaning is that the Apostle did endure that measure of afflictions that GOD in his counsell had appoynted him to endure for the Name and Gospell of CHRIST and the good of the Church in the confirmation and encouraging of mens mindes in the truth of the Gospell Of Christ His sufferings may bee sayd to bee the sufferings of Christ How our afflictions are the afflictions of Christ either as Christ is taken for the whole mysticall body which is not strange in Scripture for by Christ in 1 Cor. 12. hee meaneth the body of Christ or as hee is the head of the Church and so the afflictions of Gods seruants may be sayd to be his sufferings either because they bee such as hee should
to intreat of all other Sciences are b◠〈◊〉 comparison of them they intreat of Christ and grace and glory for euer by him nay 4. herein differs preaching from all other relations whatsoeuer that they doe not preach of Christ but they preach CHRIST that is they giue what they speake of And these three little words expresse diuersly the duty of Ministers 1. The dutie of Ministers they must preach that is plaine 2. they must preach diligently which may bee gathered from the expressing of it in the present-tence It was not a sufficient excuse wee haue preached as diligently as any in our young times or before we came to such preferment No this must be the comfort of a Minister and his continuall plea wee doe preach not wee haue preached 3. They must preach CHRIST that is that part of Diuinitie that concernes Redemption Iustification and Sanctification 4. They must labour in preaching to expresse as much as lies in them consent Consent I say with the Prophets and Apostles and consent with their fellow Ministers Wee not I there is one only truth for all Ministers to teach 5. They must resolue to winne the honour and reputation of their ministery for the worke of it not from the reward of it they must get their credit by preaching not by their great liuings And from hence also is impliedly to bee collected the iust reproofe of many Ministers 1. Such as preach not some would preach and cannot The reproofe of Ministers some can preach but will not some neither can nor will all shall be iudged accordingly in the day of Christ when he shall call for an account of their Stewardship 2. Such as preach but not Christ and these are not all of a sort for 1. some preach themselues not Christ or if they paint out Christ it is in their owne likenes so as vnder his name they commend themselues to the world 2. some preach but it is beside Christ in raking together mens inuentions And surely that so great affecting of human authorities in preaching when it is with a kinde of neglect of the search of Scriptures as if they wanted wit or power cannot be iustified 3. Some preach but it is against Christ and such are they that care not couertly to contradict the maine Doctrines of Christ or else bend themselues in their whole ministery to strengthen the hands of the wicked and make sad the hearts of the righteous Thirdly such as preach Christ but it is for enuie and to increase the bonds disgraces of others or it is not diligently or they preach not Christ crucified they teach not soundly the doctrine of mortification or they preach not Christ risen againe they teach so coldly so barrainely so insufficiently as if Christ were still in the graue some there bee that preach of Christ but it is chiefly of his Crowne and Scepter they are neuer kindled till they get into questions of Church-gouernment they teach their hearers the doctrine of reforming of Churches when they had more neede to teach them how to reforme themselues and their housholds Admonishing and teaching There is some a-doe among Interpreters to put the difference betweene these two words Some thus Admonishing them that are out of the way teaching them that are in the way Some thus Admonishing them that are ignorant teaching them that haue knowledge Some thus Admonishing those that teach false doctrine or contradict the truth teaching such as are desirous to learne the truth Some thus Admonishing about things to be done teaching about things to be knowne Some thus Admonishing to stirre affection teaching to informe the vnderstanding But I thinke there is no necessitie thus to restraine the senses so as it may be thus Admonishing that is checking rebuking warning the ignorant wandring wayward sloathfull dull or prophane hearers both about things to be done and knowne and teaching the rest the whole doctrine of Christ Admonishing From this word these things may be obserued First Preachers must intend to rebuke sinne as well as to direct or comfort a Esa 58.1 2 Tim 3.17 Heb 9.10 Act 20.31 1 Thes 5.11 Secondly men commonly neuer care for instruction to grow in Christ till they be touched with the rebukes of the word for sinne Thirdly preaching may be said to admonish in diuers respects 1. the very sending of the Word preached to any place is a warning to men to looke to themselues and repent b Act 17.3 for then is the Axe laide to the roote of the Tree c Math 3 11. 2. Because preaching doth set before vs such examples as doe admonish d 1 Cor 10.11 3. Because by it Christ secretly smites the earth that is the consciences of carnall men that are so glued to the earth e Esa 11 3. many a time is their hearts smitten that the world little knowes of but especially by preaching are the publike abuses in the liues of men publikely reproued Euery man Euery one needs to be rebuked and admonished and there is no man nor woman but they are bound to stoope to the rebukes of the Word whether they be rich or poore learned or vnlearned Iew or Gentile young or old in authoritie or vnder authoritie conuerted or vnconuerted Vses The Vse of all should be to teach vs to know them that are ouer vs and admonish vs in the Lord f Thes 1.12 Now there are diuers reasons to perswade men to be willing to suffer admonition 1. It is noted to be in Gods account a beastly qualitie to rage or to be senselesse when we are rebuked therefore Dauid saith be not as the Horse or Mule g Psal 32.9 2. If we will not be rebuked sinne lies at the doore h Gen 4 12. and wee know not how soone wee may be arrested with iudgement 3. Thou maist by stubbornesse prouoke the Lord so much that in his very iudgement hee may set a continuall edge vpon the word to rebuke thy conscience so as rebukes being now turned into a punishment the Lord may consume thee by them eating vpon thy conscience as a moth i Psal 39.11 till hee haue wearied thee with his secret buffets and terrours and then in the end cast thee off into a reprobate sense Woe is vnto man when the Lord in his Word or by his Spirit sets himselfe to disgrace and vexe him 4. Instruction is euill onely to him that forsaketh the way and hee that hateth correction shall die k Prou 11.10 It is a brand of a scorner to hate him that rebuketh him l Prou 15.12 and a man that hardeneth his necke when hee is rebuked shall suddenly be destroyed and cannot be cured m Prou 29.1 5. The Lord may be so much incensed by sinnes of this kinde that at length there will be no remedy as hee was by the Iewes 2 Chron. 36. n 2 Chron 36.11.16 Lastly great is the profit of admonition to such as
viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this adoe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioyce in your order being fully assertained of your present stedfastnesse of faith in Christ But I write this to keepe you as you are that you may not be drawen away Quest But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancy in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a greate conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may begathered that the grace of the Gospell is excellent and worthy the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heare and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and oposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated a 1 Thess 2.2 if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts b Vers 3.4 warre they must this is their comfort it is a good warfare c 1 Tim. 1.18 and a good fight d 2 Tim. 4.7 to vndertake the ministerie it is to goe a warfare e 1 Cor. 9.7.12 Enemies to sincere preaching If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what he can Besides the flesh both in Ministers and people will lust and striue against the spirit a Minister should haue something to doe to beate downe his owne flesh f 1 Cor. 9.27 And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine g 1 Tim. 1.10 and particularly both worldlings and epicures doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they wil strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to se that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many greate ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current or prophanenesse doe euery where take all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe h 2 Thess 2.4 they especially the locusts among them are as horses prepared to the battle i Reuel 9. as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth k 2 Tim. 3.8 and withstand the words of faithfull men and doe much euill l 2 Tim. 4.14.15 these by cunning craftines lie in waite to deceiue m Eph. 4.14 So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul How many waies faithfull Ministers fight and so euery faithfull Minister doth fight against these I answere that as the aduersaries are diuers so their fight is diuers also For against
law but by Iesus Christ Againe we must distinguish of the persons for the law still lieth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull Gal. 5.23 1 Tim. 1.9 How the Iudiciall Lawes are abrogated for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgements contracts mariage bondage diuorce vowes vsurie and trespasse betweene man and man These Iudiciall lawes must be considered two wayes 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right and thus where the reason of a law is particular there the law is so and bindes not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicials are dead but the Ceremonials are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroied as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hitherunto also of the matter of the dehortation The reasons follow And not after Christ These words containe the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen and reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranted or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way leade vs after Christ but from him rather inasmuch as we rest in those workes done and neglect the commandement of God Lastly they feed the humours of carnall men and draw away mens mindes from the spirituall worship of God in Christ Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoiled by philosophie if it be not after Christ Againe hence we may learne a note of triall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accounted for though they were not forbidden in the morall law We haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgression neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other wayes of offending against him as To liue without Christ and communion with him a Ephes 2.12 To be an enemie to the crosse of Christ b Phil. 3.18 To make the doctrine of redemption an occasion of libertie to the flesh c 1 Pet. 2.16 To liue after the lusts of men and not after the will of Christ d 1 Pet. 4.1.2 To harden our hearts against the doctrine of reconciliation e 2 Cor. 5.20 To hold false opinions concerning the person or office of Christ To peruert the Gospell of Iesus Christ f Gal. 1.7 To persecute or despight Christ in his members g Matth. To trust in the merit of our owne workes h Rom. 10.3.4 To denie him before men i Matt. 10.33 To reproach the seruants of Christ k Heb. 11.26 Not to beleeue the report of his messengers l Esay 53.1 Rom. 10.16 Not to imitate his graces m Mat. 11.29 To offend one of Christs little ones n Mark 9.42 To make diuision or schisme o 1 Cor. 1.12 Not to discerne his body in the Sacrament p 1 Cor. 11.28 To build againe things destroyed q Gal. 2.17.18.19 To breake our vowes r 1 Tim. 5.11.12 To fall away from the doctrine of Christ Å¿ 2 Ioh. 9. To grieue the spirit of Christ t Ephes 4.30 To be beguiled from the simplicitie that is in Christ Iesus u 2 Cor. 11.3 To cast away their confidence * Hebr. 10. Or to fashion our selues to the lusts of our ignorance x 1 Pet. 1.14 Thus of the first reason VERS 9. For in him dwelleth all the fulnesse of the Godhead bodily THese words containe the second reason and it stands thus If in Christ there be all diuine fulnes sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwels all fulnesse euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor wee may conceiue of the words of the text thus There is in Christ all fulnesse of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fulnesse of power and efficacie in Christ as King of the Church therefore there is no need that wee should helpe him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ This verse containes in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the body that is in the humane nature of Christ and this is amplified 1. by the manner of presence hee dwelleth there 2. by the measure in all fulnesse The word Corporally hath beene diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow onely but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as hee is in all creatures by efficacie or power nor as hee is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels vers 10. In him notes his person Godhead expresseth his diuine nature corporally imports his humane nature and dwels tels vs of the vnion of the natures The summe of all is that in as much as
whereas they giue the knowledge of all things vnto them they rob God of his glory who onely is the knower of the hearts of men 2. Chron. 6.30 and it is granted Isay 63.16 that Abraham knew them not and Israel was ignorant of them And whereas they obiect that Abraham in the 16. of Luke is said to know that they had Moses and the Prophets bookes we answer that that is spoken parabolically not historically they may as well say that Lazarus had fingers and Diues a tongue c. but were that granted yet it followeth not that because the doctrine of the Church was reuealed vnto him therefore he knew all things The second thing they giue is adoration contrary to the flat prohibition of the Angell himselfe in the Reuelation who chargeth worship me not Reuel 19.10 and without all example in Scripture or the least sillable of warrant for it besides we see here Angell-worship in expresse words condemned The third thing is inuocation praying to them which likewise is contrary to scripture for how shall we call on them on whom we haue not beleeued e Rom. 10.14 and we are exhorted to go boldly to the throne of grace with the help of our high Priest to obteine mercie and finde grace to helpe in time of need f Heb. 4.16 for Christ is the propitiation for the sinnes of the whole world g 1 Ioh. 2.2 why then should wee giue his glory to any other and inuocation is a part of the forbidden worship of Angells as well as adoration In humblenes of minde It was the practise of Satan and pretence of false Teachers to thrust in this corruption of Angell-worship vnder this colour that it tended to keepe men in humilitie and to make men to know their duties to the great maiesty of God and to acknowledge their gratitude to the Angels for their seruice this hath beene the Deuils wont to hide soule sins vnder faire pretences and vice vnder the colours of vertue This may serue notably for the confutation of the Papists about their Saint and Angell-worship for is not this their smoothest pretence to tell vs by comparison that men will not go to great Princes directly with their suites but will vse the mediation of some Courtiers and so they say they must doe to God This you see was the old deceit in the primitiue Church and therefore worthily we may say to the people let none of the popish rabble defraud you through humblenesse of minde Againe is the Deuill ashamed to shew sinne in his owne colours doth hee maske it vnder the colour of vertue Then where shall those monsters appeare that declare their sinnes as Sodome and are not ashamed of open villanies and filthinesse Such are they that will constantly to the alehouse and neuer be ashamed of it such are our damned Swearers such are those filthy persons that know they are knowne to liue in whoredome and yet neuer blush at it nor learne to repent such are these in this Citie that liue in open contention who care not against apparant right to maintaine continuall suits and wranglings though they know all men detest almost the very sight of them for their wicked prophanesse and vniust contentions yea though the hand of God be apparantly vpon them and they know not how soone the Lord may turne them into hell Such also are the open and wilfull Sabbath breakers and many more of all sorts of presumptuous offenders Againe if vice masked in vertues colours can so please and allure men how much should vertue it selfe rauish vs If counterfeit humilitie can be so plausible how should true humilitie winne to the admiration and imitation of it Lastly this may warne men to auoide counterfeit gestures and all pretended insinuating shewes of deuotion such as are open lifting vp of the eyes to heauen sighing and all pretended tricks that are vsed onely to pretend what is not And thus of their hypocrisie their ignorance followes Aduancing themselues in things they neuer saw Two things are here to bee noted First Their ignorance in things they neuer saw And secondly vaine-glorious selfe-liking which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth For the first there are some things cannot be seene with mortall eyes while we are on earth as the nature of God Angells and what is done in heauen 2. There are some things we ought not to see though we might and therefore he praied Lord turne away mine eyes from seeing vanitie 3. There are somethings wee may and ought to see as the glory of God in his workes 4. There are some things we may and so ought to see as it is a great curse if we see them not as the fauour of God and spirituall things in respect of which to be blinded in heart is a miserable iudgement Esay 6.10 of the first sort are the things done in heauen There is a contrarie waywardnesse in the nature of wicked men somtimes men are wilfull and will not be perswaded euen in the things which yet they see sometimes men are stiffe hearted and will not bee remoued in opinions about things which they neuer saw and so here Ignorance is of diuers kindes There is a naturall ignorance and that is of two sorts For there is an ignorance of meere negation and so Christ knew not the day of iudgement so it is no sinne in an Husbandman if hee be ignorant of Astronomie or Phisicke c. There is a naturall ignorance which is of corrupt disposition as to be blinde in our iudgement in spirituall things from our birth this is sinnefull but not here meant There is a profitable ignorance and that is likewise of two sorts For it is either profitable absolutely and simply or but only in some respects It had beene simply profitable and good for the Iewes if they had neuer knowne the fashions of the Gentiles so it had beene good for Sampson if he had neuer knowne Dalilah But it had beene profitable for the Pharisies but in some respects not to haue seene or to haue had so much knowledge Ioh. 9.41 2 Pet. 2.21 So the Apostle Peter saith it had beene good for Apostataes if they had neuer knowne the way of truth c. There is a willing ignorance and that is of two sorts of frailtie or of presumption Of frailtie when men neglect the meanes by which they should know either in part or in some respects Thus men faile that see a wide doore set open for comfort and direction and yet through carelesnes or willing slacknesse neglect great riches of knowledge which might haue beene attained if they had made vse of oportunities Presumptuous ignorance is when men not wittingly only but wilfully contemne true knowledge They will none of the knowledge of Gods waies Iob 21.14 Presumptuous ignorance is likewise of two sorts 1. When men refuse to know Gods reuealed will needfull to their saluation g Pro. 29.30 Luk. 19.41 2. When
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 and 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 soules 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 sinne conueyed 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 tryall and comfort For tryall 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 he will neuer leaue thee nor forsake thee till he hath raised thy body and cured thy soule Thus of the words in themselues they are also to be considered as they are here vsed against traditions and so they are two waies Christ is dead and in his death yee 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 yee 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 be of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though yee liued in the world are yee burthened c. Quest Doe not the faithfull liue in the world that he saith with such a salt interrogation as though yee 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 grieuous burthen to the soule and the worse the lesse they are felt Men will not willingly suffer vniust impositions in their free holds in the world nor should men suffer the world to impose burthens vpon their soules The word also notes the audacious liberty of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceed further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not taste not handle not These words must be vnderstood to be vtterd mimeticωs in a kind of scorne see the wicked subtiltie of the Deuill he turnes himselfe into all formes to ruine vs Once he destroyed the world by tempting man to eat now he goeth about to poyson mens soules with restraining them from eating Some obserue that the haste of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about weightier matters Some learned render touch not by eat not and so note a gradation First they would not haue them eat then not so much as taste and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all Interpreters to vnderstand these words to be the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessitie of obseruing them This is the nature of all outward things they perish with the vsing all is vanitie the glory of the flesh is but as the flower of the field d Esay 40. rust or moth doth corrupt them e Matth. 6. euen crownes are corruptible f 1 Cor. 4.24 Here we see a cleare difference between earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c but cleane contrary with spirituall things why should we not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stir vs vp to the care of spirituall graces and duties that neuer perish that we may attaine that vncorruptible crowne of righteousnes which God will giue to all that loue his appearing The very daily perishing of foode and rayment are types of thine owne perishing also Thus of the fifth reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are yee burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to be led on in these foolish vanities But are the commandments of God so easily obeyed Are the doctrines of Gods word so willingly imbraced Alas alas mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the six reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were three things alledged to approue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or
fasting for that he confesseth that had a shew of voluntary not coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisdome 2. This sparing did with hold the honour due vnto the body Obserue here that it is a faire propertie to vse candor and ingenious inquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairely yeelds the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happy if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome only in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntarie religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are here reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew What are their workes of supererogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions The Apostle here giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is The body is to be honored for many reasons they yeeld not due honour to the body the body of man is to be honoured for first the sonne of God as the Fathers say made it with his owne hand in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imployments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the Holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ Lastly it shall be gloriously raised at the last day Then let men know they must giue account that dishonor their bodies and if these superstitious persons must reckon for it that punish their bodies without commandement from God where shall these beasts appeare that sinne against their bodies by gluttony and drunkennesse and lust and whoredome and cruelty and murther Oh the condemnation that abides these impenitent men that glory in their shame and minde onely to fulfill the lusts of the flesh Thus of the dehortation Thus also of matters of faith Thus also of the second Chapter THE LOGICALL ANALYSIS OF the third CHAPTER HItherto the Apostle hath intreated of matters of faith now hee intreateth in these two Chapters of matters of life prescribing rules for conuersation These rules are either generall or particular The generall are from verse 1. to 18. The particular are from v. 18. of this Chapter to v 2. of the fourth Chapter The generall rules concerne first the meditation of heauenly things v. 1. to 5. secondly the mortification of vice vers 5. to 10. thirdly the renouation of life v. 10. to 18. The exhortation to the care and study of heauenly things is propounded v. 1. illustrated v. 2. confirmed by reasons vers 3.4 Verse 1. In the proposition of this exhortation to the studie of heauenly things two things are to be obserued 1. the duty required seeke those things that are aboue 2. the reasons which are foure 1. Ye are risen with Christ 2. These things are aboue 3. Christ is aboue 4. Christ is exalted there and sits at Gods right hand This exhortation is illustrated v. 2. Verse 2. First by repitition in these words set your affections on things which are aboue Secondly by the contrarie and not on things that are on earth The confirmation is set downe by two motiues the one from the condition of the faithfull in this world the other from their glorie in the end of the world In this world two things should incite them 1. Their distresse they are dead 2 Their hiding of the happinesse they haue their life is hid with Christ in God v. 3. Verse 3. In the end of the world they shall appeare in glory when Christ shall appeare v. 4. Verse 4. Thus of the meditation of heauenly things The mortification of euill followes and so he intreates first of the mortification of vices that concerne our selues most vers 5.6.7 Verse 5.6.7 Secondly of the mortification of iniuries v. 8.9 Verse 8.9 In the first there is both the matter to be mortified the reasons In the first there is two things 1. the proposition of mortification Mortifie therefore your members that are on earth 2. The catalogue of vices to be mortified which are either against the seuenth Commandement fornication vncleanesse inordinate affection or against the tenth Commandement euill concupiscence or against the first Commandement couetousnesse which is Idolatrie The reasons are taken first from the euill effect which is the wrath of God amplified by the persons on whom it falls the children of disobedience v. 6. Verse 6. Secondly from experience in which yee also walked when ye liued in them v. 7. Verse 7. Thus of the mortification of vices The mortification of iniuries followes where obserue 1. the exhortation it selfe 2. the reasons of it In the exhortation there is two things 1. The charge in generall put away all these things 2. The catalogue of iniuries to be put away are either the sinnes of the heart or the sinnes of the tongue the sinnes of the heart are anger wrath malice the sinnes of the tongue are cursed speaking filthy speaking lying The reasons are three First Ye haue put off the old man and his workes v. 9. Verse 9. Secondly Ye are renued which is explicated by shewing that this new birth is in generall the putting on of the new man in particular it is
to seeke forgiuenesse hauing their soules washed in the bloud of Christ for howsoeuer for the present they liue securely through the methods of Sathan and the deceitfulnesse of sinne yet may they be brought into the midst almost of all euills before they bee aware p Pro. 5.14 Let them assure themselues that the end will bee bitter as wormewood and sharpe as a two-edged sword q Prou 5.4 for hee that followeth a strange woman is as an oxe that goeth to the slaughter and as a foole to the stockes for correction till a dart strike through his liuer as a bird hasteth to the snare not knowing that hee is in danger r Pro. 7.22.23 for if the filthy person could escape all manner of iudgement from men yet it is certaine that whoremongers and adulterers God will iudge Å¿ Heb. 13.4 but because God for a time holdeth his tongue therefore they thinke God is like them but certainly the time hasteth when the Lord will set all their filthinesse in order before them and if they consider not hee will seaze vpon them when no man shall deliuer them t Ps 50.21.22 especially they are assured to lose the Kingdome of Heauen and to feele the smart of Gods eternall wrath in the lake that burneth with fire and brimstone u 1 Cor. 6.9 Eph. 5.5 Reuel 21.8 22.15 neither let them applaud themselues in their secrecy for God can detect them and bring vpon them the terrors of the shadow of death when they see they are knowne * Iob. 24.15.17 the heauens may declare their wickednesse and the earth rise against them x Iob. 20.26 And the fire not blowne may deuoure them Neither let any nurse themselues in security in this sinne vnder pretence that they purpose to repent hereafter for they that go to a strange woman seldome returne againe neither take they hold of the way of life y Pro. 2.18 for whoredome takes away their heart z Hos 4.11 If they reply that Dauid did commit adultery and yet did returne I answere it is true of many thousand adulterers one Dauid did returne but why mayest thou not feare thou shouldest perish with the multitude did not returne besides when thou canst shew once Dauids exquisite sorrowes and teares I will beleeue thy interest in the application of Dauids example Vncleanesse By vncleanesse here I suppose is meant all externall pollutions or filthinesses besides whoredome As first with Diuels Seuen kindes of vncleannesse besides whoredome and that either sleeping by filthy dreams or waking as is reported of some witches Secondly with beasts and this is buggery Thirdly with men and that is Sodomitrie Fourthly with our owne kindred and that is incest Fiftly with more wiues then one and that is Poligamie Sixtly with ones owne wife by the intemperate or intempestiue vse of the marriage bed as in the time of separation Seuenthly with a mans owne selfe as was Onans sinne or in like filthinesse though not for the same end These as the Gentiles walke in the vanitie of their minds their cogitations are darkened they are strangers from the life of God Eph. 4.17 Rom. 1.24.26.27.29 c. through their ignorance and hardnesse of heart being for the most part past feeling and many of them deliuered vp to a reprobate sense as a scourge of other sinnes and foule vices which abound in them these are the shame of our assemblies and many times visited with secret and horrible Iudgements Inordinate affection The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes internall vncleanesse especially the burning and flaming of lust though it neuer come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of mind as is carried and fired with euery occasion or temptation this is the lust of concupiscence a 1 Thes 4.5 and howsoeuer the world litle cares for this euill yet let true Christians striue to keep their hearts pure and cleane from it for they were as good haue a burning fire in them b 1 Cor. 7.9 Secondly those lusts fight against the soule c 1 Pet. 2.12 they wound and pierce the conscience Thirdly the Deuill beginnes the frame of his worke in these hee desires no more liberty then to be allowed to beget these lusts in the heart He is not called the father of lust d Ioh. 8.44 for nothing he can by these inordinate thoughts and affections erect vnto himselfe such strong holds e 2 Cor. 10.5 as nothing but the mighty power of God can cast downe Fourthly the Apostle saith lust is foolish and noysome and drownes men in perdition f Tim. 6.9 Fiftly they hinder the efficacie of the word that 's the reason why diuers men and women are euer learning and are neuer able to come to the knowledge of the truth euen this they are carried about with diuers lusts Sixtly they greatly purge vpon faith and hope they hinder or weaken the trust on the grace of God brought vs by Iesus Christ and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance g 1 Pet. 1.13.14 Seuenthly those monstrous crimes mentioned in the first to the Romanes grow originally from these lusts h Rom. 1.24 The vses of all these together now follow And first wee may hence see great cause of thankefulnesse Vses if the Lord haue deliuered vs and kept vs from these monstrous abhominations and especially if the Lord haue made vs sincere to looke to and pray against and in some happy measure to get victory ouer those base lusts of the heart and euill thoughts if there were nothing else to breake the pride of our natures this should to consider seriously what monstrous diuelish filthinesse Sathan hath wrought others to and if God should leaue vs might bring the best of vs to But especially this should teach vs to vse all possible remedies against these or any of these vncleanesses Remedies against vncleanesse The first sort of remedies The remedies are of two sorts First for such as haue beene guilty of any of the fâ—rmer vncleanesses Secondly for such as would preserue themselues against them that they might not be defiled with them There are two principall remedies for the vncleane person The first is marriage or the right vse of it if it be in single persons they must remember the Apostles words It is better to marry thou to burne i 1 Cor. 7.9 and if they be married they must know that the loue of their Husbands or wiues is the speciall helpe to driue away these impure pollutions for such is the counsell of the holy Ghost in the fifth of the Prouerbes to them that are infected with these vicious and predominant inclinations k Pro. 5.15 21. and if they finde as it is certaine euery vncleane person doth finde want of loue to
scourged with the like euill h Matth. 17.1 4. The constantest and surest medicine for railing is a holy continuance in godly conuersation for though for the present it seeme not to profit the railer yet in time to come it may i Phil. 2.15 I adde also Salomons rule namely with an angry countenance to driue away a backbiting tongue For that is many times the bellowes to kindle the fire of bitternesse and fierce speaking Filthy speaking This is an other of the wretched vices of the tongue Reasons against filthy speaking to be with all care and conscience auoided by a Christian And therefore the Apostle in the fifth to the Ephesians also aswell as here puts it into the Catalogue of euils he would most seriously disswade them from and out of that Chapter we may gather diuers reasons against it 1. Wee are deare vnto God and therefore should follow him as deare children Now of all things we neuer saw any colour of this in God Angrie speaking indeede is sometimes for our capacity giuen to God but neuer filthy speaking or any the least glimspe of it 2. Our loue should bee as Christs was Now his was to profit not to infect and it was pleasing to God not hated as this filth of wordes must needes be 3. It is a shame and vncomlinesse and dishonour to a Christian 4. If any would obiect it is but a small matter the Apostle would soone answer men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience 5. This is a froth of filthinesse that should onely be found in vnregenerate men that lie in darknesse and it is a worke of darkenesse to speake filthily aswell as to doe filthily 6. If we be children of the light we should shew it by our fearefulnesse to speake or doe any thing that were vnpleasing to God And we should shew it by reproouing such filthinesse in others for such filth if it be not reproued is not regarded but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes and goodnes 7. Men are in some degree of a Lethargie that vse this sin 8. A Christian ought to walk exactly strictly precisely or circumspectly it is no more then he is bound to do to make conscience of the least filthy word aswell as of filthy actions and therein to take notice of Gods will And thus of the second vice of the tongue VERS 9. Lie not one to another seeing that yee haue put off the old man with his workes LIe not one to another This is the last vice in the Catalogue lying is giuen oftentimes to the dumbe creatures and so Images lie and teach lies and so the wonders of Antichrist are lying wonders a 2 Thes 2.11 But it is most vsually and properly ascribed to man and so he lies either in nature or in worke or in word In nature and so the Prophet Dauid saith men of high degree are a lie b Psal 62.9 In worke and so men lie either through hypocrisie or deceit Hypocrisie is lying whether it be in worship to God c Esay 59.13 or carriage towards men d Reuel 2.9 Deceit is lying and therefore the bread of deceit is called bread of lying Prouerb 20.17 But most properly a lie is in word and so there is a lie in doctrine when men teach falshood or apply truths to wrong persons or for wrong ends The Deuill is a lying spirit in the mouth of many Teachers Men lie also in false witnesse bearing so doe they in slaundering and flattering But most strictly lying is in the report of things vntrue in conuersing with men whether at home or abroad There are many reasons why a Christian should take heede of lying Reasons against lying First if we consider the cause of lying it is the Deuill hee is the father of lies e Ioh. 8.44 Secondly if we consider the nature of a lye it is most shamefull and hatefull and therefore the lyar denies his lie because he is ashamed to be taken with it And our Swaggerers hold the lie so disgracefull that they will reuenge it many times with bloud Riches cannot adde so much grace to a man as lying wil bring him disgrace and therefore Salomon saith A poore man walking in his integrity is better then a rich man which is a lyar f And the Lord vseth to recken lying with the most monstrous sinnes to make vs the more to hate it as wee may see in the Catalogues of the Reuelation and in other places of Scripture Thirdly g Reu. 21.8.22.15 on the contrarie to speake the truth is to shew righteousnesse h Pro. 12.17 A mouth without guile is a marke of Gods redeemed i Reuel 14.5 and the remnant of Israell as ingenerall they will doe no iniquitie so in speciall they will not speake lyes k Zeph. 13.3 Fourthly in the Epistle to the Ephesians the Apostle reasons thus Put away lying speake euery man truth to his neighbour for we are members one of an other l Eph. 4.25 It were most vnnaturall for the head to lie to the hand or one member to be false to another so vnnaturall is it for Christians to lie one to an other For they are or professe to be members one of an other Fiftly if wee consider the effects or consequents of lying for it makes vs abhominable to God as they that doe truely are Gods delight so lying lippes are abhomination to the Lord m Pro. 12.22 and a lyars tongue is one of the 7. abhominable things which Salomon reckoneth vp n Pro. 6.17 The law also is giuen to lyars among the rest as the Apostle to Timothie affirmes o 1 Tim. 1.10 It is one of the sinnes that brings vpon a mans soule and body the forfeiture of the law If lying bee not restrained in time thou maist get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it and that will both increase thy sinne and the guilt of it Besides thou wilt loose thy credit so that thou wilt hardly be beleeued if thou speake the truth Sixtly know that God will enter into iudgement with all lyars p Hosea 4.2 sometimes by ordinarie iudgements sometimes by extraordinarie as he did with Ananiah and Saphirah q Act. 5. Now the holy Ghost saith he that speaketh lies shall not escape r Pro. 19.5 but God will destroy them that speake leasings Å¿ Psal 5.6 or if wee could escape in this world yet the lake that burneth with fire and brimstone is prepared for them that speake or loue lies t Reuel 22.15 Vse The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne especially if it raigne in
all true Christians beloued brother or proper to Church-officers and that either in relation to Christ a faithfull minister or in relation to Paul a fellow-seruant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are foure things ought to be in euery good Minister 1. He must be a good man a brother 2. He should be beloued of his people beloued brother 3. He must be faithfull And his faithfulnesse stands in two things 1. Diligence in labour 2. Sinceritie in giuing euery one their portion of rebukes comforts directions c. in due season 4. He must be a fellow-seruant one that will draw in the yoke with his brethren This may smite the conscience of many sorts of Ministers Some because they are of wicked and scandalous life Some because they haue made themselues hatefull to their people by their indiscretion couetousnesse contention c. Some because they are not faithfull Either not true to the bed of the congregation to which they consecrated themselues or not sincere in the vse of their gifts being idle loiterers indiscreet feeders men-pleasers or the like Some because they are proud humorous selfe-conceited singular and loue to goe alone Thus of his praises The ends of his mission followes and they are three 1. That he might declare vnto them Pauls estate 2. That he might know their estate 3. That he might comfort their hearts For the first If you aske what he should declare I may answer such things as these the successe of the Gospell in Rome the order of Pauls life and his afflictions If you aske to what end I answer 1. For approbation the greatest men neede the approbation of other Ministers yea of other Christians 2. For thanksgiuing that so many praises might be giuen to God 3. For praier for what was wanting or hurtfull to him or the Church 4. For consolation to them who questionlesse would reioyce to heare from Paul Againe it is to be noted that he saith his whole estate for a godly man carrieth himselfe so as he cares not though all men see into all his courses VERS 8. Whom I haue sent for the same purpose that he might know your estate THe state of the people ought to be knowne to the Minister Doctr. not their worldly estate but the estate of their soules consciences and the working of the meanes vpon them not onely for the satisfaction of the Ministers affection but for the guiding of his priuate preparations and praiers and for his publike doctrine Which reproues the carelesse Ministers that heed not the state of the people We are watchmen for obseruation as well as labourers in respect of preaching neither can he be a good preacher that is not a carefull Watchman Againe it is a great defect in the people when the minister wants intelligence For though it be a base humour of any to bring false reports and a weake part in any minister to make the pulpit a place to vent their priuate and personall businesses yet in the generall he cannot be a good Physitian to the state of any congregation that is not acquainted with their diseases Quest But why doth the Apostle send to know their estate Answ Because he would not credit reports concerning them for he knew that wicked men out of their malice would raise monstrous slanders many times of the best deseruing people and besides the better sort of men are not carefull of their words in reports matters grow with telling and euery man according to his seuerall affection sets a seuerall emphasis vpon the matter he tels so that after a while the tale will not be worth receiuing This carefulnes should teach vs how to heare especially we should be warie and well aduised and thorowly informed before by praier and fasting we take vp the name of God concerning the absent The third end is that their hearts might be comforted Here in generall from the Apostles care to haue them comforted obserue 1. That Christians neede comfort and incouragement 2. That comfort is the peculiar portion of true Christians and contrariwise nothing but sorrow and the curse is the portion of wicked men and if any dramme of comfort be applied to wicked men the truth of God is falsified Ob. But this is the way to make them despaire Answ The blinde and dreaming world is mistaken Giue mee an instance of one man in this place nay in this age nay in any age that I can remember shew me any example in Scripture or any instance in experience of one soule driuen into despaire by the sincere preaching of the word It is no great thing I desire Note That men haue despaired I know and finde as Cain and Iudas did but that it was seuere preaching that wrought it I no where finde and yet for one bitter word giuen by vs the Prophets gaue ten and yet this euent neuer followed Not but there is enough said many times to make despaire but that there is this prouidence of God that it comes not vpon men by this meanes but either of the melancholy of the body or the speciall curse that God priuately powred vpon them or by the speciall working of Satan by Gods iust permission And yet I allow not indiscreet rashnes or rude indiscretion in applying threatnings Doct. 3. That it is the dutie of euery Minister to labour to build vp Gods children in comfort as the Apostle doth herein expresse his care But yet consider whom the Apostle comforts 1. Such as had the faith of Iesus Col. 1.4 2. Such as loued all the Saints Col. 4.1 3. Such as were fruitfull hearers of the Gospell Col. 1.6 4. Such as were constant and laboured to bee grounded in faith and hope Col 1.23 5. Such as accounted Christ their greatest riches and the Gospell a glorious mystery Col. 1.27 6. Such as were circumcised with circumcision made without hands and haue put away the body of sinnes and had with painefull sorrowes put away fornication vncleanenesse the inordinate affection wrath anger malice cursed speaking filthy speaking and lying out of their mouths Col. 2.10 3.5.8 4. A question may be here asked whether consolations doe barre out rebukes and directions Answ They doe not for Paul doth comfort and yet he rebuked in the second Chapter and directed in the third nay many times rebukes and directions are great doores of consolation Thus of Pauls care to haue them comforted Tichicus did comfort their hearts 1. by his presence 2. by bringing letters to the Church from Paul 3. by his words not of report onely relating Pauls estate to them but of doctrine perswading them to patience vnder their crosses remembring them of the ioyes to come strengthning them against the gaine-sayings of aduersaries the temptations of Satan the rebellion of their owne flesh and the inconuenience of Pauls imprisonment and lastly instructing them how to goe on in holy life Thus of the first part of the narration In the narration concerning Onesimus I obserue two
seeke the gaine of doing euery will of God Thus of the twelfth verse VERS 13. For I beare him record that he hath a great zeale for you and them that are in Laodicea and them in Hierapolis 14. Luke the beloued Physician and Demas greet you IN the 13. verse the zeale of Epaphras which is the fourth thing is described first by the testimonie of Paul I beare him record secondly by the quantitie of it a great zeale thirdly by the person for whom for you c. The Apostle vseth all these words to set out his zeale because he was desirous to haue him in great respect with his hearers for he knew if he were once contemned or suspected his doctrine would be vnfruitfull and his hearers made a prey to false Teachers Besides perhaps he found the people inclining to grow to haue enough of him or to suspect him or to lessen their regard of him I beare him record Note 1. That the witnesse of one Apostle is a sufficient testimonie and infallible which should incourage vs to studie their writings seeing we are sure to finde nothing but truth there 2. That the best testimonie is not our owne record of our selues Let thy neighbour not thine owne mouth praise thee a Pro. 29. 3. Godly Ministers should be ready and forward to preserue the fame of their brethren and in particular willing to giue record for them but if wee would haue record from others we must not be idle or ignorant or corrupt or scandalous Oh the miserie of these times How are insufficient or wicked Ministers written for to the Patron to the Bishop to the congregation concerning whom there can be no sufficient testimonie in the day of Christ And happy were it if no Church-men had their hands in such records the Lord pardon and purge the sinnes of the sonnes of Leui. Zeale Doct. Zeale is needfull in a Minister now his zeale is two-fold either for God or for Gods people A Minister should shew his zeale for his people 1. By praying for them 2. By painfull preaching to them in season and out of season 3. By protecting them against the reproaches and scornes of the world striuing by doctrine not only to comfort them but to wipe away the aspersions cast vpon them 4. By earnest rebukes and admonitions hee must crie aloud and not spare not suffering them to sinne 5. By suffering either with them or for them The vse is to excite zeale in Ministers and to awake them out of that coldnesse or deadnesse especially in teaching it is a wonderfull scourge to the people and a dishonour to the glorious doctrine of God where the Teacher is without life or spirit in the enforcing of his doctrine And is zeale good for a Minister then sure it is good for the people too indeed it is of exceeding praise in all sorts of men of what degree soeuer neither will it be a misse here a little to consider more seriously of zeale seeing there is much neede of it in the world and there is much mistaking about it 12. Sorts of wrong zeale Now if men will be rightly ordered in their zeale let them looke to these things 1. Let it not be a pretended zeale as in Ioash 2. Nor a superstitious zeale as in Paul b Gal. 1.14 3. Nor a passionate zeale onely for a fit as in Iohn at his first entrance 4. Nor a malitious zeale as in persecutors that thinke they doe God good seruice in vexing men wrongfully c Act. 7.9 Gal. 4.17 5. Nor a wrong intended zeale such as is the zeale of merit-mongers d Rom. 10.2 6. Nor a contentious zeale such as theirs that make needlesse rents in the Church e Rom. 13.13 1 Cor. 3.3 7. Nor a secure zeale that is a zeale not raised by godly sorrow f 1 Cor. 7.10 or that is carried without care or feare of falling away 8. Nor an idle zeale that is all words without workes the word is rendred labour sometimes and it is certaine true zeale is spent about good workes g Tit. 2.14 9. Nor an ouer-curious zeale shewed either by sticking too much to the letter of Scripture h Act. 21 20.21 or by prying into or harsh censuring of the lesser faults of others i Math. 7. 10. Or a bitter zeale k Iam. 3.13.14 that spends it selfe in rayling and fiery reproches railers seldome stand long 11. Or an ignorant bold zeale such as was in the Iewes l Rom. 10.2 Or lastly a selfe conceited zeale when men trust too much to themselues and their owne iudgements True zeale hath in it six things True zeale hath in it 6. things 1. The affections of worship and spirituall compassion it will not rest in the bare worke done either of piety to God or spirituall mercy to men it cannot bee cold or luke-warme in praying hearing preaching admonishing c. 2. An ardent loue to such as feare God shewed by desire mourning and feruencie of minde towards them m 2 Cor. 7.7 3. An vtter hatred of the wickednesse and prophanesse of the world with a willingnesse to shew and maintaine according to a mans calling a spirituall opposition against it 4. An affectionate desire after Gods house and the puritie of it thus the zeale of Gods house should eate vs vp 5. A great wrestling within a man against the corruptions of his owne nature expressed by indignation sorrow confession strong cries to God and reuenge vpon the flesh 6. The coueting of all spirituall things as the best things in the world Lastly obserue that he saith much zeale or great zeale which sheweth that men ought to thriue in zeale as well as in other graces howsoeuer the world iudge of it onely let men looke to themselues according to the former rules that they deceiue not themselues nor the world For you and for them of Laodicea and Hierapolis I will not trouble the Reader with the topographie of these townes it is out of question they were neere bordering cities Only obserue here 3. things 1. That the care of faithfull Teachers and their desire to do good extends to other Churches also hence they are compared fitly to starres that giue light not only to the orbe in which they are but to places further of and this good Ministers may do by praier example of faithfulnesse and diligence or by counsell or writing or confirmation of doctrine by preaching as there is occasion And this shewes the worth of painfull and sincere Teachers they are a great benefit to the whole countrey where they liue and therefore they should be protected and incouraged by all them that would be accounted louers of their countrey 2. That Ministers owe a special loue and care to the neighbour Churches for as neerenesse of habitation increaseth the strength of ciuill bonds so should it much more in spirituall 3. That the care of other Churches should not cause men to neglect
were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer Answ the Apostle may well vse this exhortation for diuers reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and wee may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say Quest how long should we continue our sorrowes or how long should we iudge our selues in secret for our sins I answer thou must not giue ouer thy sorrowes Answ We must continue sorrovving till vvee finde foure things Rom. 6. First till the body of sinne bee destroyed that is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddst before liue in bee reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewayling thy sinnes as thou wert wont to haue in greeuing for crosses till thou couldst mourne as freshly for piercing Gods sonne as for losing thsne owne sonne d Zach. 12.10 Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakned and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the deawes of heauenly refreshings But will some one say must we lay all aside Quest Answ and do nothing else but sorrow till we can finde all those things Ans I meane not that men should neglect their callings all this while or that they should carrie an outward counâ—enance of sorrowing before others or that they should all this while afflict their hearts with discontentment or the like For when the Apostle wils men to pray alwaies hee meanes not that they should doe nothing but pray but he would haue them to keep a set course of praying euery day and besides to watch to all the extraordinary occasions or opportunities of prayer which being done a Christian may be truely sayd to pray continually though otherwise he follow his calling diligently The like I say of sorrowing alwayes But that I may expresse my meaning distinctly I thinke till thou canst attain the former things What it is to sorrovv continually thou must obserue these rules First thou must lay aside thy recreations carnall reioycings for this the Apostle Iames imports when he saith Let your laughter be turned into heauinesse and your ioy into mourning c Jame 4.9 Secondly thou must beg sorrow at Gods hand euerie day constantly in the times set apart for praier till the Lord giue thee rest to thy soule by granting the things before mentioned Thirdly thou must not neglect the times of speciall fasting and humiliation if the Lord call thereunto f Esa 22 12. Lastly thou must vse speciall sobrietie in the restraint of thy liberty in earthly things and be watchfull to make vse of all opportunities of softning thy heart These things being obserued thou mayst seeme vnto men not to sorrow and mayst follow thy calling seriously and yet be truely sayd to sorrow alwayes Thus of the second reason why the Apostle exhorts still to mortification Thirdly the dearest and humblest seruants of God may be called vpon to mortifie their members that are on earth though they haue truly soundy repented of sinne before by reason of the euils of euery day which daily and afresh euen after calling breake out in their hearts and liues and for which they must still renew their repentance For their first repentance onely deliuers them from sinnes past they must renew their mortification as their corruptions are renewed Why sinnes are called members Members It is certaine by members on earth the Apostle meanes sinne and that fitly For first actuall sinnes in relation to originall sinne are as so many members that grow from it Secondly by a Metonimie of the subiect sinne may bee called our members because it is brought into action by the help and seruice of our members Thirdly if the Apostle had spoken to wicked men hee might well haue called sinne their members because they loue sinne as they loue their members and therefore to take away their sinne is to pull out their eyes or to cut off their hands or feet as our Sauiour shewes g Mat. 5.29 c. Fourthly sinnes in the Colossians and so in all the faithfull may bee heere called members comparatiuely with the bodie of sinne mentioned Col. 2.12 as if the Apostle should say the bodie of sinne is already cast off destroyed in you by your former repentance but yet there remaines some limbes of sinne Difference betvveen sin in the godly and in the vvicked some members of it these resist and in this sense wee may heere note a liuely difference betweene sinne in wicked men and sinne in godly men For in wicked men there is the whole bodie of sinnes that is all their sinnes vnremitted and vnrepented But in godly men the body of sin euen the greater number of their sinnes they haue abandoned onely some few members of their sins remaine which euery day molest them But before I passe from these words two things are further to be noted First that he saith your members Secondly he addeth which are on earth Your The Apostle saith well your members for indeede properly our sinnes are our owne and nothing else Which are on earth They are also well sayd to bee on earth because they are signes of the earthly man and because they tend only to earthly pleasures and contentments and because men with these vnrepented of are not admitted into Heauen Thus of the generall proposition Now followes the catalogue of sins to be mortified before I enter vpon the particular consideration of them some thing may be learned from the Apostles order First he teacheth men to reforme their owne personall vices then orders them for mortification of iniuries to other men sure it is Vicious persons vvill be iniurious persons that euery filthy person will bee an iniurious person and till men repent of their lusts and other such like personall corruptions they will neuer cease to be iniurious to other men And ordinarily men that are notable for malice or blasphemy that is cursed speaking such like sinnes as the Apostle after names Note they
are exceeding vicious persons other wayes Instance but in such as reproach Gods seruants marke it both in Citie and Countrey who are they that raise and vent all slanders and strange reports concerning such as preach or professe the Gospell of Iesus Christ in the truth and sincerity of it I say marke them particularly for my owne part in my little obseruation I haue found them alwaies either to be Papists or superstitious persons or drunkards or notable whore-masters and filthie persons or people guiltie of other notable crimes indeed sometimes their abhominations are not so commonly and publikely discoursed of because either they are men of greater place or else their vices are more couered ouer and gilded with cunning pretences yet seldome fals it out but their wickednesse is commonly knowen and many times Gods children that are vniustly touched could vpon sufficient grounds detect strange abhominations in their aduersaries and this was vnto Dauid vsually a strong argument of comfort that his aduersaries were men whom he knew to be workers of iniquitie And thus much from the order of these catalogues The sinnes heere reckoned vp are sinnes either against the seuenth commandement viz. fornication vncleannesse inordinate affections or against the tenth commandement euill concupiscence or against the first commandement couetousnesse which is idolatrie First of the sinnes against the seuenth commandement I might heere obserue in that they are placed in the first that God would haue Christians to bee especially carefull to preserue their chastitie For this is one thing principall in the will of God concerning our sanctification that wee should abstaine from fornications h 1 Thes 4.34 and that euery one should know how to possesse his vessell in holinesse and honour And to this end hath the Lord giuen vs so many precious promises that wee might resolue to cleanse our selues from all filthinesse both of flesh and spirit i 2 Cor. 7.1 now in the handling of these sins against the seuenth commandement here mentioned I will keep this order First I will particularly entreat of the nature and effects of each of these three sinnes and generally make vse of all together and therein shew the remedies against all sins of vncleannesse Fornication There is fornication in title only as when Victualers were called by the name of Harlots Secondly there is metaphoricall kinde of fornication or allegoricall so wicked men are said to be bastards k Heb. 12. and the Iewes were borne of fornication l Hos 1. Thirdly there is spirituall fornication and so Idolatry is fornication and so vsually tearmed both by the Prophet Hosea and the Apostle in the Reuelation Lastly there is corporall fornication and that sometimes notes whoredome in the generall and sometimes it notes that filthinesse that is committed actually by vnmarried persons and this latter kinde of filthinesse was exceeding common among the Gentiles in all nations especially where it was committed with such as professed to be whores and so it was an effect of that horrible blindnesse into which the nations fell vpon their idolatrie But I suppose it may be here taken for all adulterie and whoredome And then I come to the reasons which may be collected against this sinne out of seuerall Scriptures and generally it is worthie the noting Reasons against vvhoredome that euer the more the world lessens the hatefulnesse of this sinne the more the holy Ghost aggrauates it as here it is set in the forefront that the first and greatest blowes of confession and praier might light vpon it But I come to the particular reasons against fornication 1. It defiles a man m Mat. 15. worse then any leprosie it is filthinesse in a high degree of hatefulnesse 2. It makes a man or woman vnmeet and vnworthy all Christian society as the Apostle shewes if any that is called a brother be a fornicator with such a one eat not n Cor. 5.9 3. It is one of the manifest workes of the flesh o Gal. 5. 4. It is so hatefull that it ought not once to be named among Christians p Eph. 5.4 5. It brings with it horrible dishonour If a theefe steale to satisfie his soule because hee is hungry men doe not so dispise him but hee that committeth adulterie with a woman is destitute of vnderstanding He shall finde a wound and dishonor and his reproach shall neuer be put away q Prou. 6.33 It is better to be buried in a deepe ditch then to liue with a whore r Prou. 23.27 6. It vtterly makes shipwracke of innocency and honesty A man may as well take fire in his bosome and his clothes not bee burnt or goe vpon coales and his feet not bee burnt as goe into his neighbours wife and be innocent Å¿ Pro. 6.27.29 the strange woman encreaseth transgressors amongst men t Prou. 23.28 T is impossible to bee adulterous and honest 7. T is a sinne of which a man or woman can hardly repent for whoredome and wine as the Prophet notes take away their heart a Hos 4.11 The guests of the strange woman are the most of them in hell b Prou. 9. vlt. for the Wiseman further auoucheth surely her house tendeth to death and her paths vnto the dead c Prou. 18. 8. It will bring Gods curse vpon a mans estate many a man is brought to a morsell of bread by it d Prou 6.26 Yea it may bring a man into almost all euill in the midst of the congregation e Prou. 6.26 for fornication is a fire that will deuoure to destruction and root out all a mans encrease f Iob. 31.11.12 and therefore to be accounted a wickednesse and iniquity to be condemned 9. By this sinne a man may make his house a very stewes the Lord may iustly plague his filthinesse in his terrible wrath suffering his wife children or seruants also to defile his house with like abhominations 10. If it were not otherwise hatefull yet this is sure it will destroy a mans soule g Prou. 6.32 Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter hath diuers reasons against this sinne h 1 Cor. 6. First the body was made for the Lord aswell as the soule i v. 13. Secondly the body shall be raised at the last day to an incorruptible estate k v. 14. Thirdly our bodies are the members of Christ l v. 15. Fourthly he that coupleth himselfe with an Harlot is one body with an Harlot m v. 16. Fifthly this is a sin in a speciall sense against our owne bodies n v. 18. Sixtly the bodie is the temple of the holy Ghost o v. 19. Finally the body is bought with a price and therefore is not our owne These reasons should effectually perswade with Christian mindes to abhorre and auoyde this wretched sinne and those that are guilty of it should make haste by sound repentance