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The first Sermon.
The First Sermon.
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COLOS. CHAP. 1. VER. 1. Paul an Apostle of Iesus Christ, by the will of God, and Timotheus our brother.
COLOS. CHAP. 1. VER. 1. Paul an Apostle of Iesus christ, by the will of God, and Timothy our brother.
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IT will make much for the vnderstanding of the place in hand and of this Epistle, to know the occasion of the Apostles writing;
IT will make much for the understanding of the place in hand and of this Epistle, to know the occasion of the Apostles writing;
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for thereby we shall more easily come to the vnderstanding of the things deliuered by the Apostle.
for thereby we shall more Easily come to the understanding of the things Delivered by the Apostle.
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The occasion is drawne from the text it selfe:
The occasion is drawn from the text it self:
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for whosoeuer will know the drift of the Scripture, must take it from the place of Scripture it selfe, being sometimes set in the beginning,
for whosoever will know the drift of the Scripture, must take it from the place of Scripture it self, being sometime Set in the beginning,
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as in the booke of the Prouerbes:
as in the book of the Proverbs:
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sometimes in the later end, as in the generall Epistle of Peter: Sometimes in the middest,
sometime in the later end, as in the general Epistle of Peter: Sometime in the midst,
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as 1. Tim. in one verse the drift is deliuered.
as 1. Tim. in one verse the drift is Delivered.
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Sometimes of the whole body of the Scripture, that is handled, whether Psalme, Prophecy, Epistle, &c. The point in hand is set forth in the 6. 7. 8. verses.
Sometime of the Whole body of the Scripture, that is handled, whither Psalm, Prophecy, Epistle, etc. The point in hand is Set forth in the 6. 7. 8. Verses.
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In the 8. verse the occasion, which was this, that whereas the Colossians had receaued the Gospell well and soundly preached vnto them,
In the 8. verse the occasion, which was this, that whereas the colossians had received the Gospel well and soundly preached unto them,
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first they suffered themselues to go a side and to follow vaine conceits, or reasons drawne from Philosophie;
First they suffered themselves to go a side and to follow vain conceits, or Reasons drawn from Philosophy;
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in the sixth and seuenth the second cause is shewed:
in the sixth and Seventh the second cause is showed:
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which is, that they suffered themselues to be lead away to follow the ceremonies of the Law:
which is, that they suffered themselves to be led away to follow the ceremonies of the Law:
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which before had been the ordinances of God, but beeing ceased are become the traditions of men, as the Apostle calleth them.
which before had been the ordinances of God, but being ceased Are become the traditions of men, as the Apostle calls them.
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For the better vnderstanding of this Epistle, we are to know the conueyance of the matter of it.
For the better understanding of this Epistle, we Are to know the conveyance of the matter of it.
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And as in all Paules Epistles he vseth to set downe first the principall grounds of religion: Secondly, the exhortations.
And as in all Paul's Epistles he uses to Set down First the principal grounds of Religion: Secondly, the exhortations.
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And as he vseth in other, so doth he in this Epistle. It therefore contayneth-two poyntes:
And as he uses in other, so does he in this Epistle. It Therefore contayneth-two points:
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first, the deliuery of the body and of the substantiall poyntes in religion of our Sauiour.
First, the delivery of the body and of the substantial points in Religion of our Saviour.
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The second parte (beginning at the 3. chapter) is a declaration of the godly conuersation, wherein all true professors of the Gospell, which professe CHRIST, must liue.
The second part (beginning At the 3. chapter) is a declaration of the godly Conversation, wherein all true professors of the Gospel, which profess CHRIST, must live.
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The first and second Chapters are of doctrine, the other of manners.
The First and second Chapters Are of Doctrine, the other of manners.
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In the first is deliuered the truth, and sincere and plaine doctrine (in briefe) of the Gospell set forth.
In the First is Delivered the truth, and sincere and plain Doctrine (in brief) of the Gospel Set forth.
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In the second are rooted vp and throwne downe all those wretched opinions, which were by the false Apostles sowne in the hearts of the Colossians.
In the second Are rooted up and thrown down all those wretched opinions, which were by the false Apostles sown in the hearts of the colossians.
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That, which he speaketh of manners, beginneth at the third Chapter, where first the Apostle exhorteth generally to all good, holy & righteous workes:
That, which he speaks of manners, begins At the third Chapter, where First the Apostle exhorteth generally to all good, holy & righteous works:
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Secondly from the generall, he falleth to the particular declaration of those duties, he would haue them practize.
Secondly from the general, he falls to the particular declaration of those duties, he would have them practice.
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As of masters to seruants, parents to children, and children to parents, of husbands to wiues,
As of Masters to Servants, Parents to children, and children to Parents, of Husbands to wives,
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and wiues to husbands &c. And then returneth againe to generall exhortations; and this is, as it were, the generall conueyance of the matter of the Epistle.
and wives to Husbands etc. And then returns again to general exhortations; and this is, as it were, the general conveyance of the matter of the Epistle.
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In this text to the 14. verse he doth labour to draw the Colossians to the knowledge of his loue to them:
In this text to the 14. verse he does labour to draw the colossians to the knowledge of his love to them:
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which he doth first by his preface, which is vsuall in all his Epistle, is n his salutations, wherein he wisheth good things vnto them from God.
which he does First by his preface, which is usual in all his Epistle, is n his salutations, wherein he wishes good things unto them from God.
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The 2. thing to perswade them of his loue is a testification that he did pray for them in both kindes;
The 2. thing to persuade them of his love is a testification that he did pray for them in both Kinds;
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both by praysing and thanking God for thinges they had receaued, and by petition, where he prayed to God,
both by praising and thanking God for things they had received, and by petition, where he prayed to God,
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and desired the increase of the graces of God in them.
and desired the increase of the graces of God in them.
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And hereby he insinuateth himselfe and stampeth, as it were, in their mindes his loue and affection to them, to the end his doctrine might be the better receaued by them.
And hereby he insinuates himself and stampeth, as it were, in their minds his love and affection to them, to the end his Doctrine might be the better received by them.
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1 As if he should say, I Paule vnderstanding that there are some, that go about to spoyle you,
1 As if he should say, I Paul understanding that there Are Some, that go about to spoil you,
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and to make a prey of you, partly by shew of wisdome and Phylosophy, and partely by the beggerly elements or ceremonies of the Iewes, thought it needfull to write vnto you, that according as you haue receaued IESVS CHRIST at the first,
and to make a prey of you, partly by show of Wisdom and Philosophy, and partly by the beggarly elements or ceremonies of the Iewes, Thought it needful to write unto you, that according as you have received JESUS CHRIST At the First,
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euen so that you would both abide and proceed further in him, that you may be rooted and further built in the faith.
even so that you would both abide and proceed further in him, that you may be rooted and further built in the faith.
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And that I write vnto you, know, that I doe it with warrant for I am an Apostle of IESVS CHRIST no• tyed •• one perticular congregation,
And that I write unto you, know, that I do it with warrant for I am an Apostle of JESUS CHRIST no• tied •• one particular congregation,
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or to one prouince, yea or to one kingdome, but am an Embassador, and haue commission vnto all the world.
or to one province, yea or to one Kingdom, but am an Ambassador, and have commission unto all the world.
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Neither doe I come to this charge of mine one will, 〈 … 〉 the will of any other man:
Neither do I come to this charge of mine one will, 〈 … 〉 the will of any other man:
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but by the will of God, and the same his reuealed will.
but by the will of God, and the same his revealed will.
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And albeit my authoritie her in be sufficient to conuince all men of the truth I write of:
And albeit my Authority her in be sufficient to convince all men of the truth I write of:
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yet for further and stronger perswasion thereof I haue ioyned Timothy, my beloued brother, to beare record with me, that in the mouth of two witnesses the truth may be more surely established? And considering that the blessing of all labours dependeth vpon the Lord, our beginning is with harty prayer vnto God,
yet for further and Stronger persuasion thereof I have joined Timothy, my Beloved brother, to bear record with me, that in the Mouth of two Witnesses the truth may be more surely established? And considering that the blessing of all labours dependeth upon the Lord, our beginning is with hearty prayer unto God,
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for the grace and fauour of God to be freely giuen, together with all the blessings both of this life,
for the grace and favour of God to be freely given, together with all the blessings both of this life,
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& of the life to come, from God the father, & from our Lord IESVS CHRIST to you Colossians: yet not all that dwell in that Cittie,
& of the life to come, from God the father, & from our Lord JESUS CHRIST to you colossians: yet not all that dwell in that city,
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but vnto those alone, which by faith are Saintes, and brethren, not in the flesh, but in IESVS CHRIST.
but unto those alone, which by faith Are Saints, and brothers, not in the Flesh, but in JESUS CHRIST.
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And that you may haue further testimony of our loue towards you, know that we doe continually both pray and giue thanks for you vnto God, whom to seperate from all false Gods, I doe call the father of our Lotd IESVS CHRIST.
And that you may have further testimony of our love towards you, know that we do continually both prey and give thanks for you unto God, whom to separate from all false God's, I do call the father of our Lord JESUS CHRIST.
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For the report of your profession of godlinesse in CHRIST IESVS, and of your loue towards all Saintes is come vnto vs.
For the report of your profession of godliness in CHRIST JESUS, and of your love towards all Saints is come unto us
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Which both, profession and loue, we know to be sincere, in that they are vphoulden in you through the hope and expectation of a treasure layd vp, not vpon earth, but in heauen:
Which both, profession and love, we know to be sincere, in that they Are vphoulden in you through the hope and expectation of a treasure laid up, not upon earth, but in heaven:
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which hope you haue conceyued, not of your owne phantasy, nor of the word of any man,
which hope you have conceived, not of your own phantasy, nor of the word of any man,
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but by the word of truth, that is to say the Gospell.
but by the word of truth, that is to say the Gospel.
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And if you aske which is that truth, or Gospell, verily noe other, then that, which is preached among you now, which is not amongst you alone ▪ but is preached in all the world, a certaine note of the truth thereof, there hauing beene neuer,
And if you ask which is that truth, or Gospel, verily no other, then that, which is preached among you now, which is not among you alone ▪ but is preached in all the world, a certain note of the truth thereof, there having been never,
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nor neuer shall be, any doctrine, which hath leuened so great a lumpe of dough as is the world,
nor never shall be, any Doctrine, which hath leavened so great a lump of dough as is the world,
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but onely the doctrine of the Gospell.
but only the Doctrine of the Gospel.
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And for further assurance that it is the onely truth of God, I offer this to your consideration, that as in other places of the world,
And for further assurance that it is the only truth of God, I offer this to your consideration, that as in other places of the world,
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so amongst you it hath brought forth fruite euen sithence the first time you haue truly and sincerely acknowledged this grace of God.
so among you it hath brought forth fruit even since the First time you have truly and sincerely acknowledged this grace of God.
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Where if you will say, we know not what doctrine is preached in all the world,
Where if you will say, we know not what Doctrine is preached in all the world,
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nor what fruite it hath brought forth, although it be no other thing, then the common and constant report that many may bring vnto you:
nor what fruit it hath brought forth, although it be no other thing, then the Common and constant report that many may bring unto you:
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yet to come nearer you, and rid you of all doubt which is the true Gospell of CHRIST, it is euen the very same that you haue learned of Epaphras, whom if you loue me, you must loue him,
yet to come nearer you, and rid you of all doubt which is the true Gospel of CHRIST, it is even the very same that you have learned of Epaphras, whom if you love me, you must love him,
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as being my beloued fellow-seruant in Christ;
as being my Beloved Fellow servant in christ;
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yea if you loue your selues, you must respect him, as being a faithful minister of CHRIST for you.
yea if you love your selves, you must respect him, as being a faithful minister of CHRIST for you.
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Who made manifest vnto vs your true loue, not only naturall, but that especially which is spirituall, whereof the Spirit is the Author.
Who made manifest unto us your true love, not only natural, but that especially which is spiritual, whereof the Spirit is the Author.
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And as we giue thanks for your good:
And as we give thanks for your good:
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so, and euen for the same cause you haue well begun, both because you should not goe backe againe,
so, and even for the same cause you have well begun, both Because you should not go back again,
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and for that you haue not yet attained to perfection ▪ euen from the first day we heard of you we neuer giue ouer praying for you, making this sute that yee may be filled with the acknowledgement of his will,
and for that you have not yet attained to perfection ▪ even from the First day we herd of you we never give over praying for you, making this suit that ye may be filled with the acknowledgement of his will,
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and all wisedom and vnderstanding, whereof the holy Spirit is the Author.
and all Wisdom and understanding, whereof the holy Spirit is the Author.
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Not that you should content your selues with a bare knowledge and contemplation of heauenly thinges,
Not that you should content your selves with a bore knowledge and contemplation of heavenly things,
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but that yee may walke worthy of those, whom the Lord hath called to such honour, to a full and whole pleasing of him, both by bringing forth fruite in euery good worke,
but that ye may walk worthy of those, whom the Lord hath called to such honour, to a full and Whole pleasing of him, both by bringing forth fruit in every good work,
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and by being increased in the knowledge of God.
and by being increased in the knowledge of God.
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Wherein because there are many difficulties & hinderances layd in your way, our sute also is, that you may be strenghtned with all manner of strength, according to that glorious power, which being in God he is able to furnish you of;
Wherein Because there Are many difficulties & hindrances laid in your Way, our suit also is, that you may be strenghtned with all manner of strength, according to that glorious power, which being in God he is able to furnish you of;
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that euen with ioy you may be able to beare all troubles, how grieuous, and how continuall soeuer they be.
that even with joy you may be able to bear all Troubles, how grievous, and how continual soever they be.
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The sum is, a declaration that the Apostle maketh of the singular affection and loue that he hath to the Colossians, which is first considered in the saluation,
The sum is, a declaration that the Apostle makes of the singular affection and love that he hath to the colossians, which is First considered in the salvation,
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as it were the indorsement of the letter.
as it were the endorsement of the Letter.
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Secondly in the profession which he maketh of his, and Timotheis, thanks-giuing, & prayer for them to the Lord. from the 9: verse vntill the 12. is contained.
Secondly in the profession which he makes of his, and Timotheis, thanksgiving, & prayer for them to the Lord. from the 9: verse until the 12. is contained.
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Cause of the prayer for the Colossians Prayer it selfe wherein is contayned A request for perfect Knowledge. Obedience.
Cause of the prayer for the colossians Prayer it self wherein is contained A request for perfect Knowledge. obedience.
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First the Apostle sets sorth himselfe by his name Paul, He had two names giuen him, one at his Circumcision viz. Saul, his father being a Gentile, hee had another name vid.
First the Apostle sets forth himself by his name Paul, He had two names given him, one At his Circumcision viz. Saul, his father being a Gentile, he had Another name vid.
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Paul, in regard that they would keepe a note of his priuiledge in Rome. Paul, in regard that they would keep a note of his privilege in Room.
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The reason why hee would rather keepe the prophane, then the old name Saul, taken from Gods people ▪ signifying one begged of God, is this, that because that holy name was not so pleasant to the Gentiles, of whom especially he was Minister, he is content to take the worse name, which hee tooke not so much pleasure in.
The reason why he would rather keep the profane, then the old name Saul, taken from God's people ▪ signifying one begged of God, is this, that Because that holy name was not so pleasant to the Gentiles, of whom especially he was Minister, he is content to take the Worse name, which he took not so much pleasure in.
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Whereby we learne that in matter of name we do not alwaies please our selues so much, Whereby we Learn that in matter of name we do not always please our selves so much,
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as others, viz: the Church, it being a matter of indifferency. Secondly, for the Apostles calling.
as Others, videlicet: the Church, it being a matter of indifferency. Secondly, for the Apostles calling.
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If one had asked him, what calling haue you to deale with vs? hee answeres, that he was an Apostle, which had a generall charge ouer the whole world.
If one had asked him, what calling have you to deal with us? he answers, that he was an Apostle, which had a general charge over the Whole world.
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Indeed there is great difference betweene the Ministers now, which may not roue about, but haue their charge,
Indeed there is great difference between the Ministers now, which may not rove about, but have their charge,
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and place limited them, as if they had but one plough-land to till:
and place limited them, as if they had but one ploughland to till:
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Whereas the Apostles Ministery was generall, they had the field of the whole world to Till by their message,
Whereas the Apostles Ministry was general, they had the field of the Whole world to Till by their message,
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and by their miracles, for the publication & confirmation of the word.
and by their Miracles, for the publication & confirmation of the word.
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As in time of warres, it is necessary that there should be a Generall and Lord Marshall,
As in time of wars, it is necessary that there should be a General and Lord Marshal,
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but when that warres are ceased and there is peace there needeth onely to bee a Garrison and Captaine made for them.
but when that wars Are ceased and there is peace there needs only to be a Garrison and Captain made for them.
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So when as the great conquest of the Gospell was to be made ouer the world, it was necessary there should bee Apostles as Generals, afterward it was sufficient to haue the Pastors, Doctors,
So when as the great conquest of the Gospel was to be made over the world, it was necessary there should be Apostles as Generals, afterwards it was sufficient to have the Pastors, Doctors,
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and Elders, as a Garrison in the Church of God to keepe and gouerne it.
and Elders, as a Garrison in the Church of God to keep and govern it.
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Therefore wee see after Iames was killed none was elected into his roome, as at the first in steed of Iud•s. So likewise we see in the building of the house, the chiefe Maister 〈 … 〉lder is onely for the plat-forme, the other bui〈 … 〉 afterward are sufficient.
Therefore we see After James was killed none was elected into his room, as At the First in steed of Iud•s. So likewise we see in the building of the house, the chief Master 〈 … 〉lder is only for the platform, the other bui〈 … 〉 afterwards Are sufficient.
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Indeed the fruite of the Apostles Ministery remaineth still vnto the Church.
Indeed the fruit of the Apostles Ministry remains still unto the Church.
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If wee will doe any good in the Church or Common-wealth, wee must not so much as attempt it without lawfull calling,
If we will do any good in the Church or Commonwealth, we must not so much as attempt it without lawful calling,
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and warrant thereunto, no not so much as in an houshold.
and warrant thereunto, no not so much as in an household.
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It followeth how the Apostle proues himselfe to bee a true Apostle, and not a false,
It follows how the Apostle Proves himself to be a true Apostle, and not a false,
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as there were many then, which vnder the name of Apostles did sow the tares of errour and sedition.
as there were many then, which under the name of Apostles did sow the tares of error and sedition.
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By the will of God ) viz. not by the secret will, by the which are wicked and vnlawfull Apostles, Magistrates, and Ministers;By the will of God) viz. not by the secret will, by the which Are wicked and unlawful Apostles, Magistrates, and Ministers;
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but he was by the reuealed will of God, it being manifested vnto him, in the way;
but he was by the revealed will of God, it being manifested unto him, in the Way;
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as he was going to Damascus, and also reuealed to the Disciples afterward.
as he was going to Damascus, and also revealed to the Disciples afterwards.
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Here then wee are to examine whether wee bee the Minsters of God indeed, and that we are to doe by the reueiled will of God, wherein the Lord doth note forth who are those that are called to the Ministery by him, viz. such as are indued with fit gifts,
Here then we Are to examine whither we be the Ministers of God indeed, and that we Are to do by the revealed will of God, wherein the Lord does note forth who Are those that Are called to the Ministry by him, viz. such as Are endued with fit Gifts,
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and enter as he requireth. Saint Paul to Timothy describes a Minister, first, by his learning, able to teach, and confute:
and enter as he requires. Saint Paul to Timothy describes a Minister, First, by his learning, able to teach, and confute:
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Secondly, by his good manners, as a necessary thing in all Christians, yet more especially in a Minister;
Secondly, by his good manners, as a necessary thing in all Christians, yet more especially in a Minister;
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and therefore he maketh mention of those speciall things, which are necessary for all Christians,
and Therefore he makes mention of those special things, which Are necessary for all Christians,
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so principally are required in the Ministers, which are to bee lights, and good examples to their flockes.
so principally Are required in the Ministers, which Are to be lights, and good Examples to their flocks.
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In that the Apostle ioyneth Timothy with him, we obserue.
In that the Apostle Joineth Timothy with him, we observe.
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First, his humility, that would ioine his scholler with himselfe in the honour, which had no part of the labour, which hee had taken in admonishing and instructing the Collosians. This hee doth to the end the truth might be further credited.
First, his humility, that would join his scholar with himself in the honour, which had no part of the labour, which he had taken in admonishing and instructing the Colossians. This he does to the end the truth might be further credited.
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He teacheth that though others bee farre vnderneath vs, as Timothy was to Paul: yet for the furtherance of the truth, wee are not to thinke much to ioyne them as equall with vs.
He Teaches that though Others be Far underneath us, as Timothy was to Paul: yet for the furtherance of the truth, we Are not to think much to join them as equal with us
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Secondly, we obserue his wisedome herein, that howsoeuer his testimony had bene sufficient against all the world,
Secondly, we observe his Wisdom herein, that howsoever his testimony had be sufficient against all the world,
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yet because two witnesses were of more force and assurance, he taketh vnto him Timothy. And therefore it was that CHRIST sent the Disciples two by two, one to speake and another to beare record.
yet Because two Witnesses were of more force and assurance, he Takes unto him Timothy. And Therefore it was that CHRIST sent the Disciples two by two, one to speak and Another to bear record.
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So when Paul and Barnabas went together, Paul spake, and therefore they called him Mercury. The end of the first Sermon.
So when Paul and Barnabas went together, Paul spoke, and Therefore they called him Mercury. The end of the First Sermon.
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The second Sermon. COLOSS. CHAP. 1. VER. 2. ad 6.
The second Sermon. COLOSS. CHAP. 1. VER. 2. and 6.
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2 To them which are at Colosse, Saints and faithfull brethren in CHRIST: Grace bee with you,
2 To them which Are At Colosse, Saints and faithful brothers in CHRIST: Grace be with you,
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and peace from God our Father, and from the Lord Iesus Christ.
and peace from God our Father, and from the Lord Iesus christ.
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3 Wee giue thankes to God euen the Father of our Lord IESVS CHRIST, alwaies praying for you:
3 we give thanks to God even the Father of our Lord JESUS CHRIST, always praying for you:
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4 Since wee heard of your faith in CHRIST IESVS, and of your loue towards all Saints.
4 Since we herd of your faith in CHRIST JESUS, and of your love towards all Saints.
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5 For the hope sake which is laid vp for you in heauen, whereof ye haue haue heard before by the word of truth, which is the Gospell.
5 For the hope sake which is laid up for you in heaven, whereof you have have herd before by the word of truth, which is the Gospel.
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BEFORE the Apostle commeth to the substance and point of the Epistle, he doth wisely (according to his manner) draw attention to that he speaketh of.
BEFORE the Apostle comes to the substance and point of the Epistle, he does wisely (according to his manner) draw attention to that he speaks of.
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And therfore thereis, as it were, a Preface of the Epistle vnto the 14. verse:
And Therefore There is, as it were, a Preface of the Epistle unto the 14. verse:
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For as in a house, which is stately built there is a Porch to enter in by,
For as in a house, which is stately built there is a Porch to enter in by,
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so the Apostle, in this stately building of his hath first a Preface set before to draw attention:
so the Apostle, in this stately building of his hath First a Preface Set before to draw attention:
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which he doth first from the authority of the Epistle, which we haue heard drawne from his owne person:
which he does First from the Authority of the Epistle, which we have herd drawn from his own person:
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Secondly, in the person of Timothy.
Secondly, in the person of Timothy.
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Next from the testification of the loue, hee did beare vnto them, from this verse to the end of the Preface, which he laboureth in,
Next from the testification of the love, he did bear unto them, from this verse to the end of the Preface, which he Laboureth in,
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as a Minister ought, to testifie his affection towards them, whereby the word might bee more louingly receiued and accepted, willingly and carefully practised:
as a Minister ought, to testify his affection towards them, whereby the word might be more lovingly received and accepted, willingly and carefully practised:
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Which should be a duty of all Ministers, that the people may be perswaded of the Ministers loue towardes them,
Which should be a duty of all Ministers, that the people may be persuaded of the Ministers love towards them,
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and then they will bee more easily perswaded by the doctrine he teacheth: and in this the Apostle laboureth in all his Epistles.
and then they will be more Easily persuaded by the Doctrine he Teaches: and in this the Apostle Laboureth in all his Epistles.
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And by how much the more hee is to deale sharpely with them, by so much the more he laboureth in this point to let them know that it is done in loue.
And by how much the more he is to deal sharply with them, by so much the more he Laboureth in this point to let them know that it is done in love.
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That the people may thinke they must be very reasonable persons, if when they know whatsoeuer the Minister speaketh,
That the people may think they must be very reasonable Persons, if when they know whatsoever the Minister speaks,
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yea euen that the sharpe reproues of their Minister are done in loue for their good,
yea even that the sharp reproves of their Minister Are done in love for their good,
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yet they do not accept it.
yet they do not accept it.
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And therefore in the Prouerb. it is said, that the woundes of a friend are better thē the kisses of an enemy:
And Therefore in the Proverb. it is said, that the wounds of a friend Are better them the Kisses of an enemy:
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And he were barbarous, or rather a mad-man, that for some grieuous disease, being prickt by the skilfull Chirurgion,
And he were barbarous, or rather a madman, that for Some grievous disease, being pricked by the skilful Chirurgeon,
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if he will flee vpon him and be reuenged of him:
if he will flee upon him and be revenged of him:
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so when the Ministers lanch the soares of their soules, in the Ministery of the word, what a barbarous rudenesse is it to fal out with the Minister for it? &c.
so when the Ministers launch the soars of their Souls, in the Ministry of the word, what a barbarous rudeness is it to fall out with the Minister for it? etc.
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His loue he testifieth, 1. by a louing salutation, & then by testifying that hee daily prayed for them, both thanking God,
His love he Testifieth, 1. by a loving salutation, & then by testifying that he daily prayed for them, both thanking God,
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and desiring all good things for them, and he proueth his prayer in a forme of thanksgiuing & petition for them which he setteth downe.
and desiring all good things for them, and he Proves his prayer in a Form of thanksgiving & petition for them which he sets down.
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Of the persons saluting we haue heard;
Of the Persons saluting we have herd;
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the parties saluted are the Colossians, described by two titles, first title Saints, secondly, Faithfull brethren.
the parties saluted Are the colossians, described by two titles, First title Saints, secondly, Faithful brothers.
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For the first, they are called Saints for two causes, one without themselues in CHRIST, the other wrought within them by the spirit of CHRIST, by the spirit of sanctification.
For the First, they Are called Saints for two Causes, one without themselves in CHRIST, the other wrought within them by the Spirit of CHRIST, by the Spirit of sanctification.
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All that haue the feare of God are Saintes, because they haue the righteousnes of CHRIST, which is in heauen, without them:
All that have the Fear of God Are Saints, Because they have the righteousness of CHRIST, which is in heaven, without them:
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his sufferings are accounted theirs, his fulfilling of the law is theirs, which is a greater righteousnesse,
his sufferings Are accounted theirs, his fulfilling of the law is theirs, which is a greater righteousness,
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then the Angels haue, being the righteousnesse of God, as the Apostle saith.
then the Angels have, being the righteousness of God, as the Apostle Says.
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Againe they are righteous, in that being iustifyed, they are also sanctified, and haue a beginning,
Again they Are righteous, in that being justified, they Are also sanctified, and have a beginning,
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and a care, and indeauour to walke holily, vprightly and sincerely, for in some measure there is knowledge, especially, in some measure there is in them a sanctified vnderstanding memory, will and affection,
and a care, and endeavour to walk holily, uprightly and sincerely, for in Some measure there is knowledge, especially, in Some measure there is in them a sanctified understanding memory, will and affection,
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and an indeauour to do the will of God.
and an endeavour to do the will of God.
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This serueth to cōfute the Man of Romes blasphemy, which wil haue none to be Saints but those that he canonizeth.
This serveth to confute the Man of Romes blasphemy, which will have none to be Saints but those that he Canonizeth.
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Againe ▪ this serueth to reproue vs, which are so far frō this, that we will not abide to make profession of holinesse.
Again ▪ this serveth to reprove us, which Are so Far from this, that we will not abide to make profession of holiness.
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For if it bee told many of their wretchednes, they wil say they are no Saints, & so they may say indeed, their liues testifie it.
For if it be told many of their wretchedness, they will say they Are no Saints, & so they may say indeed, their lives testify it.
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He that hath not the spirit of CHRIST is none of CHRISTS.
He that hath not the Spirit of CHRIST is none of CHRIST.
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Thirdly, this ought to serue as a bridle to withdraw vs from sinne and vnholinesse, that when any filthinesse commeth into our hearts, to wrong our profession, &c. we should examine our selues, doth this become me, which professe holinesse?
Thirdly, this ought to serve as a bridle to withdraw us from sin and unholiness, that when any filthiness comes into our hearts, to wrong our profession, etc. we should examine our selves, does this become me, which profess holiness?
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Example we haue in Nehemiah that hauing authority from the King to build the Temple,
Exampl we have in Nehemiah that having Authority from the King to built the Temple,
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when a false Prophet named Shemagah, whom hee tooke to haue bene a true Prophet, had bid him hide himselfe in the house of God because that night he should be laid in waite for and slaine.
when a false Prophet nam Shemagah, whom he took to have be a true Prophet, had bid him hide himself in the house of God Because that night he should be laid in wait for and slain.
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He considering that hee was the Prince of the people, saith:
He considering that he was the Prince of the people, Says:
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shal I do thus? Is it not a shame for me? &c. Where the consideration of his authority did withdraw him from this shamefull and cowardly thing.
shall I do thus? Is it not a shame for me? etc. Where the consideration of his Authority did withdraw him from this shameful and cowardly thing.
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And ought not much more the consideration of our high estate in CHRITT, that are Christians, with-draw vs from sinne? Ought not wee much more to be ashamed of it, which is so shameful and abhominable a thing? Are not wee Kings (as it is said) & Priests in Christ,
And ought not much more the consideration of our high estate in CHRIST, that Are Christians, withdraw us from sin? Ought not we much more to be ashamed of it, which is so shameful and abominable a thing? are not we Kings (as it is said) & Priests in christ,
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& shall not wee hereby be with-drawne from sinne, then which nothing is more base? If a Noble-mans sonne giue himselfe to base things vnfit for his estate, wee will rebuke him for it,
& shall not we hereby be withdrawn from sin, then which nothing is more base? If a Nobleman's son give himself to base things unfit for his estate, we will rebuke him for it,
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as from a thing vnfit him, and will say to him, doth this become a Gentleman? &c. And seeing we can rebuke him,
as from a thing unfit him, and will say to him, does this become a Gentleman? etc. And seeing we can rebuke him,
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why can we not much more rebuke our selues of our sinnes, which are farre more detestable and vnseemely for the children of God?
why can we not much more rebuke our selves of our Sins, which Are Far more detestable and unseemly for the children of God?
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Faithfull, 1 religious, which haue receiued the truth of God, and submit their soules vnto it: Faithful, 1 religious, which have received the truth of God, and submit their Souls unto it:
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& this the Apostle exhorteth Timothy vnto.
& this the Apostle exhorteth Timothy unto.
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So that in that he saith some had made shipwrack of faith, it is not ment of iustifying faith,
So that in that he Says Some had made shipwreck of faith, it is not meant of justifying faith,
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but of religiō in a good cōscience: for religion cannot abide to ly in a filthy conscience. These two go together:
but of Religion in a good conscience: for Religion cannot abide to lie in a filthy conscience. These two go together:
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for whosoeuer is a Saint, is truely religious, working holinesse in the sight of God,
for whosoever is a Saint, is truly religious, working holiness in the sighed of God,
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for none can be holy before God, vnlesse he be truly religious before God, for a man cannot bring forth good fruite,
for none can be holy before God, unless he be truly religious before God, for a man cannot bring forth good fruit,
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before he be a good tree, and hee cannot, vnlesse hee bee a new creature, bring forth the effects of a new creature.
before he be a good tree, and he cannot, unless he be a new creature, bring forth the effects of a new creature.
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Now to bee as a good tree, is to be truely religious:
Now to be as a good tree, is to be truly religious:
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for those gorgeous workes, as building Colledges, &c. if they be not of religion, they are euill.
for those gorgeous works, as building Colleges, etc. if they be not of Religion, they Are evil.
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So contrary, if a man bee truely religious, hee will bring forth good workes:
So contrary, if a man be truly religious, he will bring forth good works:
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True religion hath the true fruites of it, to keepe himselfe from the lusts of the world,
True Religion hath the true fruits of it, to keep himself from the Lustiest of the world,
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and to visite the sicke, the fatherlesse, and widdowes. So that if hee bee a Saint, he is holy, if holy, he is religious:
and to visit the sick, the fatherless, and widow's. So that if he be a Saint, he is holy, if holy, he is religious:
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if hee loue not holinesse, hee is not religious, make what profession hee can, though it be neuer so good.
if he love not holiness, he is not religious, make what profession he can, though it be never so good.
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From the Titles we come to the benefits desired. He wisheth 1 Grace. 2 Peace.
From the Titles we come to the benefits desired. He wishes 1 Grace. 2 Peace.
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Grace, the fountaine of all goodnesse, is God, and the graces of his children are as springes and fruites, that proceed from the meere grace, loue, and fauour of God:Grace, the fountain of all Goodness, is God, and the graces of his children Are as springs and fruits, that proceed from the mere grace, love, and favour of God:
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which fauour and grace of God the Apostle wisheth to them.
which favour and grace of God the Apostle wishes to them.
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So that here we learne that all good things whatsoeuer come from Gods grace and mercy alone.
So that Here we Learn that all good things whatsoever come from God's grace and mercy alone.
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For if by works, then not by grace, for then grace were not grace.
For if by works, then not by grace, for then grace were not grace.
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Secondly, he wisheth Peace, viz. all things necessary for this life, prosperity, health, &c. as is the manner of the Hebrews in wishing peace, to vnderstand all outward prosperity.
Secondly, he wishes Peace, viz. all things necessary for this life, Prosperity, health, etc. as is the manner of the Hebrews in wishing peace, to understand all outward Prosperity.
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Hee setteth grace before peace, to teach vs first to seeke for the fauour of God,
He sets grace before peace, to teach us First to seek for the favour of God,
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and then to looke for the fruits of the fauour of God. But we vsually doe cleane contrary:
and then to look for the fruits of the favour of God. But we usually do clean contrary:
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for we seeke first the fruits of Gods grace, for peace, wealth, prosperity, &c. and not care for the grace and loue of God:
for we seek First the fruits of God's grace, for peace, wealth, Prosperity, etc. and not care for the grace and love of God:
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But our looking for those things, without hauing the loue of God, is nothing but hatred of God;
But our looking for those things, without having the love of God, is nothing but hatred of God;
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our gold, no gold, our peace no peace, our loue of parents and of men, hatred of God.
our gold, no gold, our peace no peace, our love of Parents and of men, hatred of God.
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And better were it that wee had none of all these, then to haue them without the loue of God • CHRIST.
And better were it that we had none of all these, then to have them without the love of God • CHRIST.
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The Prophet, when as two Kings came against Ahaz, telling him hee should bee defended from those Kings (howsoeuer Ahaz was a wicked King & would not beleeue it) yet he tels him a signe and token of it, that a Virgin should conceiue and beare a sonne, &c. Noting therby that all benefits whatsoeuer are from God in CHRIST alone.
The Prophet, when as two Kings Come against Ahaz, telling him he should be defended from those Kings (howsoever Ahaz was a wicked King & would not believe it) yet he tells him a Signen and token of it, that a Virgae should conceive and bear a son, etc. Noting thereby that all benefits whatsoever Are from God in CHRIST alone.
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And therefore if we seeke for any thing out of CHRIST, wee seeke amisse, and if wee desire any thing before the loue of God, we do as harlots, which loue the gifts better then the persons that giue them.
And Therefore if we seek for any thing out of CHRIST, we seek amiss, and if we desire any thing before the love of God, we do as harlots, which love the Gifts better then the Persons that give them.
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In that hee saith, Grace and peace from God our Father, and from the Lord IESVS CHRIST, Hee there shutteth not out the Holy Ghost,
In that he Says, Grace and peace from God our Father, and from the Lord JESUS CHRIST, He there shutteth not out the Holy Ghost,
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as though it came not as well from him, as from the Father and from the Sonne.
as though it Come not as well from him, as from the Father and from the Son.
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For in the word grace, the Holy Ghost is included, seeing that grace is the gift of the Holy Ghost alone.
For in the word grace, the Holy Ghost is included, seeing that grace is the gift of the Holy Ghost alone.
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We praise God, viz. He & Timothy. Here consider that they giue thankes to God alone,We praise God, viz. He & Timothy. Here Consider that they give thanks to God alone,
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because all grace & mercy, both of eternall life, and the comforts of this life come from him,
Because all grace & mercy, both of Eternal life, and the comforts of this life come from him,
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and therefore our petitions are to be made to him for them, and praise to be rendred vnto him for enioying them.
and Therefore our petitions Are to be made to him for them, and praise to be rendered unto him for enjoying them.
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Quest. How can this be? did he not preach, eate, and drinke, and apply his occupation?Quest. How can this be? did he not preach, eat, and drink, and apply his occupation?
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Ans: Here the Apostle meaneth, that he kept a constant course of prayer for them:Ans: Here the Apostle means, that he kept a constant course of prayer for them:
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And to the Thess ▪ he saith, Pray without ceasing, where as a man is bound to do his businesse in his calling also,
And to the Thess ▪ he Says, Pray without ceasing, where as a man is bound to do his business in his calling also,
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but the meaning is to keepe a constant course dayly of this duty.
but the meaning is to keep a constant course daily of this duty.
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Therefore the sacrifice in the Law, which was done morning and euening, is called a continuall sacrifice,
Therefore the sacrifice in the Law, which was done morning and evening, is called a continual sacrifice,
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because of the continuall course of it:
Because of the continual course of it:
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so here he meaneth that daily, so often as they pray, they make mention of them in their prayers.
so Here he means that daily, so often as they pray, they make mention of them in their Prayers.
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The duty of all Christians to keepe daily a continuall course priuately in prayer. More particularly the minister is to pray for his people, not only in the Church,
The duty of all Christians to keep daily a continual course privately in prayer. More particularly the minister is to pray for his people, not only in the Church,
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but priuately at home, as the Apostle here did. And therfore we must not thinke our selues discharged of priuate prayer for publicke.
but privately At home, as the Apostle Here did. And Therefore we must not think our selves discharged of private prayer for public.
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Which sheweth it is a dutie of all Christians, as to pray in the Church,
Which shows it is a duty of all Christians, as to pray in the Church,
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so also to pray priuately in their families, and also by themselues, and therfore to set a time apart for that purpose. Reasons of it are great:
so also to pray privately in their families, and also by themselves, and Therefore to Set a time apart for that purpose. Reasons of it Are great:
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first there is no man or woman of what state soeuer, but they haue particular sins, which euery one hath not. First there is no man or woman of what state soever, but they have particular Sins, which every one hath not.
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For when they pray in the house, they desire pardon of sinnes, which are common to the house:
For when they pray in the house, they desire pardon of Sins, which Are Common to the house:
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but I may haue committed a sinne the which they haue not, and I may haue receaued particular blessings, which others haue not,
but I may have committed a sin the which they have not, and I may have received particular blessings, which Others have not,
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and I haue need of some particular blessing in my place, that others haue not need of.
and I have need of Some particular blessing in my place, that Others have not need of.
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And therefore it is necessarie that we should make a choise of some particular time, wherein by our selues we may haue recourse to God.
And Therefore it is necessary that we should make a choice of Some particular time, wherein by our selves we may have recourse to God.
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Wee giue thankes ) whensoeuer he prayed he gaue thanks, and for that he prayed he gaue thanks.we give thanks) whensoever he prayed he gave thanks, and for that he prayed he gave thanks.
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For howsoeuer there were great faultes in the Church, yet he is thankfull for some good thing left them.
For howsoever there were great Faults in the Church, yet he is thankful for Some good thing left them.
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But such is the corruption of our dayes, that howsoeuer we are most especially bound to this duty of thanks-giuing,
But such is the corruption of our days, that howsoever we Are most especially bound to this duty of thanksgiving,
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as being the duty of the Angels, and that which after this life we shall only performe in heauen,
as being the duty of the Angels, and that which After this life we shall only perform in heaven,
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yet though both priuately & publikly we wil peraduenture pray and aske still of God, we are negligent in rendering thanks.
yet though both privately & publicly we will Peradventure pray and ask still of God, we Are negligent in rendering thanks.
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God the Father of our Lord Iesus Christ ) whereby God is discerned from all other Gods. In the Law he was deserned by the God of Abraham, Isaac, God the Father of our Lord Iesus christ) whereby God is discerned from all other God's In the Law he was deserned by the God of Abraham, Isaac,
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and Iacob, but this is a more excellent difference, which here the Apostle giues, that our God is the Father of our Lord Iesus Christ, not the God of the Turkes, and Infidels &c. and Iacob, but this is a more excellent difference, which Here the Apostle gives, that our God is the Father of our Lord Iesus christ, not the God of the Turkes, and Infidels etc.
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Then is set forth the cause of his thanks Ʋiz. for their loue and faith Quest. Why doth the Apostle giue thanks and prayeth for them, which were called already? Why doth he not rather pray for heathen and wicked men that ly groueling in their sinnes? Answer: we are bound indeed to pray for all.
Then is Set forth the cause of his thanks Ʋiz. for their love and faith Quest. Why does the Apostle give thanks and Prayeth for them, which were called already? Why does he not rather pray for heathen and wicked men that lie groveling in their Sins? Answer: we Are bound indeed to pray for all.
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But we are more specially bound to loue and pray for those, that are called already:
But we Are more specially bound to love and pray for those, that Are called already:
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for as God shewes more tokens of his loue to a man, so must I shew, more and more tokens of it.
for as God shows more tokens of his love to a man, so must I show, more and more tokens of it.
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For howsoeuer Gods loue cannot increase, yet the tokens of it increase, but ours must increase,
For howsoever God's love cannot increase, yet the tokens of it increase, but ours must increase,
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as we see the tokens of Gods loue to increase towards any.
as we see the tokens of God's love to increase towards any.
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The degrees then of our loue and of our prayers towards others are that we are bound to pray for all,
The Degrees then of our love and of our Prayers towards Others Are that we Are bound to pray for all,
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but especially for those, that are of •he houshould of faith, and amongst them for Ioseph viz. for those that are afflicted,
but especially for those, that Are of •he household of faith, and among them for Ioseph viz. for those that Are afflicted,
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and amongst them that are in affliction we are especially to pray for those, that suffer for the Gospell sake.
and among them that Are in affliction we Are especially to pray for those, that suffer for the Gospel sake.
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The end of the second Sermon.
The end of the second Sermon.
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The third Sermon.
The third Sermon.
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COLOSS. 1. 4. 4 Since wee heard of your faith in CHRIST IESVS, and of your loue towards all Saints.
COLOSS. 1. 4. 4 Since we herd of your faith in CHRIST JESUS, and of your love towards all Saints.
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WE haue heard the last day of the prayer and of the thanks-giuing giuen by the Apostle vnto God for the Colossians. Now followeth to speake of the causes of the thankes-giuing, the matter was for their faith towards CHRIST, and loue towards all Saints:
WE have herd the last day of the prayer and of the thanksgiving given by the Apostle unto God for the colossians. Now follows to speak of the Causes of the thanksgiving, the matter was for their faith towards CHRIST, and love towards all Saints:
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these are the causes of the thankes-giuing and prayers, the Apostle made daylie and ordinarily for the Saints at Colosse.
these Are the Causes of the thanksgiving and Prayers, the Apostle made daily and ordinarily for the Saints At Colosse.
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These thinges we are to pray and giue God thanks for, especially in others.
These things we Are to pray and give God thanks for, especially in Others.
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Quest. How cometh it to passe that there being diuers guiftes bestowed on the Colossians, yet the Apostle prayseth God and prayeth to him for these onely? Seing there is nothing,Quest. How comes it to pass that there being diverse Gifts bestowed on the colossians, yet the Apostle Praiseth God and Prayeth to him for these only? Sing there is nothing,
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but which is receaued from God all, he is to be praysed and prayed vnto for them:
but which is received from God all, he is to be praised and prayed unto for them:
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especially seing he before wished them peace, Viz. All temporall benefits, and hauing prayed to God for these,
especially sing he before wished them peace, Viz. All temporal benefits, and having prayed to God for these,
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why did he not thanke God for them, as health, peace & c?
why did he not thank God for them, as health, peace & c?
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Answer. The reason that the Apostle made choise of faith and loue, not of other (though he was not vnmindfull of them) is to teach vs what gifts we are especially to pray for, Answer. The reason that the Apostle made choice of faith and love, not of other (though he was not unmindful of them) is to teach us what Gifts we Are especially to pray for,
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& desire of God, and to giue thanks for, being receiued. Where he meeteth with the corruption of men, that will pray, and desire worldly thinges,
& desire of God, and to give thanks for, being received. Where he meeteth with the corruption of men, that will pray, and desire worldly things,
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and will labour mightely in the comforts of this present life, and neuer make mention of these, which are principal,
and will labour mightily in the comforts of this present life, and never make mention of these, which Are principal,
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whereas the other are but sweepinges, and those thinges which are to be cast to dogs, in comparison,
whereas the other Are but sweepinges, and those things which Are to be cast to Dogs, in comparison,
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and as dung and drosse, nay lesse then nothing in comparison of CHRIST, and the thinges belonging to him, which are of most singular price.
and as dung and dross, nay less then nothing in comparison of CHRIST, and the things belonging to him, which Are of most singular price.
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As if a man should be carefull for the hangings of a house, and haue no care for a house to put them in, or to lye in:
As if a man should be careful for the hangings of a house, and have no care for a house to put them in, or to lie in:
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and for the bosses of the bridle, and not the bridle: for the traps of the horse, and haue neuer a horse to ride vpon.
and for the boss's of the bridle, and not the bridle: for the traps of the horse, and have never a horse to ride upon.
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And therefore the Apostle sets downe these two, notwithstanding he gaue God thankes for euery blessing, they had receaued.
And Therefore the Apostle sets down these two, notwithstanding he gave God thanks for every blessing, they had received.
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Perticularly he first bindeth and lim•teth faith to the obiect, which is CHRIST, by whom, by our faith we lay hould on God and his promises: therefore CHRIST saith:
Particularly he First binds and lim•teth faith to the Object, which is CHRIST, by whom, by our faith we lay hold on God and his promises: Therefore CHRIST Says:
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Beleeue in God, but beleeue in me also, as if he should say, ye cannot beleeue in God vnles ye beleeue in me first, Believe in God, but believe in me also, as if he should say, you cannot believe in God unless you believe in me First,
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for none can see the father but by the sonne.
for none can see the father but by the son.
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And as the Apostle saith God dwelleth in light, that none can come vnto, but by CHRIST, without whom we are vnto God as stubble to the fier.
And as the Apostle Says God dwells in Light, that none can come unto, but by CHRIST, without whom we Are unto God as stubble to the fire.
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And as a man cannot looke on the sunne without hurt of his eyes, vnles there be a cloud betweene,
And as a man cannot look on the sun without hurt of his eyes, unless there be a cloud between,
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so God the father, sonne, and holy Ghost, is as a sunne, that vnles the cloud of CHRIST, the mediator, come betweene vs, we cannot behold the sunne-shine of Gods glorie.
so God the father, son, and holy Ghost, is as a sun, that unless the cloud of CHRIST, the Mediator, come between us, we cannot behold the sunshine of God's glory.
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And without the screene of CHRISTS mediation we cannot come neere to God, which is a consuming fire.
And without the screen of CHRIST mediation we cannot come near to God, which is a consuming fire.
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Now by CHRIST we come neere to God boldly and lay hold on him.
Now by CHRIST we come near to God boldly and lay hold on him.
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Further, here he sets forth that we are not to beleue in any but CHRIST, not in any Angel or Saint,
Further, Here he sets forth that we Are not to believe in any but CHRIST, not in any Angel or Saint,
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as the Virgin Mary, as the Church of Rome and the Papists wretchedly expound the Articles of our faith.
as the Virgae Marry, as the Church of Room and the Papists wretchedly expound the Articles of our faith.
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For faith onely layeth hold on God and cannot be communicated to any. Indeed loue spreadeth it selfe to men;
For faith only Layeth hold on God and cannot be communicated to any. Indeed love spreadeth it self to men;
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but faith is onely in Gods promises.
but faith is only in God's promises.
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For as it is said, Thou shalt •oue the Lord thy God and him only shalt thou serue, and sith faith is the chiefest worship and seruice of all,
For as it is said, Thou shalt •oue the Lord thy God and him only shalt thou serve, and sith faith is the chiefest worship and service of all,
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and the instrument of all true worship, it ought onely to layd hold on God in CHRIST;
and the Instrument of all true worship, it ought only to laid hold on God in CHRIST;
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Loue to the Saintes ) here we see to whom loue properly belonges, namely to the Saintes who are (as we haue heard) iustified by CHRIST and haue his righteousnesse imputed vnto them,Love to the Saints) Here we see to whom love properly belongs, namely to the Saints who Are (as we have herd) justified by CHRIST and have his righteousness imputed unto them,
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and haue the beginning of holinesse in them, which is the true feare of God.
and have the beginning of holiness in them, which is the true Fear of God.
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The Apostle doth not here shut out all men, euen those that are aliens from the house of God,
The Apostle does not Here shut out all men, even those that Are aliens from the house of God,
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for the Iewes, Turkes &c. are our neighbours and of our flesh, as the Apostle saith,
for the Iewes, Turkes etc. Are our neighbours and of our Flesh, as the Apostle Says,
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and therefore to be prayed for.
and Therefore to be prayed for.
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Here we are to examine our selues whether we haue true loue or no, Viz. if we loue the Saints Ʋiz. those that are ioyned to vs in the bond of Christianitie:
Here we Are to examine our selves whither we have true love or no, Viz. if we love the Saints Ʋiz. those that Are joined to us in the bound of Christianity:
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for our loue is vsually so strait laced, that it cannot goe from our selues, and if it goe to our wiues and those in our house:
for our love is usually so strait laced, that it cannot go from our selves, and if it go to our wives and those in our house:
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yet so poore it is, that it cannot goe out of our doores ouer our threshold, where as we are to loue others,
yet so poor it is, that it cannot go out of our doors over our threshold, where as we Are to love Others,
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euen those that hate vs, to speake well of those that speake ill of vs.
even those that hate us, to speak well of those that speak ill of us
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And our loue must be to all the Saintes, to the poore aswell as to the rich, whom Saint Iames meeteth with and sayeth:
And our love must be to all the Saints, to the poor aswell as to the rich, whom Saint James meeteth with and Saith:
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If a poore man, though of the true religion, come in, he is bid to goe behind the dore and to sit at our foot-stoole;
If a poor man, though of the true Religion, come in, he is bid to go behind the door and to fit At our footstool;
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if one rich he is exalted: whereas true loue doth embrace euen all, that doe professe the truth.
if one rich he is exalted: whereas true love does embrace even all, that do profess the truth.
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Here Saint Iames discouereth the hipocrisy of men in their excuses:
Here Saint James Discovereth the hypocrisy of men in their excuses:
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why (will they say) are not we to loue our neighbours? and the rich men are our neighbours.
why (will they say) Are not we to love our neighbours? and the rich men Are our neighbours.
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True, he is your neighbour, but if you loue him, why doe you not loue him also, that is poore, which is more neare peraduenture, if he be a professor:
True, he is your neighbour, but if you love him, why do you not love him also, that is poor, which is more near Peradventure, if he be a professor:
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and againe if your loue be to the rich, because of the commaundement of God, then ye will loue the poore aswell as the rich.
and again if your love be to the rich, Because of the Commandment of God, then you will love the poor aswell as the rich.
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As if for the loue of God ye abstaine from adultery, theft, murder &c. Then ye will abstaine from all other sinnes, which are of the same nature, all the commaundements being of the same nature, comming from God, who is one and the same;
As if for the love of God you abstain from adultery, theft, murder etc. Then you will abstain from all other Sins, which Are of the same nature, all the Commandments being of the same nature, coming from God, who is one and the same;
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and therfore if I abstaine from one sinne for the loue of Gods sake, I will aswell abstaine from another for that cause.
and Therefore if I abstain from one sin for the love of God's sake, I will aswell abstain from Another for that cause.
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And therefore this condemneth the common practize of men, that being blamed for some one sinne;
And Therefore this Condemneth the Common practice of men, that being blamed for Some one sin;
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as drunkenesse &c. will say I am no theefe, no murderer &c, and so will iustifie himselfe.
as Drunkenness etc. will say I am no thief, no murderer etc., and so will justify himself.
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But if he haue no conscience of that sinne he is guilty of all other.
But if he have no conscience of that sin he is guilty of all other.
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Indeed a man by infirmity may faile, and be inclining to one sinne more then to another,
Indeed a man by infirmity may fail, and be inclining to one sin more then to Another,
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but if he haue no strife against it nor hatred of it, it is a sure token that he is guilty of all other sinnes,
but if he have no strife against it nor hatred of it, it is a sure token that he is guilty of all other Sins,
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and hath no true hatred of any.
and hath no true hatred of any.
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He confirmeth their faith and loue, by the true end, that there being a true end of them,
He confirmeth their faith and love, by the true end, that there being a true end of them,
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then their faith and loue are true.
then their faith and love Are true.
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The end is ye looke for reward in heauen, without which it were impossible your faith should stand,
The end is the look for reward in heaven, without which it were impossible your faith should stand,
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and your loue should be supported:
and your love should be supported:
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for there are so many assaults befalling vnto vs, in this present life, which would ouerthrow our faith and quench our loue,
for there Are so many assaults befalling unto us, in this present life, which would overthrow our faith and quench our love,
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vnles it were supported by the hope of euerlasting life. Therefore in the Epistle to the Hebrewos it is compared to an Anchor: yet there is difference:
unless it were supported by the hope of everlasting life. Therefore in the Epistle to the Hebrewos it is compared to an Anchor: yet there is difference:
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for as men cast their Anchor into the sea, to be fastned in the earth,
for as men cast their Anchor into the sea, to be fastened in the earth,
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so this is fastned in heauen, that no storme of tentation, or trouble shall be able to breake it of.
so this is fastened in heaven, that no storm of tentation, or trouble shall be able to break it of.
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Quest. Whether is it lawfull for a man in looking to the reward to vse it as a spur to doe good things, where the Papists charge vs wrongfully, that we hould that it is not lawfull to doe good workes, in regard of euerlasting life,Quest. Whither is it lawful for a man in looking to the reward to use it as a spur to do good things, where the Papists charge us wrongfully, that we hold that it is not lawful to do good works, in regard of everlasting life,
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nor to auoid sinne, in regard of the iudgement of hell.
nor to avoid sin, in regard of the judgement of hell.
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Answer. We professe and hould, that if there be nothing els but euerlasting life that we doe good for, there is no faith, nor loue:Answer. We profess and hold, that if there be nothing Else but everlasting life that we do good for, there is no faith, nor love:
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If onely I auoid sinne for the terror and feare of hell, no pitty and godlinesse.
If only I avoid sin for the terror and Fear of hell, no pity and godliness.
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But the principall regard of our doing good, is to glorifie God:
But the principal regard of our doing good, is to Glorify God:
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and therefore our Sauiour saith, Let your light so shine before men, that seeing your good workes, they may glorifie God, your heauenly father.
and Therefore our Saviour Says, Let your Light so shine before men, that seeing your good works, they may Glorify God, your heavenly father.
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And we are principally also to haue regard to auoid euill for the glory of God,
And we Are principally also to have regard to avoid evil for the glory of God,
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but yet that doth not exclude the regard of our saluation. Our reward, which our hope looketh vnto, is layd vp, as a treasure very safe,
but yet that does not exclude the regard of our salvation. Our reward, which our hope looks unto, is laid up, as a treasure very safe,
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and this is laid vp in heauen with God.
and this is laid up in heaven with God.
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And therefore teacheth vs that the faith of Gods children is without doubting, contrarie to the papists, who will haue doubting, therefore the Apostle saith;
And Therefore Teaches us that the faith of God's children is without doubting, contrary to the Papists, who will have doubting, Therefore the Apostle Says;
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blessed be our Lord IESVS CHRIST, by whom we haue giuen vnto vs an inheritance, which is reserued for vs;
blessed be our Lord JESUS CHRIST, by whom we have given unto us an inheritance, which is reserved for us;
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Comparing the spirituall Canaan to the Land of promise.
Comparing the spiritual Canaan to the Land of promise.
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And this is (saith he) an inheritance, which cannot be polluted by wicked men,
And this is (Says he) an inheritance, which cannot be polluted by wicked men,
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and which cannot be taken away, as that was, nor made barren, as that is now, by the sinnes of the Iewes, which was once flowing with milke and honey, contrarie to the wretched cauils of certaine Atheists, who because it is now barren, will goe about to falsifie Moses. And saith he, it is layd vp for you in safety,
and which cannot be taken away, as that was, nor made barren, as that is now, by the Sins of the Iewes, which was once flowing with milk and honey, contrary to the wretched cavils of certain Atheists, who Because it is now barren, will go about to falsify Moses. And Says he, it is laid up for you in safety,
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and ye are kept and layd vp for it, and preserued, that nether it shall be taken from you,
and you Are kept and laid up for it, and preserved, that neither it shall be taken from you,
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nor you can be lost, or kept from it. The end of the third Sermon.
nor you can be lost, or kept from it. The end of the third Sermon.
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The fourth Sermon.
The fourth Sermon.
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COLOSS. 1. 5. 5 For the hope sake which is laid vp for you in heauen, whereof yee haue heard before by the word of truth, which is the Gospell.
COLOSS. 1. 5. 5 For the hope sake which is laid up for you in heaven, whereof ye have herd before by the word of truth, which is the Gospel.
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THE Apostle ▪ as we haue heard doth giue God thankes for two things: First, faith towards God, and loue towards all Saints.
THE Apostle ▪ as we have herd does give God thanks for two things: First, faith towards God, and love towards all Saints.
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In the first place yee haue heard confirmed vnto vs, the truth, both of their faith and of their loue. One marke of the truth thereof, wee haue heard to bee their hope, which did vphold them in their faith and in their loue.
In the First place ye have herd confirmed unto us, the truth, both of their faith and of their love. One mark of the truth thereof, we have herd to be their hope, which did uphold them in their faith and in their love.
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Now it is further described to be true faith and true loue, here it being set forth by another argument.
Now it is further described to be true faith and true love, Here it being Set forth by Another argument.
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Namely that they haue heard it in the word of truth:
Namely that they have herd it in the word of truth:
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so that it is true faith and loue, if it come by the hearing of the word of truth, which is the Gospell.
so that it is true faith and love, if it come by the hearing of the word of truth, which is the Gospel.
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So that the word is an instrument, and is set as a cause of true faith,
So that the word is an Instrument, and is Set as a cause of true faith,
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and true loue, and true hope:
and true love, and true hope:
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for this is not as the prouerbe goeth amongst men, words are as wind, which indeed is true in mens words,
for this is not as the proverb Goes among men, words Are as wind, which indeed is true in men's words,
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but this word, which the Apostle •ere speaketh of, is another thing more effectuall, viz: that whereby God giueth faith, loue, and hope vnto his children.
but this word, which the Apostle •ere speaks of, is Another thing more effectual, videlicet: that whereby God gives faith, love, and hope unto his children.
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According as it is in the Prophet, the Lord saith, I will not alwaies be angry, I will not alwaies chide;
According as it is in the Prophet, the Lord Says, I will not always be angry, I will not always chide;
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for then the soules and bodies of men would bee consumed, but saith the Lord,
for then the Souls and bodies of men would be consumed, but Says the Lord,
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though I haue chastised them, yet I will heale them I will comfort them, and the medicine I will vse shall be the fruite and reuerence of the lips,
though I have chastised them, yet I will heal them I will Comfort them, and the medicine I will use shall be the fruit and Reverence of the lips,
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And this shall bring peace, that is, such peace, that none can take from them.
And this shall bring peace, that is, such peace, that none can take from them.
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This is the word of God, and this indeed we may trust vnto, and leane vpon.
This is the word of God, and this indeed we may trust unto, and lean upon.
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Men may speake that which they will not or cannot performe:
Men may speak that which they will not or cannot perform:
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but saith Salomon to the Lord, that which thy mouth hath spoken, thine arme will performe.
but Says Solomon to the Lord, that which thy Mouth hath spoken, thine arm will perform.
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The arme and mouth of God are of one measure, whereas men haue wide mouthes to speake much,
The arm and Mouth of God Are of one measure, whereas men have wide mouths to speak much,
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but short armes to bring to passe that they speake:
but short arms to bring to pass that they speak:
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but God he is as good as his word, nay oftentimes he is better then his word,
but God he is as good as his word, nay oftentimes he is better then his word,
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for hee oft performeth and bringeth to passe, that he neuer promised.
for he oft Performeth and brings to pass, that he never promised.
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As to the children of Israel, he promised them onely the land of Canaan, but he gaue them, besides the whole land of Canaan, two other kingdomes which hee neuer promised;
As to the children of Israel, he promised them only the land of Canaan, but he gave them, beside the Whole land of Canaan, two other kingdoms which he never promised;
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and to Zachary for his vnbeleefe hee was stricken dumbe, hee promised to giue him his speech at the birth of the child,
and to Zachary for his unbelief he was stricken dumb, he promised to give him his speech At the birth of the child,
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but besides he gaue him also the gift of Prophecy.
but beside he gave him also the gift of Prophecy.
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The word of God hath another title here annexed, the word of truth, for all the promises of God are in CHRIST, Yea, and Amen, (as Paul saith) it is vndoubtedly true,
The word of God hath Another title Here annexed, the word of truth, for all the promises of God Are in CHRIST, Yea, and Amen, (as Paul Says) it is undoubtedly true,
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and therefore in that regard it is a word of truth.
and Therefore in that regard it is a word of truth.
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And againe it is the word of truth (as it is in Psal. ) because it is tryed and purged seuen times, that is very often,
And again it is the word of truth (as it is in Psalm) Because it is tried and purged seuen times, that is very often,
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for as siluer and gold, when it is often tryed in the fire, at length will bee so pure that there will be no drosse found in it,
for as silver and gold, when it is often tried in the fire, At length will be so pure that there will be no dross found in it,
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euen so is the word of God, and therefore we may well beleeue it Because for all the often tryall of it, yet still it stands sure:
even so is the word of God, and Therefore we may well believe it Because for all the often trial of it, yet still it Stands sure:
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Mettals with often trials will diminish: Gods word is not so.
Metals with often trials will diminish: God's word is not so.
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And therfore our Sauiour CHRIST in his prayer that he made for his Apostles, and consequently for the Church of God, saith, sanctify thē by the truth,
And Therefore our Saviour CHRIST in his prayer that he made for his Apostles, and consequently for the Church of God, Says, sanctify them by the truth,
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and in the next verse, saith he, thy word is truth. Againe, by the word of God we are bound to beleeue other truthes, we are not bound vnto this to beleeue there was an Aristotle, and Plato, &c. Further, it is called the word of truth,
and in the next verse, Says he, thy word is truth. Again, by the word of God we Are bound to believe other truths, we Are not bound unto this to believe there was an Aristotle, and Plato, etc. Further, it is called the word of truth,
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because it is the touch-stone of all truth, acording to which all is to bee tryed in the Church of God,
Because it is the touchstone of all truth, according to which all is to be tried in the Church of God,
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and the Church it selfe to bee gouerned by it:
and the Church it self to be governed by it:
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which confutes the Papistes, which makes the word of God to bee controuled by the word of the Church.
which confutes the Papists, which makes the word of God to be controlled by the word of the Church.
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And if the Church should say that the Epistles of Iames, or of any of the Apostles were not the word,
And if the Church should say that the Epistles of James, or of any of the Apostles were not the word,
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then it were no word, which is a vilde blasphemy, for what disorder were it that the word of the wife should preuaile against the word of her Spouse and Husband, in his owne house especially?
then it were no word, which is a vild blasphemy, for what disorder were it that the word of the wife should prevail against the word of her Spouse and Husband, in his own house especially?
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Againe, the word is called the Gospell, the Gospel is an accomplishment of all the promises of God in CHRIST at his comming, which beganne at Saint Iohn Baptist, for howsoeuer the Prophets and Dauid, &c. haue notably and plainely spoken of CHRIST,
Again, the word is called the Gospel, the Gospel is an accomplishment of all the promises of God in CHRIST At his coming, which began At Saint John Baptist, for howsoever the prophets and David, etc. have notably and plainly spoken of CHRIST,
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yet that was not the Gospell, they speaking of things to come, the Gospell of that which is present.
yet that was not the Gospel, they speaking of things to come, the Gospel of that which is present.
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To teach vs to consider what thankefulnesse wee are bound to render to God, for that mercy and light, that he hath vouchsafed vs by the Gospell, viz. that which Abraham and the Fathers and Kings haue desired to see and could not.
To teach us to Consider what thankfulness we Are bound to render to God, for that mercy and Light, that he hath vouchsafed us by the Gospel, viz. that which Abraham and the Father's and Kings have desired to see and could not.
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The Gospell is a good newes, and therefore this commendeth it vnto vs, as to bee so much the more desired of vs:
The Gospel is a good news, and Therefore this commends it unto us, as to be so much the more desired of us:
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And who is it, that naturally is not desirous to heare good newes, and will very much inquire of it: if not too much;
And who is it, that naturally is not desirous to hear good news, and will very much inquire of it: if not too much;
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as that it may bee well said of vs, which the Apostle saith of the Athenians, Speake againe? But (alas) how backeward are wee to enquire of this newes of the Gospell? we enquire of newes out of England, France, Spaine, and other places,
as that it may be well said of us, which the Apostle Says of the Athenians, Speak again? But (alas) how backward Are we to inquire of this news of the Gospel? we inquire of news out of England, France, Spain, and other places,
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but how much more ought we to be desirous & inquisitiue of the news of our owne country, indeed, which the Gospell bringeth? for we are but strangers here in this life,
but how much more ought we to be desirous & inquisitive of the news of our own country, indeed, which the Gospel brings? for we Are but Strangers Here in this life,
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and our owne country is in heauen. Againe, wee will bee very desirous to heare other newes which yet may be vncertaine,
and our own country is in heaven. Again, we will be very desirous to hear other news which yet may be uncertain,
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but this newes of the Gospell is most true and certaine.
but this news of the Gospel is most true and certain.
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Further, if good newes come to vs, which is confirmed to vs from all quarters, we reioyce in it,
Further, if good news come to us, which is confirmed to us from all quarters, we rejoice in it,
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and are the more desirous of it, and if they should say that this newes is not confirmed vnto vs,
and Are the more desirous of it, and if they should say that this news is not confirmed unto us,
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euen by God himselfe, and by CHRIST, they should lye, and therefore this newes is to be preferred before all newes.
even by God himself, and by CHRIST, they should lie, and Therefore this news is to be preferred before all news.
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The Apostle proceedes further to proue it to be the truth, because the Gospell is come to them,
The Apostle proceeds further to prove it to be the truth, Because the Gospel is come to them,
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and is preached through all the world.
and is preached through all the world.
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But the Papists obiect vnto vs thus, the Gospell is not the truth, because it is but of late,
But the Papists Object unto us thus, the Gospel is not the truth, Because it is but of late,
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for (say they) where was it before Luther and Iohn Husse time? but the Gospell (say they) must bee through all the world.
for (say they) where was it before Luther and John Husse time? but the Gospel (say they) must be through all the world.
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Ans. We must not alwaies measure the Church by the vniuersality of it, as they affirme, Ans. We must not always measure the Church by the universality of it, as they affirm,
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for let vs cōsider in the daies before CHRIST, and especially in Abrahams time, when the Church was shut vp in his houshold and family,
for let us Consider in the days before CHRIST, and especially in Abrahams time, when the Church was shut up in his household and family,
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and all the world was Heathenish:
and all the world was Heathenish:
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after it proceeded and the Church was contained in a Kingdome, one Kingdome onely had the knowledge of the truth,
After it proceeded and the Church was contained in a Kingdom, one Kingdom only had the knowledge of the truth,
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and none might preach the Law in any place of the world besides.
and none might preach the Law in any place of the world beside.
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And howsoeuer Ionah preached, yet hee preached iudgement, not the Gospell, they could not be saued by it.
And howsoever Jonah preached, yet he preached judgement, not the Gospel, they could not be saved by it.
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But after the ten Tribes sell away, and the Tribe of Iudah and Beniamin remained;
But After the ten Tribes fell away, and the Tribe of Iudah and Benjamin remained;
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And the Iewes themselues fayled ▪ as in the time of Eliah, and though there were seuen thousand,
And the Iewes themselves failed ▪ as in the time of Elijah, and though there were seuen thousand,
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yet in the view of men, euen of Elias himselfe, they could not be seene. But they will obiect further, that before CHRIST the Church was concluded in one place,
yet in the view of men, even of Elias himself, they could not be seen. But they will Object further, that before CHRIST the Church was concluded in one place,
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but after CHRIST it was to be dispersed ouer all the world.
but After CHRIST it was to be dispersed over all the world.
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Ans. But neuerthelesse it is not to be vnderstood that all times of the Gospell & continually it should be ouer the world, Ans. But nevertheless it is not to be understood that all times of the Gospel & continually it should be over the world,
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but our Sauiour CHRIST saith that the end should not be yet, viz. of Ierusalem before the Gospell was to bee Preached ouer all the world, which beganne at Ierusalem as the Prophet testifieth.
but our Saviour CHRIST Says that the end should not be yet, viz. of Ierusalem before the Gospel was to be Preached over all the world, which began At Ierusalem as the Prophet Testifieth.
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And therefore it was necessary that the word should go throughout the world indeed, but not generally at all times.
And Therefore it was necessary that the word should go throughout the world indeed, but not generally At all times.
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But if they will haue that to be the Truth and the Gospel which was Preached in the whole world,
But if they will have that to be the Truth and the Gospel which was Preached in the Whole world,
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then theirs is not the Gospell, which was neuer in India, nor in Turkey, nor in any of the Greeke Churches,
then theirs is not the Gospel, which was never in India, nor in Turkey, nor in any of the Greek Churches,
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for the Patriarke of Constantinople neuer embraced their religion, and therefore their Gospell is not the true Gospell.
for the Patriarch of Constantinople never embraced their Religion, and Therefore their Gospel is not the true Gospel.
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Our Gospell is that which was spoken by the Prophets, and hath bene through the world, it is that, which was taught and Preached by the Apostles, &c. and therefore ours is the true Gospell.
Our Gospel is that which was spoken by the prophets, and hath be through the world, it is that, which was taught and Preached by the Apostles, etc. and Therefore ours is the true Gospel.
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Another argument of the truth of the Gospell he proueth by the fruits, for the Gospell will shew it selfe by the fruits.
another argument of the truth of the Gospel he Proves by the fruits, for the Gospel will show it self by the fruits.
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And they will obiect hereby that we haue not the Gospell, for where (say they) is your fruits? In the time of the Popish religion there was more almes and not so much wickednesse, as among the Protestantes.
And they will Object hereby that we have not the Gospel, for where (say they) is your fruits? In the time of the Popish Religion there was more alms and not so much wickedness, as among the Protestants.
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Answer. Would to God they could not too rightly obiect that to vs But yet they cannot hereby proue our Gospell to be none, or not the true Gospell.Answer. Would to God they could not too rightly Object that to us But yet they cannot hereby prove our Gospel to be none, or not the true Gospel.
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For in the time of Popery, they liued in ignorance in palpable & Egiptiacall darkenesse, wherein small sinnes could not be seene to be sinnes.
For in the time of Popery, they lived in ignorance in palpable & Egyptiacal darkness, wherein small Sins could not be seen to be Sins.
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Great sinnes as blasphemie, infidelity &c. were no sinnes. For there was no liberty in reading of the word.
Great Sins as blasphemy, infidelity etc. were no Sins. For there was no liberty in reading of the word.
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Now the light of the Gospell discouereth sinnes that are committed vnder it, which in time of ignorance were not thought nor knowne to be sinnes.
Now the Light of the Gospel Discovereth Sins that Are committed under it, which in time of ignorance were not Thought nor known to be Sins.
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Againe wee wish it might bee found more truely;
Again we wish it might be found more truly;
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That if the sinne in time of the Gospell bee puninished vnder the Gospell, then the Gospell is quit and free from that accusation.
That if the sin in time of the Gospel be puninished under the Gospel, then the Gospel is quit and free from that accusation.
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Now by the Gospell, the Gospell appointeth the sinnes committed vnder it to be punished, and so much the more sharply, as because in the light they haue beene committed.
Now by the Gospel, the Gospel appoints the Sins committed under it to be punished, and so much the more sharply, as Because in the Light they have been committed.
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And therfore those, that haue the charge in the common wealth, and the Ministers are more earnesty to performe that duty more carefully for the credit of the Gospell.
And Therefore those, that have the charge in the Common wealth, and the Ministers Are more earnesty to perform that duty more carefully for the credit of the Gospel.
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The Ministers ought to inueigh the more vehemently against sinne and to reproue it out of the word of God,
The Ministers ought to inveigh the more vehemently against sin and to reprove it out of the word of God,
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and the Magistrates to see it more seuerely punished.
and the Magistrates to see it more severely punished.
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Thirdly our Gospell is proued indeed to be the Gospell, because that in the Gospell sinnes more brake out then without the Gospell, which is strange.
Thirdly our Gospel is proved indeed to be the Gospel, Because that in the Gospel Sins more brake out then without the Gospel, which is strange.
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But the Apostle proueth it, for the preaching of the Law, which goeth before the preaching of the Gospell, presseth (saith he) the wicked.
But the Apostle Proves it, for the preaching of the Law, which Goes before the preaching of the Gospel, Presseth (Says he) the wicked.
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And in the wicked it hath this effect, that it maketh them worse:
And in the wicked it hath this Effect, that it makes them Worse:
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for those that are truly called are but a few, and a little flocke, and therefore the word must haue an effect of condemnation in the greater sort.
for those that Are truly called Are but a few, and a little flock, and Therefore the word must have an Effect of condemnation in the greater sort.
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Fourthly, but the truth and fruite of the Gospell doth appeare in those, that are truly called,
Fourthly, but the truth and fruit of the Gospel does appear in those, that Are truly called,
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for in them it bringeth forth holinesse of life and good workes.
for in them it brings forth holiness of life and good works.
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And therefore wee be to them, that seeing any sinnes vnder the Gospell lay it vpon the Gospell,
And Therefore we be to them, that seeing any Sins under the Gospel lay it upon the Gospel,
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whereas it is the corruption of men, which is the cause of offences and transgression and not the Gospell.
whereas it is the corruption of men, which is the cause of offences and Transgression and not the Gospel.
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And therefore it sheweth their corruption, which passe by those good men, and instruments of Gods glorie, the most religious and holy men,
And Therefore it shows their corruption, which pass by those good men, and Instruments of God's glory, the most religious and holy men,
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and will not behold the good things, that are in the Church.
and will not behold the good things, that Are in the Church.
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But the Apostle proceeds further to confirme them more perticularly, that whereas they might haue doubted whether it was the same, that was preached to Macedonia, and other Churches, he answers, it is the very same with theirs, which was preached by Epaphras their Minister.
But the Apostle proceeds further to confirm them more particularly, that whereas they might have doubted whither it was the same, that was preached to Macedonia, and other Churches, he answers, it is the very same with theirs, which was preached by Epaphras their Minister.
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And so we may say of our faithfull Ministers, which haue truly instructed vs before, that our doctrine now is the same, which was preached by them to vs heretofore.
And so we may say of our faithful Ministers, which have truly instructed us before, that our Doctrine now is the same, which was preached by them to us heretofore.
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And Epaphras he describeth to be their Deare fellow seruant and a faithfull minister of CHRIST, &c. By that he giueth commendation vnto him, thereby to maintaine the honour and reputation of the Minister to his people, that so they might be the better perswaded of his loue.
And Epaphras he Describeth to be their Dear fellow servant and a faithful minister of CHRIST, etc. By that he gives commendation unto him, thereby to maintain the honour and reputation of the Minister to his people, that so they might be the better persuaded of his love.
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This ought euery good Minister to doe, to labour by all meanes to maintayne the honour and reputation of other the true Ministers of God, amongst their people and charges:
This ought every good Minister to do, to labour by all means to maintain the honour and reputation of other the true Ministers of God, among their people and charges:
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that so their doctrine may be the better receiued of the people. The end of the fourth Sermon.
that so their Doctrine may be the better received of the people. The end of the fourth Sermon.
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The fifth Sermon. COLOSS. 1. 9. 10. 11.
The fifth Sermon. COLOSS. 1. 9. 10. 11.
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9 For this cause we also, since the day we heard of it, cease nor to pray for you,
9 For this cause we also, since the day we herd of it, cease nor to pray for you,
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and to desire that yee might be fulfilled with knowledge of his will, in all wisedome, and spirituall vnderstanding,
and to desire that ye might be fulfilled with knowledge of his will, in all Wisdom, and spiritual understanding,
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10 That ye might walke worthy of the Lord, and please him in all things, being fruitfull in all good workes,
10 That you might walk worthy of the Lord, and please him in all things, being fruitful in all good works,
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and increasing in the knowledge of God,
and increasing in the knowledge of God,
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11 Strengthened with all might through his glorious power, vnto all patience and long suffering with ioyfulnesse.
11 Strengthened with all might through his glorious power, unto all patience and long suffering with joyfulness.
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THE Apostle hauing giuen thanks to God for the graces the Colossians had receaued, as namely for the grace of faith, loue,
THE Apostle having given thanks to God for the graces the colossians had received, as namely for the grace of faith, love,
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and for the sincerity of both that they were not vaine and in shew onely, but true faith and sincere loue, doth now also make his prayers vnto God, that,
and for the sincerity of both that they were not vain and in show only, but true faith and sincere love, does now also make his Prayers unto God, that,
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as they had begun, they might goe forwards, till they came to the perfection God had appointed them.
as they had begun, they might go forward, till they Come to the perfection God had appointed them.
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The summe of these three verses is a prayer, that the Apostle doth make for the Colossians, for all manner of Christian conuersation,
The sum of these three Verses is a prayer, that the Apostle does make for the colossians, for all manner of Christian Conversation,
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and for all Christian duty whatsoeuer, so that in these 3. verses are shut vp whatsoeuer may be required of a Christian man,
and for all Christian duty whatsoever, so that in these 3. Verses Are shut up whatsoever may be required of a Christian man,
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so that the like prayer in so few wordes is scarse to be found in the Scripture againe.
so that the like prayer in so few words is scarce to be found in the Scripture again.
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Wherein these two things are to be considered, first, the cause why the Apostle prayeth, secondly the prayer it selfe layd downe in the rest of the text.
Wherein these two things Are to be considered, First, the cause why the Apostle Prayeth, secondly the prayer it self laid down in the rest of the text.
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For the first, for this cause Viz. because of that for which we haue giuen thanks before, Viz. your faith and loue,
For the First, for this cause Viz. Because of that for which we have given thanks before, Viz. your faith and love,
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because that it is wrought aboundantly in you.
Because that it is wrought abundantly in you.
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Whence wee learne that those that are called to the knowledge of the truth, and are endued with excellent guiftes, of faith, hope, and loue &c. are they,
Whence we Learn that those that Are called to the knowledge of the truth, and Are endued with excellent Gifts, of faith, hope, and love etc. Are they,
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for whom wee ought most especially to pray, and as they are lift vp higher, by the Lord to heauen (as it were) to be as starres to the rest of the world, by so much the more are we to pray for them, that they may stand in the truth,
for whom we ought most especially to pray, and as they Are lift up higher, by the Lord to heaven (as it were) to be as Stars to the rest of the world, by so much the more Are we to pray for them, that they may stand in the truth,
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and be daylie increased in the guiftes of God:
and be daily increased in the Gifts of God:
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And this is a common thing often obserued and mentioned in the Scripture, that those, whom God hath aduanced with graces, he will be further gratious to them,
And this is a Common thing often observed and mentioned in the Scripture, that those, whom God hath advanced with graces, he will be further gracious to them,
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and therfore we are more to regard them in our prayers. And therfore our Sauiour saith, those that haue shall haue more aboundantly.
and Therefore we Are more to regard them in our Prayers. And Therefore our Saviour Says, those that have shall have more abundantly.
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And the same we see verified, that he that hath 5. tallants hath gained. 5. more, he that hath gained 2. hath two more, he that hath one, hauing hid it,
And the same we see verified, that he that hath 5. tallants hath gained. 5. more, he that hath gained 2. hath two more, he that hath one, having hid it,
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and being iudged to haue it taken away, the King commandeth it to be giuen to him that had 5. and they obiect that he hath 5. he answers, he that hath, shall haue in aboundance.
and being judged to have it taken away, the King commands it to be given to him that had 5. and they Object that he hath 5. he answers, he that hath, shall have in abundance.
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And Saint Iames saith, God giueth without vpbrayding, he giueth without grudging or repining, or casting it in their teeth; which receaue of him:
And Saint James Says, God gives without upbraiding, he gives without grudging or repining, or casting it in their teeth; which receive of him:
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for he doth not as men, who hauing bestowed much on a man, if he come againe, he will lay it in his dish, that he hath bestowed on him allready, this and this,
for he does not as men, who having bestowed much on a man, if he come again, he will lay it in his dish, that he hath bestowed on him already, this and this,
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and shall he giue him more? but the Lord doth not so, but to whom he hath giuen much, he will yet giue more.
and shall he give him more? but the Lord does not so, but to whom he hath given much, he will yet give more.
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And therefore the Lord in some sort doth after the manner of men, from whence the prouerbe of our Sauiour is taken, that when men are rich, others will giue great guiftes vnto them:
And Therefore the Lord in Some sort does After the manner of men, from whence the proverb of our Saviour is taken, that when men Are rich, Others will give great Gifts unto them:
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but the Lord doth after a farre other manner:
but the Lord does After a Far other manner:
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for the Lord feareth none, neither is behoulden to any, as men are to those, that are greater then they, and therfore for that cause bestoweth not his guiftes.
for the Lord fears none, neither is behoulden to any, as men Are to those, that Are greater then they, and Therefore for that cause bestoweth not his Gifts.
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The reasons why they, that haue receaued graces from God, are more specially to be prayed for,
The Reasons why they, that have received graces from God, Are more specially to be prayed for,
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and that those, that are entred into the lists of Christianitie, are principally to be recommended vnto God, are diuers, and worthy to be considered.
and that those, that Are entered into the lists of Christianity, Are principally to be recommended unto God, Are diverse, and worthy to be considered.
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The first is in regard of themselues, for though they haue receiued, yet they still want,
The First is in regard of themselves, for though they have received, yet they still want,
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and therefore they are not so much to regard that they haue, but also to regard that they want:
and Therefore they Are not so much to regard that they have, but also to regard that they want:
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for vnles a man doe looke to his wants and corruption, though he haue but one little grace, he will be li•ted vp against God and against men,
for unless a man do look to his Wants and corruption, though he have but one little grace, he will be li•ted up against God and against men,
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and therefore to be prayed for. As we see in Poperie, that howsoeuer they haue no guiftes, but naturall and common,
and Therefore to be prayed for. As we see in Popery, that howsoever they have no Gifts, but natural and Common,
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yet are they puffed vp in the pride of their hartes, in this regard, that they boast they can merit at Gods handes.
yet Are they puffed up in the pride of their hearts, in this regard, that they boast they can merit At God's hands.
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And therefore we are to consider that in those, that haue the greatest guifts, there are great wants,
And Therefore we Are to Consider that in those, that have the greatest Gifts, there Are great Wants,
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and causes of humiliation, for which cause they haue need to be prayed for. Another reason is in regard of other men, least they be lifted vp aboue others:
and Causes of humiliation, for which cause they have need to be prayed for. another reason is in regard of other men, lest they be lifted up above Others:
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which is done, in that by seing our owne weakenesses, and infirmities we may be kept from not being lift vp against others,
which is done, in that by sing our own Weaknesses, and infirmities we may be kept from not being lift up against Others,
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and in regard of their infirmities to contemne them.
and in regard of their infirmities to contemn them.
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And therfore the Apostle saith, if any man be fallen by occasion into any fault, ye which are spirituall, restore such an one with the spirit of meekenesse, considering thy selfe least thou also be tempted.
And Therefore the Apostle Says, if any man be fallen by occasion into any fault, you which Are spiritual, restore such an one with the Spirit of meekness, considering thy self lest thou also be tempted.
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And therfore it is necessarie, to see our sinnes, that we maybe the more able to beare with the weakenesse of others.
And Therefore it is necessary, to see our Sins, that we maybe the more able to bear with the weakness of Others.
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Thirdly in regard of the enimie, for those that are entred into Christianitie, and are indowed with the graces of God,
Thirdly in regard of the enemy, for those that Are entered into Christianity, and Are endowed with the graces of God,
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and are entred into the Gospell, and profession of God and godlinesse, the deuill is most busie to preuent the same,
and Are entered into the Gospel, and profession of God and godliness, the Devil is most busy to prevent the same,
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and to sow tares by and by after good seed is sowne. The Church being with child, that is, desirous and taking paynes to bring forth Christians,
and to sow tares by and by After good seed is sown. The Church being with child, that is, desirous and taking pains to bring forth Christians,
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and children vnto God (for it asketh great paynes to beget a Christian) we see the deuill is wayting and leering to deuoure them,
and children unto God (for it asks great pains to beget a Christian) we see the Devil is waiting and leering to devour them,
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when they come out, as the kite houereth ouer the chickens, to deuour them, when they are young.
when they come out, as the kite hovereth over the chickens, to devour them, when they Are young.
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So the deuill is ready to deuour the children of God at the first when they are young and tender, and new borne:
So the Devil is ready to devour the children of God At the First when they Are young and tender, and new born:
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for when they are strong, he doeth not so much assault them.
for when they Are strong, he doth not so much assault them.
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Fourthly, a principall reason, why we are to pray for them is, because a Christian by reason of his profession (as it were) carieth in his forehead that name of God,
Fourthly, a principal reason, why we Are to pray for them is, Because a Christian by reason of his profession (as it were) Carrieth in his forehead that name of God,
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and therefore the falles of him, more then of any other, doe tend to the dishonour of God,
and Therefore the falls of him, more then of any other, do tend to the dishonour of God,
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and are turned against God himselfe.
and Are turned against God himself.
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Indeed it is a shame that the fall of the seruant should be layd vpon the Maister,
Indeed it is a shame that the fallen of the servant should be laid upon the Master,
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for if a maister or father hauing laboured to bring their sonne or seruants vp in the feare of God, it is a shame that the fault should be laid on the Parent or Maister:
for if a master or father having laboured to bring their son or Servants up in the Fear of God, it is a shame that the fault should be laid on the Parent or Master:
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for we vsually say, if one thus brought vp, doe fall in his life, their parents or Maisters haue done their part,
for we usually say, if one thus brought up, do fallen in his life, their Parents or Masters have done their part,
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but he is an vngracious child, or seruant. But men doe not so to God;
but he is an ungracious child, or servant. But men do not so to God;
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for if any of his children fall, they lay it straight and impute it vnto God himselfe.
for if any of his children fallen, they lay it straight and impute it unto God himself.
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And therefore we ought the more to pray for them, that are exalted by the Lord, that by their fals the Gospell of God may not be dishonoured.
And Therefore we ought the more to pray for them, that Are exalted by the Lord, that by their falls the Gospel of God may not be dishonoured.
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And as they are placed in higher place, and are indewed with greater guifts, so the more earnestly we ought to pray for them.
And as they Are placed in higher place, and Are endued with greater Gifts, so the more earnestly we ought to pray for them.
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And therefore let vs examine whether, when we haue a Minister to enter, and come vnto vs, to instruct vs, we haue commended him to the Lord,
And Therefore let us examine whither, when we have a Minister to enter, and come unto us, to instruct us, we have commended him to the Lord,
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or whether we haue beene thankefull for any blessing, that we haue receaued by our Minister.
or whither we have been thankful for any blessing, that we have received by our Minister.
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We (saith the Apostle pray) if the Minister pray for the peoples increase and growing forward, much more ought the people to pray for themselues,
We (Says the Apostle pray) if the Minister pray for the peoples increase and growing forward, much more ought the people to pray for themselves,
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for the going forward in grace, that the good word begunne in them should increase, and proceed till it be ripe.
for the going forward in grace, that the good word begun in them should increase, and proceed till it be ripe.
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Thus much of the cause, the prayer followeth, for all things necessarie for a Christian.
Thus much of the cause, the prayer follows, for all things necessary for a Christian.
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All good things whatsoeuer we haue come from God, we haue of our selues no knowledge of God,
All good things whatsoever we have come from God, we have of our selves no knowledge of God,
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nor of the graces of God, no strength to enter or continew in the wayes of God,
nor of the graces of God, no strength to enter or continue in the ways of God,
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but we must haue it from God himselfe, which is proued by the Apostles praier: for none pray for that they haue themselues.
but we must have it from God himself, which is proved by the Apostles prayer: for none pray for that they have themselves.
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And therefore we see here the opinion of the Philosophers vayne, yet in one part true, in that they held none should pray for that they had,
And Therefore we see Here the opinion of the Philosophers vain, yet in one part true, in that they held none should pray for that they had,
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but in that they prayed n•t for vertues, because (said they) men haue vertues of nature,
but in that they prayed n•t for Virtues, Because (said they) men have Virtues of nature,
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and therefore they prayed to their gods onely, for thinges of this life. But their opinion is fals, that any vertue is of nature:
and Therefore they prayed to their God's only, for things of this life. But their opinion is falls, that any virtue is of nature:
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for we haue no good thing in vs by nature, but by the guift of God.
for we have no good thing in us by nature, but by the gift of God.
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But we learne that whatsoeuer good thing we haue is of God, especially, which concerne the kingdome of God,
But we Learn that whatsoever good thing we have is of God, especially, which concern the Kingdom of God,
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& therfore to be often asked of him alone.
& Therefore to be often asked of him alone.
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This serueth to confute the error of Popery, who will make our selues to haue free will to good,
This serveth to confute the error of Popery, who will make our selves to have free will to good,
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or any good things of our selues.
or any good things of our selves.
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And not onely to confute the opinion of Poperie but the practize of Popery in vs still:
And not only to confute the opinion of Popery but the practice of Popery in us still:
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for though in our iudgement, we nourish not that opinion of Popery, but confesse, and approue and acknowledge these graces proceede from God yet in our hearts and practise wee nourish it:
for though in our judgement, we nourish not that opinion of Popery, but confess, and approve and acknowledge these graces proceed from God yet in our hearts and practise we nourish it:
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when as we do not vse the meanes of increase:
when as we do not use the means of increase:
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in the graces of God in vs, in praying, in diligent hearing the word, and vsing and frequenting the exercises of religion, which is the most dangerous thing of all.
in the graces of God in us, in praying, in diligent hearing the word, and using and frequenting the exercises of Religion, which is the most dangerous thing of all.
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He desires first that they may be filled with all knowledge: this is the first thing in Christianitie, that a man haue knowledge and vnderstanding;
He Desires First that they may be filled with all knowledge: this is the First thing in Christianity, that a man have knowledge and understanding;
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for though a thing be good, yet being not of knowledge, it is euill to him that doth it.
for though a thing be good, yet being not of knowledge, it is evil to him that does it.
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This knowledge, is set out by two wordes, the one signifieth to iudge betweene things, what is good, what euill, what is holy, what prophane.
This knowledge, is Set out by two words, the one signifies to judge between things, what is good, what evil, what is holy, what profane.
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And not onely he requiers to iudge of the things themselues, but of the meanes which are to be vsed for the doings of men.
And not only he requirers to judge of the things themselves, but of the means which Are to be used for the doings of men.
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For men often discerne and iudge well the things, but fayle in the meanes:
For men often discern and judge well the things, but fail in the means:
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Sarah she beleeued well and iudged well, that there should be a blessed seed, but she iudged euill,Sarah she believed well and judged well, that there should be a blessed seed, but she judged evil,
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and fayled in the meanes, for she dispaired in her selfe being old, and therfore gaue to Abraham her ma•d.
and failed in the means, for she despaired in her self being old, and Therefore gave to Abraham her ma•d.
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So Rebecka she iudged well of the blessing, which should be to Iacob, better then Isaac did,
So Rebecca she judged well of the blessing, which should be to Iacob, better then Isaac did,
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yet of the meanes she iudged not rightly, and therfore abuseth her husband and maketh her sonne abuse him by a lye.
yet of the means she judged not rightly, and Therefore abuseth her husband and makes her son abuse him by a lie.
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Another word is here vsed, which signifieth not onely to iudge of the thinges and the meanes but also to iudge rightly of the persons, times,
another word is Here used, which signifies not only to judge of the things and the means but also to judge rightly of the Persons, times,
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and places with other circumstances, which is a necessary thing in Christianitie. For it is not enough to know of the thinges and meanes to doe them,
and places with other Circumstances, which is a necessary thing in Christianity. For it is not enough to know of the things and means to do them,
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but of the circumstances, when, where, and before whom to doe them.
but of the Circumstances, when, where, and before whom to do them.
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As to know to what person he is to speake and when &c. As for example.
As to know to what person he is to speak and when etc. As for Exampl.
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Abigale when she saw her husband was drunken, she would not reproue him in his drunkennesse, but doth it afterward: Abigale when she saw her husband was drunken, she would not reprove him in his Drunkenness, but does it afterwards:
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where we see the time is to be rightly iudged of. The end of the fifth Sermon.
where we see the time is to be rightly judged of. The end of the fifth Sermon.
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The sixth Sermon. COLOSS. 1. V. 9. 10.
The sixth Sermon. COLOSS. 1. V. 9. 10.
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9 For this cause we also, since the day we heard of it, cease not to pray for you,
9 For this cause we also, since the day we herd of it, cease not to pray for you,
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and to desire that yee might bee fulfilled with knowledge of his will, in all wisedome and spirituall vnderstanding.
and to desire that ye might be fulfilled with knowledge of his will, in all Wisdom and spiritual understanding.
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10 That ye might walke worthy of the Lord, and please him in all things, being fruitfull in all good workes,
10 That you might walk worthy of the Lord, and please him in all things, being fruitful in all good works,
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and increasing in the knowledge of God.
and increasing in the knowledge of God.
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IT hath bene said that of this place are two parts: one the cause of the prayer,
IT hath be said that of this place Are two parts: one the cause of the prayer,
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and supplication, that Paul and his company did make, the other the prayer it selfe.
and supplication, that Paul and his company did make, the other the prayer it self.
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Of the cause we haue heard, and somewhat of the petition it selfe, and thus farre we haue spoken of this notable prayer, the like whereof in so few words is scarse to bee found in the Scripture.
Of the cause we have herd, and somewhat of the petition it self, and thus Far we have spoken of this notable prayer, the like whereof in so few words is scarce to be found in the Scripture.
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Hauing vnderstood what is the first point of Christianity to haue knowledge, & to be fill•d with knowledge, which is a Metaphor taken from vessels, which are filled ready to runne ouer:
Having understood what is the First point of Christianity to have knowledge, & to be fill•d with knowledge, which is a Metaphor taken from vessels, which Are filled ready to run over:
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So the Apostle requireth of all men to be full of knowledge. And therefore the Prophet speaking of the time of the Gospel, saith:
So the Apostle requires of all men to be full of knowledge. And Therefore the Prophet speaking of the time of the Gospel, Says:
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men shall be as the waters, which shall euer regorge of their waters to the fields.
men shall be as the waters, which shall ever regorge of their waters to the fields.
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And therefore we may condemne the Church of Antichrist, which were so farre from nourishing knowledge,
And Therefore we may condemn the Church of Antichrist, which were so Far from nourishing knowledge,
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as that the chiefe point of their religion, was to mainetaine ignorance.
as that the chief point of their Religion, was to maintain ignorance.
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But let vs come to our selues, let vs examine whether wee bee able to discerne betweene sweete and sower,
But let us come to our selves, let us examine whither we be able to discern between sweet and sour,
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nay, betweene that which hath a shew of good, and ill, euill from good, and not onely of the foulest and grosest,
nay, between that which hath a show of good, and ill, evil from good, and not only of the Foulest and Grossest,
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but of the least sinnes, that wee be able to discerne them to be sinnes: this discerning spirit must be in vs:
but of the least Sins, that we be able to discern them to be Sins: this discerning Spirit must be in us:
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And we must discerne betweene good and good also, which is more good, which lesse.
And we must discern between good and good also, which is more good, which less.
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And in euill to see the least euill, that can bee, which euery Christian ought to do.
And in evil to see the least evil, that can be, which every Christian ought to do.
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Indeed the world vsually doth not discerne of euill things, &c. but Gods children do:
Indeed the world usually does not discern of evil things, etc. but God's children do:
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for they looke into the sinne, as a man into a Christal glasse, wherein a man may see the least moate:
for they look into the sin, as a man into a Crystal glass, wherein a man may see the least moat:
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Euen as well, as a man can by his tast discerne meates and drinkes.
Even as well, as a man can by his taste discern Meats and drinks.
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Indeed in matter of meate and drinke wee can soone feele whether it be sweete or sower, salt,
Indeed in matter of meat and drink we can soon feel whither it be sweet or sour, salt,
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or ill-sauory, and yet in sinnes though as great as Mountaines wee cannot discerne them. This of the first point, the next is, that they walke worthy of God:
or ill-sauory, and yet in Sins though as great as Mountains we cannot discern them. This of the First point, the next is, that they walk worthy of God:
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this is another point of Christianity and a farre greater, for knowledge indeed is necessary, but with it must bee ioined practise, without which knowledge is vnprofitable, nay rather hurtful.
this is Another point of Christianity and a Far greater, for knowledge indeed is necessary, but with it must be joined practice, without which knowledge is unprofitable, nay rather hurtful.
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And it may be said that a man knowes so much in Christianity, as he practiseth, if yee bee learned any whit in the schoole of CHRIST, yee haue learned this, to lay downe the old man, the flesh and ragges of the old corruption,
And it may be said that a man knows so much in Christianity, as he Practiseth, if ye be learned any whit in the school of CHRIST, ye have learned this, to lay down the old man, the Flesh and rags of the old corruption,
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and put on the new roabes of holinesse, shewing that nothing is learned without practize:
and put on the new robes of holiness, showing that nothing is learned without practice:
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for when men see you practise nothing, they say you haue learned nothing of the Minister.
for when men see you practise nothing, they say you have learned nothing of the Minister.
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The Prophet, speaking of Sion, set on a Mountaine, in the time of the Gospell, saith:
The Prophet, speaking of Sion, Set on a Mountain, in the time of the Gospel, Says:
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they shall exhort one another to go vp, why? To heare: and to what end? to walke in the way, we are taught.
they shall exhort one Another to go up, why? To hear: and to what end? to walk in the Way, we Are taught.
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So that we are in Christianity to know how we may practize. Indeed in some knowledge, as of the Artes, &c. knowledge may bee profitable without practise,
So that we Are in Christianity to know how we may practice. Indeed in Some knowledge, as of the Arts, etc. knowledge may be profitable without practice,
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but in matters of God and godlinesse, it is nothing, without practise. The practise of a Christian is set out In Generall, and Particular
but in matters of God and godliness, it is nothing, without practice. The practice of a Christian is Set out In General, and Particular
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In generall to walke worthy of God, what meaneth the Apostle by this, we shall consider better of it by comparing it with other places.
In general to walk worthy of God, what means the Apostle by this, we shall Consider better of it by comparing it with other places.
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The Apostle to the Ephesians saith, Euery man is to walke worthy of the calling, whereunto he is called: and he exhorts the Phillipians to walke worthy of the Gospell.
The Apostle to the Ephesians Says, Every man is to walk worthy of the calling, whereunto he is called: and he exhorts the Philippians to walk worthy of the Gospel.
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So that this is set downe in three sorts:
So that this is Set down in three sorts:
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to walke worthy of our calling, to walke worthy of the Gospell, and to walke worthy of God. to walk worthy of our calling, to walk worthy of the Gospel, and to walk worthy of God.
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First, to walke according to the Gospell, signifieth, to be spirituall and holy, as the Gospell is holy and spirituall.
First, to walk according to the Gospel, signifies, to be spiritual and holy, as the Gospel is holy and spiritual.
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Secondly, to walke according to our calling, is spoken by a similitude, taken from men; because in that calling a man is, he will carry himselfe according to his place.
Secondly, to walk according to our calling, is spoken by a similitude, taken from men; Because in that calling a man is, he will carry himself according to his place.
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A Gentleman will not walke basely, as others doe: And a Magistrate will doe according to his estate, and a Prince likewise.
A Gentleman will not walk basely, as Others do: And a Magistrate will do according to his estate, and a Prince likewise.
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And shall not the children of God, being called to be children of God, and the sonnes of the most Highest, walke as the children of God.
And shall not the children of God, being called to be children of God, and the Sons of the most Highest, walk as the children of God.
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And therefore wee see it marked on Dauid as a reproach, that he did carry himselfe like a mad-man, in Achish his Court.
And Therefore we see it marked on David as a reproach, that he did carry himself like a madman, in Achish his Court.
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And is it not a shame for a Christian to carry himselfe so basely in sinne? For sinne is the vilest thing that can be, it is a most base thing to bee a slaue to sinne, there is no drudgery so loathsome, which can bee compared to it.
And is it not a shame for a Christian to carry himself so basely in sin? For sin is the Vilest thing that can be, it is a most base thing to be a slave to sin, there is no drudgery so loathsome, which can be compared to it.
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Thirdly, to walke worthy of God, here the Apostle declareth that hee that maketh light of the Gospell, maketh light of God himselfe, and walketh vnworthy of God.
Thirdly, to walk worthy of God, Here the Apostle Declareth that he that makes Light of the Gospel, makes Light of God himself, and walks unworthy of God.
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It may bee asked what that worthinesse is? It is set forth to bee a walking in all manner of pleasing of God,
It may be asked what that worthiness is? It is Set forth to be a walking in all manner of pleasing of God,
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if we study to please God in euery thing, which is a very notable thing: 1 To please God,
if we study to please God in every thing, which is a very notable thing: 1 To please God,
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then to please him in all things which wee know:
then to please him in all things which we know:
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to do that which wee know may please God, and to set our selues against any thing that wee know may displease God,
to do that which we know may please God, and to Set our selves against any thing that we know may displease God,
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for men vsually doe naturally take delight to please themselues, and to seeke for those things, which may be most according to their owne heartes, pleasant to their owne eyes.
for men usually do naturally take delight to please themselves, and to seek for those things, which may be most according to their own hearts, pleasant to their own eyes.
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And therefore Salomon in Ecclesiastes saith, to the yong man, mocking him, Go to, Reioyce ô yong man in thy youth,
And Therefore Solomon in Ecclesiastes Says, to the young man, mocking him, Go to, Rejoice o young man in thy youth,
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and walke in the wayes of thyne heart. and walk in the ways of thine heart.
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Another sort of men walke to please the world, and care not what they may doe,
another sort of men walk to please the world, and care not what they may do,
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so they may please those, whose fauour they desire;
so they may please those, whose favour they desire;
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but if I should please men, I should not bee the seruant of God, saith the Apostle,
but if I should please men, I should not be the servant of God, Says the Apostle,
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And as wee are to please God, so, in all things wee ought to doe it, at the least to wrestle and striue with our selues to the obedience of Gods will in all things.
And as we Are to please God, so, in all things we ought to do it, At the least to wrestle and strive with our selves to the Obedience of God's will in all things.
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And if in doing the will of God, the world bee displeased, wee need not to care, but to goe forward:
And if in doing the will of God, the world be displeased, we need not to care, but to go forward:
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For al-be-it the Apostle saith, as much as wee can with pleasing God wee are to please all men,
For albeit the Apostle Says, as much as we can with pleasing God we Are to please all men,
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yet if wee cannot please men, but displease God, wee are not to care for mens displeasure in regard of Gods:
yet if we cannot please men, but displease God, we Are not to care for men's displeasure in regard of God's:
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for Saint Paul saith, I care not for mans iudgement.
for Saint Paul Says, I care not for men judgement.
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Examine our selues, therefore we ought, whether wee please our selues, or the world, more then God, or no.
Examine our selves, Therefore we ought, whither we please our selves, or the world, more then God, or no.
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It followeth, Being fruitfull in all good workes, that is, bringing forth euery good fruite; this is the same with the former, but it explaineth the other by a Metaphor,
It follows, Being fruitful in all good works, that is, bringing forth every good fruit; this is the same with the former, but it Explaineth the other by a Metaphor,
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if we bring forth good fruite in euery good worke, where hee compareth men to fruitfull creatures, as sheepe, especially bringing forth two lambes,
if we bring forth good fruit in every good work, where he compareth men to fruitful creatures, as sheep, especially bringing forth two Lambs,
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or to trees bringing forth good fruite.
or to trees bringing forth good fruit.
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The children of God are in Esay, called Okes of righteousnesse, in that they are strong and stand against all temptations and tempests:
The children of God Are in Isaiah, called Oaks of righteousness, in that they Are strong and stand against all temptations and tempests:
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And like Okes in steadinesse of profession:
And like Oaks in steadiness of profession:
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So also in regard of the excellent fruite, they are compared to the Vin•, which is accounted in the Scripture of all trees a most excellent tree,
So also in regard of the excellent fruit, they Are compared to the Vin•, which is accounted in the Scripture of all trees a most excellent tree,
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and most profitable, sweete, and pleasant, as also plentifull, and therefore in regard of the goodnesse and aboundance, we are to like of it. And therefore our Sauiour saith:
and most profitable, sweet, and pleasant, as also plentiful, and Therefore in regard of the Goodness and abundance, we Are to like of it. And Therefore our Saviour Says:
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I am the Ʋine, and my Father the Husbandman to dresse the Vine. I am the Ʋine, and my Father the Husbandman to dress the Vine.
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And the Vine is singular and most excellent in regard of the fruite, for else it is good for nothing, not for to make a pin, but for the fire:
And the Vine is singular and most excellent in regard of the fruit, for Else it is good for nothing, not for to make a pin, but for the fire:
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so Christians, which professe God and the Gospell, if they bring forth no fruite and please not God, they are the worst of all men, worse then the Iewes, Turkes,
so Christians, which profess God and the Gospel, if they bring forth no fruit and please not God, they Are the worst of all men, Worse then the Iewes, Turkes,
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and heathen, let them brag what they will of the word, and Sacraments, &c. And they must bring forth much fruite, viz. in euery good worke,
and heathen, let them brag what they will of the word, and Sacraments, etc. And they must bring forth much fruit, viz. in every good work,
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and therefore it is said the Father doth trimme that Vine, to make it bring forth more fruite, It was required alwaies that the children of God, should bring forth fruite,
and Therefore it is said the Father does trim that Vine, to make it bring forth more fruit, It was required always that the children of God, should bring forth fruit,
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but much more in the time of the Gospell.
but much more in the time of the Gospel.
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And therefore the Prophet saith, the least, basest, and weakest of the people of God, at that time shall be as Dauid, and he that is as Dauid shall be as an Angell of God.
And Therefore the Prophet Says, the least, Basest, and Weakest of the people of God, At that time shall be as David, and he that is as David shall be as an Angel of God.
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Wee know how valiant and couragious Dauid was, so shall the weakest in the Gospell.
we know how valiant and courageous David was, so shall the Weakest in the Gospel.
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To increase in knowledge, is another point of walking worthy of God, as to bee endowed with the graces of God,
To increase in knowledge, is Another point of walking worthy of God, as to be endowed with the graces of God,
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so to encrease (both the Ministers and others) in the knowledge of God, that is, in the knowledge of the will of God,
so to increase (both the Ministers and Others) in the knowledge of God, that is, in the knowledge of the will of God,
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and to bee quicke-sighted in the same.
and to be quick-sighted in the same.
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In the beginning of the booke of Prouerbes there is a saying, which may bee referred to all the Scripture.
In the beginning of the book of Proverbs there is a saying, which may be referred to all the Scripture.
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That the Prouerbes of Salomon are such as the least child, that hath wit, and the hardest man of capacity, the simplest, may profit by it to knowledge,
That the Proverbs of Solomon Are such as the least child, that hath wit, and the Hardest man of capacity, the simplest, may profit by it to knowledge,
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and there is not the wisest man in the world, but may learne wisedome thereby,
and there is not the Wisest man in the world, but may Learn Wisdom thereby,
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and may wax more wise, and so it is to bee said of all the bookes of the Scripture.
and may wax more wise, and so it is to be said of all the books of the Scripture.
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If they bee full, then they neede not to increase?
If they be full, then they need not to increase?
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There fulnesse is not a perfect fulnesse, for we know in part, &c. For as there is a great difference between the vnderstanding of a child,
There fullness is not a perfect fullness, for we know in part, etc. For as there is a great difference between the understanding of a child,
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and of one of riper yeares, so we are not alwayes to be children in Christianitie.
and of one of riper Years, so we Are not always to be children in Christianity.
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There is (as we haue heard) required of vs knowledge and practize.
There is (as we have herd) required of us knowledge and practice.
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Lastly, there is besides these, Constancy, to continew in the good thing, we know and practize:
Lastly, there is beside these, Constancy, to continue in the good thing, we know and practice:
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and yet noe strength is of our selues;
and yet no strength is of our selves;
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the Apostle tels vs where we must haue strenght, in the power of God, in his glorious power,
the Apostle tells us where we must have strength, in the power of God, in his glorious power,
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for we haue sore enimies, for first wee haue a corruption within vs, which is compared to an excessiue lumpe of flesh,
for we have soar enemies, for First we have a corruption within us, which is compared to an excessive lump of Flesh,
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and fat hanging on vs, which we cannot cast of at our pleasure, which we might do,
and fat hanging on us, which we cannot cast of At our pleasure, which we might do,
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if it were tyed only at our backe, or girdle, and therefore we must haue strenght to carrie it and to weld it.
if it were tied only At our back, or girdle, and Therefore we must have strength to carry it and to wielded it.
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The world also is ready by tentation, by illusions, examples, and discouragements, to hinder vs:
The world also is ready by tentation, by illusions, Examples, and discouragements, to hinder us:
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And the deuill being a strong enimie laboureth to circumuent vs, and therefore we had need to haue this glorious strenght from God, which we cannot haue of our selues.
And the Devil being a strong enemy Laboureth to circumvent us, and Therefore we had need to have this glorious strength from God, which we cannot have of our selves.
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And hauing entred a good course, it becometh vs to goe forward. For better not to begin, then hauing entred not to proceed.
And having entered a good course, it Becometh us to go forward. For better not to begin, then having entered not to proceed.
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Lastly, we must haue long Patience to beare the things which come hard vnto vs, whether they be greiuous or of long continuance, as the word signifieth.
Lastly, we must have long Patience to bear the things which come hard unto us, whither they be grievous or of long Continuance, as the word signifies.
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And that with ioy and comfortablenes, as the Apostles, when they had been whipped, and scourged, reioyced greatly that they were accounted worthy to suffer for CHRISTS sake.
And that with joy and comfortablenes, as the Apostles, when they had been whipped, and scourged, rejoiced greatly that they were accounted worthy to suffer for CHRIST sake.
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The end of the sixth Sermon.
The end of the sixth Sermon.
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The seuenth Sermon. COLOSS. 1. V. 12. 13. 14.
The Seventh Sermon. COLOSS. 1. V. 12. 13. 14.
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12 Giuing thankes vnto the Father, which hath made vs meete to bee partakers of the inheritance of the Saints in light,
12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light,
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13 Who hath deliuered vs from the power of darkenesse, and hath translated vs into the kingdom of his deare Sonne,
13 Who hath Delivered us from the power of darkness, and hath translated us into the Kingdom of his deer Son,
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14 In whom wee haue redemption through his blood, that is, the forgiuenesse of sinnes,
14 In whom we have redemption through his blood, that is, the forgiveness of Sins,
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VNTO the prayer that the Apostle made for the Colossians he doth now adde the Thanksgiuing, which ought not to be seperated:
UNTO the prayer that the Apostle made for the colossians he does now add the Thanksgiving, which ought not to be separated:
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whereby he setteth forth the saluation, which is offered vs in CHRIST. As if the Apostle should thus speake.
whereby he sets forth the salvation, which is offered us in CHRIST. As if the Apostle should thus speak.
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And as we giue not ouer praying for you, so doe we not cease to giue thanks to God the father,
And as we give not over praying for you, so do we not cease to give thanks to God the father,
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because it is he, which by his holy spirit hath made vs fit, to haue a parte in the inheritance of Saints, whom whether we consider,
Because it is he, which by his holy Spirit hath made us fit, to have a part in the inheritance of Saints, whom whither we Consider,
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as they are in the world by reason of their perfect blessednesse, may well be said, that they are in light.
as they Are in the world by reason of their perfect blessedness, may well be said, that they Are in Light.
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This part of our inheritance standeth first in that God hath with a mercifull hand pulled vs out both of the present darkenesse of ignorance,
This part of our inheritance Stands First in that God hath with a merciful hand pulled us out both of the present darkness of ignorance,
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and disobedience, and from that which is to come, euen the fearfull punishment of them both.
and disobedience, and from that which is to come, even the fearful punishment of them both.
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And secondly it standeth in that the same God hath translated vs into the kingdome of his most deare sonne, which being here begun in This life, shall be accomplished in the life to come.
And secondly it Stands in that the same God hath translated us into the Kingdom of his most deer son, which being Here begun in This life, shall be accomplished in the life to come.
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In which his deare sonne we haue a full redemption, whereof one part is our iustification, which we haue allready receiued, wayting for that which remayneth,
In which his deer son we have a full redemption, whereof one part is our justification, which we have already received, waiting for that which remaineth,
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euen the redemption of our bodies. All which redemtion is purchased vnto vs in the obedience of the Sonne:
even the redemption of our bodies. All which redemption is purchased unto us in the Obedience of the Son:
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which obedience was most specially and most signally declared in the sheadding of his blood. Here are two things to be considered, the Actors of saluation comming from.
which Obedience was most specially and most signally declared in the sheadding of his blood. Here Are two things to be considered, the Actors of salvation coming from.
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God simply considered in the three persons verse. 12. 13. Christ, God, & man, verse. 14.God simply considered in the three Persons verse. 12. 13. christ, God, & man, verse. 14.
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So that the scope and drift of the Apostle is to set forth vnto vs the saluation prepared for vs, set forth in 2. sorts, one is proceeding from God the father by his spirit, the principall working cause,
So that the scope and drift of the Apostle is to Set forth unto us the salvation prepared for us, Set forth in 2. sorts, one is proceeding from God the father by his Spirit, the principal working cause,
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And by CHRIST IESVS the materiall or meritorious cause of our salutatiō.
And by CHRIST JESUS the material or meritorious cause of our salutation.
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For the 1. what God the father by his spirit hath done for vs, it appeareth in that he, viz. That God the father hath fitted vs for a portion among the Saints in light.
For the 1. what God the father by his Spirit hath done for us, it appears in that he, viz. That God the father hath fitted us for a portion among the Saints in Light.
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So that saluation is a portion among Gods Saints, which portion is in light, where we see that the state of Gods children is compared to a part or portion, and that by lot.
So that salvation is a portion among God's Saints, which portion is in Light, where we see that the state of God's children is compared to a part or portion, and that by lot.
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viz. an inheritance, as it was by lot, it is so said, because that in the old law the people of God vsed to deuide their inheritances by lot,viz. an inheritance, as it was by lot, it is so said, Because that in the old law the people of God used to divide their inheritances by lot,
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as in the deuiding of the Land of Canaan. Which Iosuah, and the Preists, and the cheife Elders did castlots for the inheritance of the Tribes.
as in the dividing of the Land of Canaan. Which Joshua, and the Priests, and the chief Elders did castlots for the inheritance of the Tribes.
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Seing that it is an inheritance, it sheweth that it is by grace, and not by any merit.
Sing that it is an inheritance, it shows that it is by grace, and not by any merit.
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For euen as the father giueth the child his land, and inheritance, not for any desert,
For even as the father gives the child his land, and inheritance, not for any desert,
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but for his loue to him, though hee neuer deserued, nor neuer will deserue so much at his handes,
but for his love to him, though he never deserved, nor never will deserve so much At his hands,
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and if it should be of desert, it might be that the seruant should cary it away from the child, which may peraduenture before haue gotten for his Maister the best part of the inheritance,
and if it should be of desert, it might be that the servant should carry it away from the child, which may Peradventure before have got for his Master the best part of the inheritance,
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or which may haue saued his Maisters life, and therefore the child hath not the inheritance of desert.
or which may have saved his Masters life, and Therefore the child hath not the inheritance of desert.
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And seing it is no stepand, but an inheritance, which we haue of God, we do not deserue it.
And sing it is no stepand, but an inheritance, which we have of God, we do not deserve it.
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Againe, here we learne that sith our inheritance cometh to vs by lot, wherein God onely sitteth, iudgeth and directeth, it is not by any labour of ours,
Again, Here we Learn that sith our inheritance comes to us by lot, wherein God only Sitteth, Judgeth and directeth, it is not by any labour of ours,
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but onely by the grace and fauour of God alone.
but only by the grace and favour of God alone.
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Sith then it is so, let vs see what our duty is, for as the Prophet saith, the Lord is my lot, my portion, it is a fayer and beautifull inheritance,
Sith then it is so, let us see what our duty is, for as the Prophet Says, the Lord is my lot, my portion, it is a fair and beautiful inheritance,
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and hath fallen vnto him in an excellent ground. And seing our inheritance is the same with Dauids, and as excellent as his was;
and hath fallen unto him in an excellent ground. And sing our inheritance is the same with David, and as excellent as his was;
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and yet it is more notably set forth 1. Peter 2. That whereas the Iewes were scattered from their inheritance into Pontus &c. This is now troden downe vnder foot by wicked men, this cannot be so.
and yet it is more notably Set forth 1. Peter 2. That whereas the Iewes were scattered from their inheritance into Pontus etc. This is now trodden down under foot by wicked men, this cannot be so.
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Againe that is faded and decayed, this can neuer decay and perish, and therfore seeing our inheritance is so excellent, and so precious;
Again that is faded and decayed, this can never decay and perish, and Therefore seeing our inheritance is so excellent, and so precious;
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whatc are ought we to haue to keepe it and maintaine it? for as we vse in prouerbe, It is my free-hold, and therefore I must looke to it:
whatc Are ought we to have to keep it and maintain it? for as we use in proverb, It is my freehold, and Therefore I must look to it:
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so seeing this our free-hold, wee are to haue speciall care, and regard aboue all things to keepe it sure.
so seeing this our freehold, we Are to have special care, and regard above all things to keep it sure.
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He hath fitted vs for this, wherein he doth plainely teach vs, that there is no readinesse, aptnesse,He hath fitted us for this, wherein he does plainly teach us, that there is no readiness, aptness,
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and fitnesse in our owne nature, and therfore we must haue our fitnesse from God: A man is fit for his fathers inheritance:
and fitness in our own nature, and Therefore we must have our fitness from God: A man is fit for his Father's inheritance:
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but for Gods inheritance we are not so, for wee are (euen all the world, in regard of Gods matters) naturally but blind borne.
but for God's inheritance we Are not so, for we Are (even all the world, in regard of God's matters) naturally but blind born.
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Againe though wee had our sight, yet we are lame and cannot reach so much as a hand to it,
Again though we had our sighed, yet we Are lame and cannot reach so much as a hand to it,
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nor go one foote to it, and haue both these naturally, and therefore cannot by vs bee cured, as the blind man said.
nor go one foot to it, and have both these naturally, and Therefore cannot by us be cured, as the blind man said.
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Againe, which is more, we are dead in sinne, and therefore must bee new creatures, which wee cannot make our selues.
Again, which is more, we Are dead in sin, and Therefore must be new creatures, which we cannot make our selves.
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And therefore the Apostle saith, that we are not able to doe good, because wee are not apt,
And Therefore the Apostle Says, that we Are not able to do good, Because we Are not apt,
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nor fit to doe good, and therefore what fitnesse soeuer we haue it commeth from God:
nor fit to do good, and Therefore what fitness soever we have it comes from God:
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And this ought to cause and stirre vs to thankfulnesse vnto God, as the Apostle heere doth.
And this ought to cause and stir us to thankfulness unto God, as the Apostle Here does.
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For seeing we are both made fit by God for his inheritance, and seeing hee hath bestowed it freely vpon vs,
For seeing we Are both made fit by God for his inheritance, and seeing he hath bestowed it freely upon us,
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therefore wee are the more carefully to bee thankefull, which wee should not bee bound to doe,
Therefore we Are the more carefully to be thankful, which we should not be bound to do,
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if it were of our selues, What this inheritance is hee sheweth in making it consist of two parts.
if it were of our selves, What this inheritance is he shows in making it consist of two parts.
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1. Pulling vs out of darkenesse.
1. Pulling us out of darkness.
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2. Carrying vs into the Kingdome of his beloued Son. ( Pulled vs ) Thereby sheweth that hee vseth great strength to deliuer vs, which confirmeth to vs the doctrine before, of being vnable our selues to do.
2. Carrying us into the Kingdom of his Beloved Son. (Pulled us) Thereby shows that he uses great strength to deliver us, which confirmeth to us the Doctrine before, of being unable our selves to do.
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And therefore he deliuers vs, and puls vs out as of a prison, which are vsually darke.
And Therefore he delivers us, and puls us out as of a prison, which Are usually dark.
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And more notably he saith, that he puls vs out of the pit without water, setting down and comparing this prison to a pit or dungeon, wherein is onely dirt, wherein wee sticke, where is no water, where hee describeth our damnable estate,
And more notably he Says, that he puls us out of the pit without water, setting down and comparing this prison to a pit or dungeon, wherein is only dirt, wherein we stick, where is no water, where he Describeth our damnable estate,
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for seeing we are cast into such a prison, but especially being cast by God himselfe, in his iust iudgement,
for seeing we Are cast into such a prison, but especially being cast by God himself, in his just judgement,
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how is it possible that wee should deliuer our selues, and therefore our Sauiour faith: No man can come to me, but he must bee drawne by my Father.
how is it possible that we should deliver our selves, and Therefore our Saviour faith: No man can come to me, but he must be drawn by my Father.
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A man may bee in prison and haue no will nor affection to come out,
A man may be in prison and have no will nor affection to come out,
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and therefore it maketh to the glory and praise of God, in doing the whole worke of our Redemption.
and Therefore it makes to the glory and praise of God, in doing the Whole work of our Redemption.
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And if, after the Church is called to CHRIST, she findeth such dulnesse and heauinesse in her selfe, that shee must bee drawne,
And if, After the Church is called to CHRIST, she finds such dulness and heaviness in her self, that she must be drawn,
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though they haue receiued grace and are drawne out of the pit.
though they have received grace and Are drawn out of the pit.
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How shall they haue any strength to get out, which are not yet drawne out of the pit and dirt? So that the first part is to be deliuered from blindnesse, from ignorance, hardnesse of heart, the wrath and iudgements of God, and condemnation.
How shall they have any strength to get out, which Are not yet drawn out of the pit and dirt? So that the First part is to be Delivered from blindness, from ignorance, hardness of heart, the wrath and Judgments of God, and condemnation.
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The second part is the making vs pertakers of his Kingdome, And as the darkenesse wee are deliuered from, is partly in this life,
The second part is the making us partakers of his Kingdom, And as the darkness we Are Delivered from, is partly in this life,
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and was after to bee accomplished, in hell, if we had not bene deliuered:
and was After to be accomplished, in hell, if we had not be Delivered:
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so the Kingdome of God is begunne in this life, and is within vs, and shall be perfected in heauen after this life:
so the Kingdom of God is begun in this life, and is within us, and shall be perfected in heaven After this life:
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So that wee see those, that are the children of God indeed, will in this life endeauor, to giue obedience to the commandements of God.
So that we see those, that Are the children of God indeed, will in this life endeavour, to give Obedience to the Commandments of God.
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And therefore though men professe themselues the seruants of God, yet their liues being not according to God, they are no subiects of God:
And Therefore though men profess themselves the Servants of God, yet their lives being not according to God, they Are no Subjects of God:
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For as hee that will professe himselfe to bee subiect to the King, and yet in his deed will yeeld obedience to the King of Spaine, and serue him, hee is doubtlesse a Traytor.
For as he that will profess himself to be Subject to the King, and yet in his deed will yield Obedience to the King of Spain, and serve him, he is doubtless a Traitor.
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So it is with those, that professe themselues to bee Christians, yet if in their liues and behauiour they do not shew forth the fruites of it, they are nothing but Rebels to God,
So it is with those, that profess themselves to be Christians, yet if in their lives and behaviour they do not show forth the fruits of it, they Are nothing but Rebels to God,
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and seruants to the diuell, come they neuer so diligently to the Word, and Sacraments, &c. Hitherto we haue heard what these two persons, God the Father, and God the Sonne, haue wrought in our saluation.
and Servants to the Devil, come they never so diligently to the Word, and Sacraments, etc. Hitherto we have herd what these two Persons, God the Father, and God the Son, have wrought in our salvation.
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Now followeth the matter of our Redemption, viz. in him, viz. in his beloued Sonne we haue Redemption,
Now follows the matter of our Redemption, viz. in him, viz. in his Beloved Son we have Redemption,
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because we haue forgiuenesse of sinnes.
Because we have forgiveness of Sins.
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Here is set forth in whom, by whom, and in what price wee haue our redemption.
Here is Set forth in whom, by whom, and in what price we have our redemption.
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For many men will confesse that they are saued by CHRIST, but when it comes to the meanes there they faile:
For many men will confess that they Are saved by CHRIST, but when it comes to the means there they fail:
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For the enemies of the truth will say that they are saued by CHRIST, but yet that they are also saued by their merite and free-will:
For the enemies of the truth will say that they Are saved by CHRIST, but yet that they Are also saved by their merit and freewill:
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and they will say that the good workes they haue, they haue of God, and yet they haue no good workes at all,
and they will say that the good works they have, they have of God, and yet they have no good works At all,
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because they haue it not by the meanes which God heere hath laid downe. Our Sauiour CHRIST is hee that hath redeemed vs, and paid the price for vs, and that wholly.
Because they have it not by the means which God Here hath laid down. Our Saviour CHRIST is he that hath redeemed us, and paid the price for us, and that wholly.
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How shall our Sauiour CHRIST be the saluation of all men, seeing hee was not man at all times,
How shall our Saviour CHRIST be the salvation of all men, seeing he was not man At all times,
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for how can his bloud deliuer a man, when it was not shedde?
for how can his blood deliver a man, when it was not shed?
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His bloud shed in due time hath such power and strength, because it is not the bloud of man,
His blood shed in due time hath such power and strength, Because it is not the blood of man,
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but of God & therfore it reacheth to all the times before, it is not onely belonging to them, that come after,
but of God & Therefore it reaches to all the times before, it is not only belonging to them, that come After,
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but to Adam and the Fathers, and therefore it is said that the death of our Sauiour CHRIST reacheth to the former sinnes.
but to Adam and the Father's, and Therefore it is said that the death of our Saviour CHRIST reaches to the former Sins.
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Secondly, how can our Sauiour CHRIST, being but one man redeeme by his death so many,
Secondly, how can our Saviour CHRIST, being but one man Redeem by his death so many,
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euen all that are to be saued. For as in wars whē prisoners are taken, one man can redeeme but one man,
even all that Are to be saved. For as in wars when Prisoners Are taken, one man can Redeem but one man,
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and therefore how can our Sauiour being one redeeme all the Saints from the beginning to the end of the world.
and Therefore how can our Saviour being one Redeem all the Saints from the beginning to the end of the world.
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The Apostle answeres, That Adam being but one man, seeing his owne sin, was able to condemne all men, he being but a man and not a God,
The Apostle answers, That Adam being but one man, seeing his own since, was able to condemn all men, he being but a man and not a God,
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and therefore shall not CHRIST being the Son of God by his so many suffrings be able to saue those that are to be saued?
and Therefore shall not CHRIST being the Son of God by his so many sufferings be able to save those that Are to be saved?
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Thirdly, our sinnes deserue punishment eternall, without end, being cōmitted against the eternal God, now the troubles of our Sauiour CHRIST were but for a time, he being but about 33 years on earth,
Thirdly, our Sins deserve punishment Eternal, without end, being committed against the Eternal God, now the Troubles of our Saviour CHRIST were but for a time, he being but about 33 Years on earth,
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how can his short sufferings counteruaile eternal death?
how can his short sufferings countervail Eternal death?
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Answere, he was not man onely, but also God, and therefore was able, at once, to satisfie for al the punishment due for euermore to his childrē & seruants,
Answer, he was not man only, but also God, and Therefore was able, At once, to satisfy for all the punishment due for evermore to his children & Servants,
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for his infinite God-head did sustaine his Man-hood in suffering, especially on the crosse & the night before.
for his infinite Godhead did sustain his Manhood in suffering, especially on the cross & the night before.
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Therefore it is said by the eternal Spirit, he offered vp the sacrifice for vs, suffering that,
Therefore it is said by the Eternal Spirit, he offered up the sacrifice for us, suffering that,
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and bearing that, which men and women should haue suffered for euer in themselues.
and bearing that, which men and women should have suffered for ever in themselves.
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But our Aduersaries of the Church of Rome, obiect we are not saued by CHRIST from all our sins,
But our Adversaries of the Church of Rome, Object we Are not saved by CHRIST from all our Sins,
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and therefore they abused that place to the 3 of the Rom. expounding the former sinnes to be originall and the rest to be satisfied and wrought out by vs. Againe they say the punishment we are to worke out, he hauing taken away the sinne originall.
and Therefore they abused that place to the 3 of the Rom. expounding the former Sins to be original and the rest to be satisfied and wrought out by us Again they say the punishment we Are to work out, he having taken away the sin original.
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But we haue proues for this against them, for saith the Apostle he is the propitiation for sinnes, viz. euen all.
But we have Proves for this against them, for Says the Apostle he is the propitiation for Sins, viz. even all.
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And in Iohn he is the lambe of God that taketh away our sinnes, not that did,
And in John he is the lamb of God that Takes away our Sins, not that did,
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but that doth take away, as those that were, so also those, that are. Againe for that they say CHRIST taketh away the sinnes only and not the punishment:
but that does take away, as those that were, so also those, that Are. Again for that they say CHRIST Takes away the Sins only and not the punishment:
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they doe greatly abuse God himselfe, for in Esay 53. CHRIST hath suffered the punishment,
they do greatly abuse God himself, for in Isaiah 53. CHRIST hath suffered the punishment,
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and therfore this were to accuse God himselfe of false-hood, and cruelty, that would promise the taking away of our sinnes,
and Therefore this were to accuse God himself of falsehood, and cruelty, that would promise the taking away of our Sins,
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and forgiuenesse of our dets by CHRIST, and yet would exact the vtmost farthing at our handes:
and forgiveness of our debts by CHRIST, and yet would exact the utmost farthing At our hands:
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what an vniust thing were this?
what an unjust thing were this?
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They proue this by Dauid, that for his sinnes he was punished, by persecution at the handes of his Sonne,
They prove this by David, that for his Sins he was punished, by persecution At the hands of his Son,
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and driuen from his kingdome, and after it is told him his sinnes were forgiuen.
and driven from his Kingdom, and After it is told him his Sins were forgiven.
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But it were iniury to punish sinne twise, Now seeing the punishment is borne in CHRIST, the children of God are not punished (for that were infinit,
But it were injury to Punish sin twice, Now seeing the punishment is born in CHRIST, the children of God Are not punished (for that were infinite,
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and could not be suffered) but onely chastened. For saith God, those I loue, I chasten, so that if it come from loue, it is no punishment.
and could not be suffered) but only chastened. For Says God, those I love, I chasten, so that if it come from love, it is no punishment.
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Againe, from the effect it appeares it is no punishment, because it is for their good, on whom it is laid, and therfore no punishment. For punishments are to destruction.
Again, from the Effect it appears it is no punishment, Because it is for their good, on whom it is laid, and Therefore no punishment. For punishments Are to destruction.
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And the Apostle in the Epistle to the Hebrewes compareth all the afflictiōs that God laieth on his seruants to the corrections, which a father layeth on his child.
And the Apostle in the Epistle to the Hebrews compareth all the afflictions that God Layeth on his Servants to the corrections, which a father Layeth on his child.
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For a father correcteth his child for two causes: first that he might be better, for though he doe him neuer so much iniury,
For a father Correcteth his child for two Causes: First that he might be better, for though he do him never so much injury,
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euen to burne his house, yet if he loue his sonne, he will onely correct him, seeking, to bring him to good order.
even to burn his house, yet if he love his son, he will only correct him, seeking, to bring him to good order.
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Another cause is that by his example and correction the rest of his children may be kept the better in awe.
another cause is that by his Exampl and correction the rest of his children may be kept the better in awe.
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Euen so the Lord dealeth with his children as a louing Father, chastising them for their good.
Eve so the Lord deals with his children as a loving Father, chastising them for their good.
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The end of the seuenth Sermon.
The end of the Seventh Sermon.
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The eighth Sermon. COLOSS. 1. V. 15. to the 21. 15 Who is the image of the inuisible God the first borne of euery creature.
The eighth Sermon. COLOSS. 1. V. 15. to the 21. 15 Who is the image of the invisible God the First born of every creature.
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16. For by him were all things created which are in heauen, and which are in earth, things visible and inuisible:
16. For by him were all things created which Are in heaven, and which Are in earth, things visible and invisible:
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whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him.
whither they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him.
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17 And hee is before all things, and in him all things consist. 18 And hee is the head of the body of the Church:
17 And he is before all things, and in him all things consist. 18 And he is the head of the body of the Church:
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he is the beginning, and the first borne of the dead, that in all things hee might haue the preeminence.
he is the beginning, and the First born of the dead, that in all things he might have the preeminence.
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19 For it pleased the Father, that in him should all fulnesse dwell.
19 For it pleased the Father, that in him should all fullness dwell.
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20 And by him to reconcile all things vnto himselfe, and to set at peace through the blood of his crosse, both the things in earth, and the things in heauen.
20 And by him to reconcile all things unto himself, and to Set At peace through the blood of his cross, both the things in earth, and the things in heaven.
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THE holy Apostle hauing entred into the declaration of the redemption brought vnto vs, sets forth the Causes.
THE holy Apostle having entered into the declaration of the redemption brought unto us, sets forth the Causes.
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First, what God the father hath done for vs:
First, what God the father hath done for us:
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Secondly, what God the Sonne hath done for vs. And now he commeth to a notable description of God the Sonne, to shew vnto vs that in him we haue a full and plentifull redemption.
Secondly, what God the Son hath done for us And now he comes to a notable description of God the Son, to show unto us that in him we have a full and plentiful redemption.
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As if the Apostle should say.
As if the Apostle should say.
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This CHRIST (that you may know what a plentifull & rich redemption you haue in him, to the end you may rest in him alone) is thus set forth vnto you as foloweth.
This CHRIST (that you may know what a plentiful & rich redemption you have in him, to the end you may rest in him alone) is thus Set forth unto you as Followeth.
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As touching his person standing of both natures, he is the most liuely and expresse image and caracter of God, not onely of his qualities (if yet there were any qualitie in the God-head) but of his very nature and essence.
As touching his person standing of both nature's, he is the most lively and express image and character of God, not only of his qualities (if yet there were any quality in the Godhead) but of his very nature and essence.
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In whom we may behold God, which is inuisible, and touch him, that is insensible, which is the principall heir of all the creatures in the world, in whom we, that beleue, haue right vnto them.
In whom we may behold God, which is invisible, and touch him, that is insensible, which is the principal heir of all the creatures in the world, in whom we, that believe, have right unto them.
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For by him are all things created in heauen and earth, things visible and inuisible, euen the Angels themselues, to the worshiping of whom you are seduced.
For by him Are all things created in heaven and earth, things visible and invisible, even the Angels themselves, to the worshipping of whom you Are seduced.
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And amongst them, all, of what degree or place so euer they be, whether they sit in Thrones,
And among them, all, of what degree or place so ever they be, whither they fit in Thrones,
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or whether they haue Lordship, principally, or power ouer other Angels, and all things elsse, were both made by him and for him.
or whither they have Lordship, principally, or power over other Angels, and all things Else, were both made by him and for him.
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Wherefore he is before all things, and all things haue their continuance, and are vpholden by him.
Wherefore he is before all things, and all things have their Continuance, and Are upholden by him.
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And as touching his office, which he executeth in respect of both natures, he is the Head of the Church, which is his body,
And as touching his office, which he Executeth in respect of both nature's, he is the Head of the Church, which is his body,
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and he is the first fruites and first begotten of the dead, not onely in respect that himselfe is risen,
and he is the First fruits and First begotten of the dead, not only in respect that himself is risen,
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but also in that he is the Autor of our resurrection, which is here begun, and shall be perfected in the last day, when he shall change these vile bodies,
but also in that he is the Author of our resurrection, which is Here begun, and shall be perfected in the last day, when he shall change these vile bodies,
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and make them like his glorious body.
and make them like his glorious body.
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For in him it is the good pleasure of God that the grace of the spirit should without measure fully dwel.
For in him it is the good pleasure of God that the grace of the Spirit should without measure Fully dwell.
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That by him he might reconcile vnto himselfe all things, making peace by the death of his crosse betweene God and all men,
That by him he might reconcile unto himself all things, making peace by the death of his cross between God and all men,
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whether it be they which hauing beleued in him before his comming, are now in heauen,
whither it be they which having believed in him before his coming, Are now in heaven,
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or others, which being on earth, do beleeue in him. Here there is a description of Christ, God, and man, touching his.
or Others, which being on earth, do believe in him. Here there is a description of christ, God, and man, touching his.
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Person, whereby hee gouerneth all things. Office, whereby hee gouerneth his Church. Summe; a description of the excellency of our Sauiour CHRIST which consisteth of two parts.
Person, whereby he Governs all things. Office, whereby he Governs his Church. Sum; a description of the excellency of our Saviour CHRIST which Consisteth of two parts.
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One touching the gouernment of our Sauiour CHRIST, which hee hath ouer all things in heauen, earth, and hell;
One touching the government of our Saviour CHRIST, which he hath over all things in heaven, earth, and hell;
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the other touching the particular rule ouer his Church.
the other touching the particular Rule over his Church.
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First he is called the image of the inuisible God, that cannot bee seene by the eye of man.
First he is called the image of the invisible God, that cannot be seen by the eye of man.
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And not onely is ment here but none can so much as come to the vnderstanding of God, by the eye of the minde:
And not only is meant Here but none can so much as come to the understanding of God, by the eye of the mind:
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But by our Sauiour CHRIST we see the God-head, those that were aliue when hee was on earth did see the God-head in him:
But by our Saviour CHRIST we see the Godhead, those that were alive when he was on earth did see the Godhead in him:
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and we shall see God in him in heauen.
and we shall see God in him in heaven.
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This is proued by diuers places. 1. Tim. 3. 16. A wonderfull Mistery, that God which is a light that no man can see, which is incomprehensible, is yet seene and comprehended of a mortall man,
This is proved by diverse places. 1. Tim. 3. 16. A wonderful Mystery, that God which is a Light that no man can see, which is incomprehensible, is yet seen and comprehended of a Mortal man,
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so farre forth as man is able. 1. Iohn 3. None hath seene God at any time,
so Far forth as man is able. 1. John 3. None hath seen God At any time,
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nor can come to the knowledge of him, but the onely begotten Sonne of the Father hath reueiled him.
nor can come to the knowledge of him, but the only begotten Son of the Father hath revealed him.
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Ioh. 14. Whē as one of the Apostles saith to him, shew vs thy Father: our Sauiour answeres, O Phillip hast thou bene with mee so long,
John 14. When as one of the Apostles Says to him, show us thy Father: our Saviour answers, Oh Philip hast thou be with me so long,
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and hast not seene the Father. otherwise inuisible.and hast not seen the Father. otherwise invisible.
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And this is a wonderfull mistery, and an exceeding mercy, that God, which cannot bee conceiued in the capacity of men, should yet be seene of vs.
And this is a wonderful mystery, and an exceeding mercy, that God, which cannot be conceived in the capacity of men, should yet be seen of us
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Quest. Whether in the body and Man-hood, or God-head of CHRIST is it seene?Quest. Whither in the body and Manhood, or Godhead of CHRIST is it seen?
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Not in the Man-hood, for it is too weake to expresse the God-head of his Father,
Not in the Manhood, for it is too weak to express the Godhead of his Father,
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and touching the God-head he cannot bee comprehended in himselfe being equall with his Father, & as incōprehensible as the Father being one with him.
and touching the Godhead he cannot be comprehended in himself being equal with his Father, & as incomprehensible as the Father being one with him.
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And therefore he is vnderstood of vs, & is the image of the Father, as his God-head,
And Therefore he is understood of us, & is the image of the Father, as his Godhead,
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and Man-hood are both ioined together.
and Manhood Are both joined together.
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Quest. What great thing is this that CHRIST is the image of God, seeing Adam, a bare man, was the image of God? And the woman is Image of man, Quest. What great thing is this that CHRIST is the image of God, seeing Adam, a bore man, was the image of God? And the woman is Image of man,
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and man is the image of God ▪ euen in this wretched estate, and therfore no such wonderfull a thing to bee the image of God.
and man is the image of God ▪ even in this wretched estate, and Therefore no such wonderful a thing to be the image of God.
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Ans. Adam is called the image of God in regard of some sparkles of the image, which God had ingrafted in him, by creatiō he was not the image of the Essence of God, Ans. Adam is called the image of God in regard of Some sparkles of the image, which God had ingrafted in him, by creation he was not the image of the Essence of God,
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nor had any of his Essence.
nor had any of his Essence.
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Againe, mā is said to be the image of God, in regard of the rule which God hath giuen him ouer his wife,
Again, man is said to be the image of God, in regard of the Rule which God hath given him over his wife,
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wheras our Sauiour CHRIST hath in him the Essence of his Father, being perfect God, hauing the God-head ioyned to his Man-hood, in one and the same person.
whereas our Saviour CHRIST hath in him the Essence of his Father, being perfect God, having the Godhead joined to his Manhood, in one and the same person.
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Here we are to answere an obiection of certaine heretickes.
Here we Are to answer an objection of certain Heretics.
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If he be the image of God, then hee is not God, for the image and the thing is not all one.
If he be the image of God, then he is not God, for the image and the thing is not all one.
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Ans. We do not vnderstand an image heere to bethat, which doth represent the accidents or lineamēts of things (as images of earthly things doe) for the images, that are made of a man, cannot represent the Essence,Ans. We do not understand an image Here to bethat, which does represent the accidents or lineaments of things (as Images of earthly things do) for the Images, that Are made of a man, cannot represent the Essence,
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but the accidents and lineaments of the body of a man: but CHRIST is such an Image of his Father, which is the thing it selfe,
but the accidents and lineaments of the body of a man: but CHRIST is such an Image of his Father, which is the thing it self,
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as the word is vsed in other places. As wee are after the Image of Adam, being the thing it selfe.
as the word is used in other places. As we Are After the Image of Adam, being the thing it self.
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Againe, Hebr. 9. 23. These things, viz. ceremonies, being the shadowes of those things which were the truth, being not the image it selfe:
Again, Hebrew 9. 23. These things, viz. ceremonies, being the shadows of those things which were the truth, being not the image it self:
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And therefore their argument is a false reason, for the vnderstanding of this;
And Therefore their argument is a false reason, for the understanding of this;
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To know how CHRIST is the image of the Father, and of the Holy-Ghost, and of himselfe as God, viz. that he in the God-head,
To know how CHRIST is the image of the Father, and of the Holy ghost, and of himself as God, viz. that he in the Godhead,
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and Man-hood did represent the infinite power of God, It may appeare by that in Ioh. 1. We haue seene him as God himselfe,
and Manhood did represent the infinite power of God, It may appear by that in John 1. We have seen him as God himself,
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for in all his words, and workes, and whatsoeuer he shewed such vertue and power, viz. euen of God himselfe;
for in all his words, and works, and whatsoever he showed such virtue and power, viz. even of God himself;
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He cōmanded the diuels and they came out, commanded the seas and windes, and they obeyed, which none, Angell,
He commanded the Devils and they Come out, commanded the Seas and winds, and they obeyed, which none, Angel,
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or men could euer doe, and therefore there appeareth the image of God.
or men could ever do, and Therefore there appears the image of God.
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Againe, there is an infinite mercy set forth vnto vs in IESVS CHRIST in sauing his childrē, in that by him we are saued.
Again, there is an infinite mercy Set forth unto us in JESUS CHRIST in Saving his children, in that by him we Are saved.
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Againe, an infinite iustice reueiled to vs in our Sauiour CHRIST, who hath borne in his owne person for vs the infinite wrath of God,
Again, an infinite Justice revealed to us in our Saviour CHRIST, who hath born in his own person for us the infinite wrath of God,
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& hath made satisfaction for vs in his owne bloud.
& hath made satisfaction for us in his own blood.
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And in that one action of his suffering appeared both the infinite iustice, and mercies of God,
And in that one actium of his suffering appeared both the infinite Justice, and Mercies of God,
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and therefore the image of God.
and Therefore the image of God.
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This may be considered after this sort, for seeing the Angels themselues stoupe to looke into this mystery, Wee may by this meane example of the prophane History see some small resemblance of this thing, seruing somewhat to open it:
This may be considered After this sort, for seeing the Angels themselves stoop to look into this mystery, we may by this mean Exampl of the profane History see Some small resemblance of this thing, serving somewhat to open it:
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and yet take heed that with reuerence we consider this, so deepe a mystery of our Sauiour CHRIST.
and yet take heed that with Reverence we Consider this, so deep a mystery of our Saviour CHRIST.
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There is in the Histories recorded, A King, which his sonne by Adultery hauing transgressed the Law,
There is in the Histories recorded, A King, which his son by Adultery having transgressed the Law,
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and should haue lost his eyes, by the importunity of the people was intreated not to do it:
and should have lost his eyes, by the importunity of the people was entreated not to do it:
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yet because the King would not haue the Law broken, he found out a way to keepe the Law,
yet Because the King would not have the Law broken, he found out a Way to keep the Law,
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and because hee would not haue them to haue a blind King, he put out one of his sonnes,
and Because he would not have them to have a blind King, he put out one of his Sons,
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and one of his owne eyes.
and one of his own eyes.
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Where was iustice in that the King would execute the Law, and mercy in sparing his sonne,
Where was Justice in that the King would execute the Law, and mercy in sparing his son,
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but this was imperfect iustice, and mercy. But in CHRIST both are perfect.
but this was imperfect Justice, and mercy. But in CHRIST both Are perfect.
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Now in that CHRIST is the image of his Father, this teacheth vs that we are to content our selues by the knowledge of the God-head, which is reuealed vnto vs in CHRIST,
Now in that CHRIST is the image of his Father, this Teaches us that we Are to content our selves by the knowledge of the Godhead, which is revealed unto us in CHRIST,
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and by CHRIST, and not to go to seeke him any further.
and by CHRIST, and not to go to seek him any further.
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Inheritour, and heire of all creatures, for howsoeuer it be otherwise interpreted, yet it seemeth rather to be this, Inheritor, and heir of all creatures, for howsoever it be otherwise interpreted, yet it seems rather to be this,
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because as in the Law, the eldest sonne was heire of all, or of the most part of the Fathers possessions.
Because as in the Law, the eldest son was heir of all, or of the most part of the Father's possessions.
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So CHRIST he is the heire of all, and those that haue any thing, haue it by him, and haue right by him.
So CHRIST he is the heir of all, and those that have any thing, have it by him, and have right by him.
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His father hath put all things vnder his feete.
His father hath put all things under his feet.
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He that hath any possession, or power, neuer so great, if he haue it not by CHRIST, it is none of his, hee is an vsurper, whatsoeuer he be.
He that hath any possession, or power, never so great, if he have it not by CHRIST, it is none of his, he is an usurper, whatsoever he be.
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And therefore it condemneth them, that get not their goods with good consciences;
And Therefore it Condemneth them, that get not their goods with good Consciences;
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Nay though they may come to it by their parents, yet hauing not the testimony of the Spirit of God, that he is the child of God, it is not his.
Nay though they may come to it by their Parents, yet having not the testimony of the Spirit of God, that he is the child of God, it is not his.
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Therfore Pro. 15. Better is a little with the feare of God, then great treasure with trouble.
Therefore Pro 15. Better is a little with the Fear of God, then great treasure with trouble.
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And this is the reason that better a little, with Gods feare, because if he be the child of God, that hath it, it is his owne, and he may vse it:
And this is the reason that better a little, with God's Fear, Because if he be the child of God, that hath it, it is his own, and he may use it:
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but if he be not, be he neuer so wealthy, he shall answer the Lord for it,
but if he be not, be he never so wealthy, he shall answer the Lord for it,
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and his iudgement shall be the greater for it.
and his judgement shall be the greater for it.
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For if he, that eateth browne bread shall answer for it, if he be wicked, much more shall he that feedeth and fareth of the best,
For if he, that Eateth brown bred shall answer for it, if he be wicked, much more shall he that feeds and fareth of the best,
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as he abuseth more of Gods blessings, and therefore let them looke vnto it, that haue receiued any from God.
as he abuseth more of God's blessings, and Therefore let them look unto it, that have received any from God.
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As CHRIST is the Image of God, and heir of all things, so also it is said. That he made all things.
As CHRIST is the Image of God, and heir of all things, so also it is said. That he made all things.
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Which he proueth by a deuision, whether in heauen or earth, meaning vnderneath, or aboue also:
Which he Proves by a division, whither in heaven or earth, meaning underneath, or above also:
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and if any make a dout of that, he taketh it away, and saith, whether visible o• inuisible, whatsoeuer things were made, were made by him.
and if any make a doubt of that, he Takes it away, and Says, whither visible o• invisible, whatsoever things were made, were made by him.
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Ʋisible and inuisible He vseth this vpon occasion of an errour in the Colossians, that they worshiped Angels, departing from the truth,Ʋisible and invisible He uses this upon occasion of an error in the colossians, that they worshipped Angels, departing from the truth,
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and therefore the Apostle standeth vpon this point, handling Angels, of what order or degree soeuer.
and Therefore the Apostle Stands upon this point, handling Angels, of what order or degree soever.
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Whether Thrones, viz. such, as sit in Thrones, or Lordship, viz. which haue Lordship, or whatsoeuer they were, were made by him,
Whither Thrones, viz. such, as fit in Thrones, or Lordship, viz. which have Lordship, or whatsoever they were, were made by him,
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and therefore not to be worshiped, but of that afterward, when we come to the errour;
and Therefore not to be worshipped, but of that afterwards, when we come to the error;
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but here we learne how fitting that good order is, how acceptable it is vnto God, in that the Angels, which are with out sinne,
but Here we Learn how fitting that good order is, how acceptable it is unto God, in that the Angels, which Are with out sin,
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and haue no such need, as we, are not without order and seing they do vse order,
and have no such need, as we, Are not without order and sing they do use order,
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how much more are we to seeke for order, which are so corrupt and confused? And if inferior Angels, in regard of order, obey those ouer them;
how much more Are we to seek for order, which Are so corrupt and confused? And if inferior Angels, in regard of order, obey those over them;
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much more should we be obedient to those ouer vs. And if wicked spirits, to the accomplishing of their wicked purposes, haue their orders, some to command, some to obey, Therefore much more ought we.
much more should we be obedient to those over us And if wicked spirits, to the accomplishing of their wicked Purposes, have their order, Some to command, Some to obey, Therefore much more ought we.
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And yet here ariseth comfort for vs, that if the wicked Angels obserue order for to hurt vs,
And yet Here arises Comfort for us, that if the wicked Angels observe order for to hurt us,
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yet the good Angels, much more for ouer defense.
yet the good Angels, much more for over defence.
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And the deuils though they are very strong and exceeding subtil, yet it is not to be doubted but by their fall they haue lost much of that strenght, which they had by their Creation.
And the Devils though they Are very strong and exceeding subtle, yet it is not to be doubted but by their fallen they have lost much of that strength, which they had by their Creation.
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The end of the eighth Sermon.
The end of the eighth Sermon.
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The ninth Sermon. COLOSS. 1. V. 16. to the 21. 16. For by him were all things created which are in heauen, and which are in earth, things visible and inuisible:
The ninth Sermon. COLOSS. 1. V. 16. to the 21. 16. For by him were all things created which Are in heaven, and which Are in earth, things visible and invisible:
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whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him.
whither they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him.
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17 And hee is before all things, and in him all things consist. 18 And hee is the head of the body of the Church:
17 And he is before all things, and in him all things consist. 18 And he is the head of the body of the Church:
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he is the beginning, and the first borne of the dead, that in all things hee might haue the preeminence.
he is the beginning, and the First born of the dead, that in all things he might have the preeminence.
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19 For it pleased the Father, that in him should all fulnesse dwell.
19 For it pleased the Father, that in him should all fullness dwell.
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20 And by him to reconcile all things vnto himselfe, and to set at peace through the blood of his crosse, both the things in earth, and the things in heauen.
20 And by him to reconcile all things unto himself, and to Set At peace through the blood of his cross, both the things in earth, and the things in heaven.
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HERE is set forth as we haue heard in these and them that went before the description of our Sauiour CHRIST, of his excellent and glorious estate consisting in the description of his Person, Office.
HERE is Set forth as we have herd in these and them that went before the description of our Saviour CHRIST, of his excellent and glorious estate consisting in the description of his Person, Office.
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The Person of CHRIST standeth of both natures, both of the God-head, and man-hood;
The Person of CHRIST Stands of both nature's, both of the Godhead, and manhood;
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for those things here spoken can neither belong to the God-head a part, not to the man-hood a part.
for those things Here spoken can neither belong to the Godhead a part, not to the manhood a part.
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The last point spoken of out of the beginning of this part we are to consider further of, viz., touching the Angels, called here powers, dominions, principalities &c. Where we obserued, that seing there is such an order among the Angels, such excellent creatures, haue some superiours, others inferiours.
The last point spoken of out of the beginning of this part we Are to Consider further of, viz., touching the Angels, called Here Powers, Dominions, principalities etc. Where we observed, that sing there is such an order among the Angels, such excellent creatures, have Some superiors, Others inferiors.
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And for so much as Angels are subiect to higher Angels, much more ought men to be subiect to their Gouernours and Princes, hauing far more need. This was for instruction.
And for so much as Angels Are Subject to higher Angels, much more ought men to be Subject to their Governors and Princes, having Far more need. This was for instruction.
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An other point for consolation was deliuered vpon this question; whether the blessed Angels haue more strenght then the deuils.
an other point for consolation was Delivered upon this question; whither the blessed Angels have more strength then the Devils.
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Answer. Notwithstanding the deuils haue great power and strenght and do great things: Answer. Notwithstanding the Devils have great power and strength and do great things:
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yet they haue not such wisedome, such power, nor strenght to do mischiefe, as the good Angels haue to defend the children of God.
yet they have not such Wisdom, such power, nor strength to do mischief, as the good Angels have to defend the children of God.
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The reason is, that as men falling from their estate lost much of their wisedome, wit, strenght &c. Euen so the wicked Angels are by their fall dishabled of that power,
The reason is, that as men falling from their estate lost much of their Wisdom, wit, strength etc. Eve so the wicked Angels Are by their fallen disabled of that power,
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and wisedome, and strenght in comparison of the blessed spirits, for further proofe of this reade Apocalips 20. 2. One Angel (not said to be an Archangell,
and Wisdom, and strength in comparison of the blessed spirits, for further proof of this read Apocalypse 20. 2. One Angel (not said to be an Archangel,
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or principall Angell, but a meaner Angell) is said to take the dragon, the principall deuill (by the necke as it were) and bind him.
or principal Angel, but a meaner Angel) is said to take the dragon, the principal Devil (by the neck as it were) and bind him.
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For when as the deuill, at the increase of the Church, about 30. yeares after the ascention of our Sauiour CHRIST began to rage mightely against the Church of God,
For when as the Devil, At the increase of the Church, about 30. Years After the Ascension of our Saviour CHRIST began to rage mightily against the Church of God,
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and would haue cleane deuoured it, had not the Lord laid him on his backe.
and would have clean devoured it, had not the Lord laid him on his back.
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It is said that an Angell tooke him, and bound him vp for a 1000. yeares.
It is said that an Angel took him, and bound him up for a 1000. Years.
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He proceedeth to set forth the excellency of our Sauiour CHRIST, in that he saith, by him were made all things, where is noted the excellency of his personage, that he must needes be indeed a meete and sufficient one,
He Proceedeth to Set forth the excellency of our Saviour CHRIST, in that he Says, by him were made all things, where is noted the excellency of his personage, that he must needs be indeed a meet and sufficient one,
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for the great worke of the redemption, because he was the Creator of all, and if that was such an excellent worke,
for the great work of the redemption, Because he was the Creator of all, and if that was such an excellent work,
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then the Spirituall recreation & regeneration is a farre more excellent thing, and can be performed by none,
then the Spiritual recreation & regeneration is a Far more excellent thing, and can be performed by none,
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but by such a one, which was God.
but by such a one, which was God.
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And therefore condemnes the Papist, which is so wretched to take vpon him power to redeeme himselfe,
And Therefore condemns the Papist, which is so wretched to take upon him power to Redeem himself,
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and to helpe himselfe to heauen.
and to help himself to heaven.
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Nay to helpe others by his good workes, as they call them of super-errogation, or rather to be called of superarrogation.
Nay to help Others by his good works, as they call them of supererogation, or rather to be called of supererogation.
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But is there any man that by his good workes can create himselfe, or helpe in any part to the creation of himselfe? Much lesse then is a man able to do any thing in the matter of his redemption:
But is there any man that by his good works can create himself, or help in any part to the creation of himself? Much less then is a man able to do any thing in the matter of his redemption:
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As being not able to do any good thing: thus the Lord hath called and regenerated him.
As being not able to do any good thing: thus the Lord hath called and regenerated him.
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And as all the worke of our Creation dependeth on God, as here it is proued,
And as all the work of our Creation dependeth on God, as Here it is proved,
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so euery part and lot of our redemption is in God, and by God alone.
so every part and lot of our redemption is in God, and by God alone.
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For howsoeuer, before wee bee called we haue life of body, and motion, yet toward the Kingdome of our Sauiour CHRIST, we cannot moue a foore, till the Lord bring vs
For howsoever, before we be called we have life of body, and motion, yet towards the Kingdom of our Saviour CHRIST, we cannot move a foore, till the Lord bring us
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He hath the praeheminence, and all things are made for him. He hath the praeheminence, and all things Are made for him.
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Where wee see, that our Sauiour CHRIST is the Alpha 1 the beginning that made all,
Where we see, that our Saviour CHRIST is the Alpha 1 the beginning that made all,
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and the Omega, the end of all, for whom all things are ordained.
and the Omega, the end of all, for whom all things Are ordained.
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And therefore how dare any challenge him, or reason and dispute against him? Shall the pot speake against the Potter? For did not hee make all,
And Therefore how Dare any challenge him, or reason and dispute against him? Shall the pot speak against the Potter? For did not he make all,
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and did not hee make them to his glory, as it pleased him, whether to glorifie himselfe in their saluation or destruction? and therefore what is it, that wretches dare reason with God,
and did not he make them to his glory, as it pleased him, whither to Glorify himself in their salvation or destruction? and Therefore what is it, that wretches Dare reason with God,
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why he made man to destruction? But faith the Prophet, let the sheard reason with the sheard, not with the Potter,
why he made man to destruction? But faith the Prophet, let the shore reason with the shore, not with the Potter,
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and yet the Potter giues onely the forme, not the matter, but God maketh both the matter and forme.
and yet the Potter gives only the Form, not the matter, but God makes both the matter and Form.
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All things are for him, viz. our selues, our soules our bodies, our honour, credit, children, goods, wit, strength, &c, are not to serue for our selues, All things Are for him, viz. our selves, our Souls our bodies, our honour, credit, children, goods, wit, strength, etc., Are not to serve for our selves,
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for our owne pleasure and delight, to vse as wee list, much lesse for others, but onely for the Lord, and for his seruice.
for our own pleasure and delight, to use as we list, much less for Others, but only for the Lord, and for his service.
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This therefore condemneth them, which vse their wits, honour, &c. for to serue themselues, and vse the blessings of God for their owne lusts,
This Therefore Condemneth them, which use their wits, honour, etc. for to serve themselves, and use the blessings of God for their own Lustiest,
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but if we will not serue God with thē, he will make vs to serue him in our destruction.
but if we will not serve God with them, he will make us to serve him in our destruction.
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On the other side, if we honour him with them, he will serue and honour vs,
On the other side, if we honour him with them, he will serve and honour us,
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as it is in the Gospell, that the faithfull seruant the Maister will cause to sit downe, &c.
as it is in the Gospel, that the faithful servant the Master will cause to fit down, etc.
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By him all things stand, As he created all things, so hee keepeth and preserueth all things, The heauens are kept, the earth stayed in the mid'st of all, without any prop, onely by the hand of God, By him all things stand, As he created all things, so he Keepeth and Preserveth all things, The heavens Are kept, the earth stayed in the midst of all, without any prop, only by the hand of God,
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and of the Sonne of God, for liuing creatures, Acts 17. In him all things liue, moue, and haue their being.
and of the Son of God, for living creatures, Acts 17. In him all things live, move, and have their being.
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And therefore if wee will haue comfort in our liuing heere, wee must looke to haue it continued of him, and by him alone.
And Therefore if we will have Comfort in our living Here, we must look to have it continued of him, and by him alone.
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And if by reason that wee are created, and preserued by him, it is matter sufficient to incourage vs, to be ready to glorifie God:
And if by reason that we Are created, and preserved by him, it is matter sufficient to encourage us, to be ready to Glorify God:
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Then much more ought our hands to bee strengthned to glorifie God, we being also re-created and borne againe:
Then much more ought our hands to be strengthened to Glorify God, we being also recreated and born again:
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And therefore to imploy our knowledge, wisedome, strength, and all in Gods seruice, and that by so much the more,
And Therefore to employ our knowledge, Wisdom, strength, and all in God's service, and that by so much the more,
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as we haue receiued more graces at the hand of God.
as we have received more graces At the hand of God.
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Thus much of the first part of this Text, The second point of the office of our Sauiour CHRIST, is set forth, in that he is called the Head of his Church.
Thus much of the First part of this Text, The second point of the office of our Saviour CHRIST, is Set forth, in that he is called the Head of his Church.
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Which wee will come vnto, when wee haue vnderstood the reason, why our Sauiour CHRIST which is the first begotten of the creatures, &c. is heere set downe.
Which we will come unto, when we have understood the reason, why our Saviour CHRIST which is the First begotten of the creatures, etc. is Here Set down.
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This is to proue vnto vs that our Sauiour CHRIST is the fit and sufficient Messiah: for first,
This is to prove unto us that our Saviour CHRIST is the fit and sufficient Messiah: for First,
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because he is the image of God, heereby it is proued that by him onely, being in the bosome of his Father, Gods will is reueiled vnto vs. Againe, he is called the heire of al things:
Because he is the image of God, hereby it is proved that by him only, being in the bosom of his Father, God's will is revealed unto us Again, he is called the heir of all things:
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for else how could he make vs the inheritours of the things of this life, much lesse of heauen.
for Else how could he make us the inheritors of the things of this life, much less of heaven.
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Againe, he is called the ruler of al things ) for were not he controuler of the Angels, of the heauens, of the earth and of all things, that so hee might subdue whatsoeuer should rise against the saluation of his children, they should bee discouraged.
Again, he is called the ruler of all things) for were not he controller of the Angels, of the heavens, of the earth and of all things, that so he might subdue whatsoever should rise against the salvation of his children, they should be discouraged.
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Iohn 17. Hee hath the power of all flesh, to maister whatsoeuer should set it selfe against the saluation of his Church: John 17. He hath the power of all Flesh, to master whatsoever should Set it self against the salvation of his Church:
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and these are the causes, why the Apostle laboureth to set downe the excellency of our Sauiour by all these points.
and these Are the Causes, why the Apostle Laboureth to Set down the excellency of our Saviour by all these points.
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Head of the Church, Here is set forth the office of our Sauiour CHRIST, the Church being his body, id est, the Mysticall body of CHRIST.Head of the Church, Here is Set forth the office of our Saviour CHRIST, the Church being his body, id est, the Mystical body of CHRIST.
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One office of our Sauiour CHRIST, as he is the Head of his Church, is to be the Prophet:
One office of our Saviour CHRIST, as he is the Head of his Church, is to be the Prophet:
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because as from the head commeth wit and light, to all the members, so all instruction of the Kingdome of God commeth from CHRIST.
Because as from the head comes wit and Light, to all the members, so all instruction of the Kingdom of God comes from CHRIST.
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Secondly, he is the Priest, as he is the Head of his Church, because as from the head commeth all the life, and sense by the Arteries:
Secondly, he is the Priest, as he is the Head of his Church, Because as from the head comes all the life, and sense by the Arteries:
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euen so by CHRIST, as the Head, all spirituall life floweth.
even so by CHRIST, as the Head, all spiritual life flows.
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Thirdly, as the head ruleth all the other parts, so CHRIST is King ouer his Church, to rule and gouerne them after his will, signifying that whatsoeuer good the Church hath, commeth from CHRIST.
Thirdly, as the head Ruleth all the other parts, so CHRIST is King over his Church, to Rule and govern them After his will, signifying that whatsoever good the Church hath, comes from CHRIST.
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For this cause he is called the roote, not the sprigge of Dauid, because, whatsoeuer good thing Dauid had, hee receiued from CHRIST.
For this cause he is called the root, not the sprig of David, Because, whatsoever good thing David had, he received from CHRIST.
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And hence it is that he is called in Iohn, a Vine, in whom all the branches meete,
And hence it is that he is called in John, a Vine, in whom all the branches meet,
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and of whom they receiue life, so that if they be cut of, they must needes die.
and of whom they receive life, so that if they be Cut of, they must needs die.
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He is called the Head of the Church, after, in this Epistle, and in the Epistle to the Ephesians, where it is said to be his body, euen the fulnesse of him, that filleth all, in all things, where is set forth the loue of our Sauiour CHRIST, that howsoeuer he perfecteth all things,
He is called the Head of the Church, After, in this Epistle, and in the Epistle to the Ephesians, where it is said to be his body, even the fullness of him, that fills all, in all things, where is Set forth the love of our Saviour CHRIST, that howsoever he perfecteth all things,
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yet he himselfe is not willing to be perfected without the Church.
yet he himself is not willing to be perfected without the Church.
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Here then we learne, that as we draw life, and all our life from him alone:
Here then we Learn, that as we draw life, and all our life from him alone:
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So wee are taught that hee alone is the Head of the Church, as hee hath bene proued before, by that he is the image of God,
So we Are taught that he alone is the Head of the Church, as he hath be proved before, by that he is the image of God,
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and created all things, &c. And therefore hee that will challenge the Head of the Church, must challenge himselfe to bee the image of God: must bee before all things:
and created all things, etc. And Therefore he that will challenge the Head of the Church, must challenge himself to be the image of God: must be before all things:
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must bee hee, that hath created all things.
must be he, that hath created all things.
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And therefore this must needs be a blasphemous thing to attribute this to Peter. That howsoeuer he was an excellent man,
And Therefore this must needs be a blasphemous thing to attribute this to Peter. That howsoever he was an excellent man,
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yet he neuer arrogated this to himselfe.
yet he never arrogated this to himself.
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And we see that the wisedome of the holy Ghost, making Peter such an excellent instrument of his glory,
And we see that the Wisdom of the holy Ghost, making Peter such an excellent Instrument of his glory,
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& fore-seeing the wretched abuse of Peter to follow afterward, that he should by reason, that he was such a worthy man be more esteemed,
& Foreseeing the wretched abuse of Peter to follow afterwards, that he should by reason, that he was such a worthy man be more esteemed,
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then he ought, doth neuer set forth any excellent thing in Peter, but setteth forth also with all very notable and great, speciall faultes,
then he ought, does never Set forth any excellent thing in Peter, but sets forth also with all very notable and great, special Faults,
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and blots, and blemishes in him.
and blots, and blemishes in him.
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As when he had made that worthy confession of his faith, concerning our Sauiour CHRIST, which our Sauiour commended, he presently is brought in to diswade our Sauiour from suffering, which was as much as from the worke of redemptio• 〈 ◊ 〉 which cause our Sauiour rebukes him sharply, 〈 … 〉als him Satan, get thee behind me Satan.
As when he had made that worthy Confessi of his faith, Concerning our Saviour CHRIST, which our Saviour commended, he presently is brought in to dissuade our Saviour from suffering, which was as much as from the work of redemptio• 〈 ◊ 〉 which cause our Saviour rebukes him sharply, 〈 … 〉als him Satan, get thee behind me Satan.
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And againe, when that he would by reason of the strength of his faith walke on the seas, he shews,
And again, when that he would by reason of the strength of his faith walk on the Seas, he shows,
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as he shewed his great faith, so his great infidelity.
as he showed his great faith, so his great infidelity.
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And also, whē he bragged that he would suffer with our Sauiour, he most shamefully denied and forsware him.
And also, when he bragged that he would suffer with our Saviour, he most shamefully denied and forswore him.
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And after all this was taxed by Paule for a point of hipocrisy.
And After all this was taxed by Paul for a point of hypocrisy.
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And if this cannot without blasphemy, be giuen to Peter, who for all his great infirmities was an excellent Apostle of our Sauiour CHRIST, much more blasphemous is it to impute it to the Pope, a most wretched man. And if this cannot without blasphemy, be given to Peter, who for all his great infirmities was an excellent Apostle of our Saviour CHRIST, much more blasphemous is it to impute it to the Pope, a most wretched man.
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And if they say the Pope is a Ministeriall head and deputie, what needeth CHRIST to haue a deputy being present himselfe. Therfore Iohn 14. and 16. I leaue my spirit,
And if they say the Pope is a Ministerial head and deputy, what needs CHRIST to have a deputy being present himself. Therefore John 14. and 16. I leave my Spirit,
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and therfore if he haue any deputie, it is his owne spirit. The beginning and first begotten.
and Therefore if he have any deputy, it is his own Spirit. The beginning and First begotten.
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Beginning 1. the fruites ( first begotten ) 1. both himselfe rose, and is the cause of the resurrection of all the children of God.
Beginning 1. the fruits (First begotten) 1. both himself rose, and is the cause of the resurrection of all the children of God.
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Iohn 11. I am the resurrection 1. the cause of the resurrection of his children. For as he is God, he is the cause of the resurrection of all men. John 11. I am the resurrection 1. the cause of the resurrection of his children. For as he is God, he is the cause of the resurrection of all men.
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But as he is the mediatour and head of the Church, he is the cause of the resurrection of his Church.
But as he is the Mediator and head of the Church, he is the cause of the resurrection of his Church.
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For if the head rise, the body must needs follow.
For if the head rise, the body must needs follow.
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And therfore, as by one man all men fell, so by one, all ( viz. that are saued) rise againe.
And Therefore, as by one man all men fell, so by one, all (viz. that Are saved) rise again.
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A part of this resurrection is in this life, by mortification and quickening wrought in them, which shall be perfected at the last resurrection,
A part of this resurrection is in this life, by mortification and quickening wrought in them, which shall be perfected At the last resurrection,
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when they shall rise in glory.
when they shall rise in glory.
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Indeed then the wicked •hall rise, but by the generall power of his God head not by the perticuler power of vertue or his medi〈 … 〉 All fullnesse dwelleth: this hath been spoken of i• 〈 … 〉14.
Indeed then the wicked •hall rise, but by the general power of his God head not by the particular power of virtue or his medi〈 … 〉 All fullness dwells: this hath been spoken of i• 〈 … 〉14.
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verse, we will onely speake of that, not then handled.
verse, we will only speak of that, not then handled.
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It pleased: it is onely so to be set downe, for the father is not in the Greeke:It pleased: it is only so to be Set down, for the father is not in the Greek:
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howsoeuer it be of Diuines thought to be ment of the father:
howsoever it be of Divines Thought to be meant of the father:
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yet it seemeth rather to be vnderstood, that it pleased God the father God the Sonne himselfe, and the holy Ghost.
yet it seems rather to be understood, that it pleased God the father God the Son himself, and the holy Ghost.
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Againe, by reconciling is ment to reconcile, not to his father onely, but to himselfe, and to the holy Ghost also.
Again, by reconciling is meant to reconcile, not to his father only, but to himself, and to the holy Ghost also.
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An other point, not obserued before, in that he saith, by himselfe, which may seeme to be a surplusage of words,
an other point, not observed before, in that he Says, by himself, which may seem to be a surplusage of words,
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but in regard of the corruption that should arise, he saith that this sacrifice is to be offered by himselfe alone, where we are to be referred to the further proofe of it in the Epistle to the Hebrewes, where the Apostle saith that CHRIST hath, By himselfe purged our sinnes.
but in regard of the corruption that should arise, he Says that this sacrifice is to be offered by himself alone, where we Are to be referred to the further proof of it in the Epistle to the Hebrews, where the Apostle Says that CHRIST hath, By himself purged our Sins.
cc-acp p-acp n1 pp-f dt n1 cst vmd vvi, pns31 vvz cst d n1 vbz pc-acp vbi vvn p-acp px31 av-j, c-crq pns12 vbr pc-acp vbi vvn p-acp dt jc n1 pp-f pn31 p-acp dt n1 p-acp dt njpg2, c-crq dt n1 vvz cst np1 vhz, p-acp px31 vvn po12 n2.
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All things Quest. Why not all men? for men onely are saued and reconciled vnto God, hauing been his enimies.All things Quest. Why not all men? for men only Are saved and reconciled unto God, having been his enemies.
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Answer. True, for it is not ment of the Angels, nor of the other creatures. And yet all these dumbe and vnreasonable creatures haue restauration by the death of CHRIST. Answer. True, for it is not meant of the Angels, nor of the other creatures. And yet all these dumb and unreasonable creatures have restauration by the death of CHRIST.
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For the Heauens and earth and all things shall be renued, and the sunne shall haue double the light it hath,
For the Heavens and earth and all things shall be renewed, and the sun shall have double the Light it hath,
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and therefore the vertue of CHRISTS sufferings reacheth euen to them.
and Therefore the virtue of CHRIST sufferings reaches even to them.
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But yet these can not be said to be reconciled vnto God, because they were neuer his enemies,
But yet these can not be said to be reconciled unto God, Because they were never his enemies,
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how be it, by reason of the sinne of man, they were pertakers with him of the curse of God.
how be it, by reason of the sin of man, they were partakers with him of the curse of God.
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But by reconciling, all things, is here ment all the children of God, that are alreadie in heauen,
But by reconciling, all things, is Here meant all the children of God, that Are already in heaven,
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or in earth, or shall be to the end of the world. The end of the ninth Sermon.
or in earth, or shall be to the end of the world. The end of the ninth Sermon.
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The tenth Sermon. COLOSS. 1. V. 21. 22.
The tenth Sermon. COLOSS. 1. V. 21. 22.
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21 And you which were in times past strangers and enemies, because your minds were set in euill workes, hath he now also reconciled,
21 And you which were in times passed Strangers and enemies, Because your minds were Set in evil works, hath he now also reconciled,
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22 In the body of his flesh through death, to make you holy and vnblameable, and without fault in his sight,
22 In the body of his Flesh through death, to make you holy and unblameable, and without fault in his sighed,
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THE Apostle Saint Paule hauing set forth vnto vs the rich redemption of the world by the blood of CHRIST, doth now shew how the same doth agree vnto the Colossians themselues.
THE Apostle Saint Paul having Set forth unto us the rich redemption of the world by the blood of CHRIST, does now show how the same does agree unto the colossians themselves.
dt n1 n1 np1 vhg vvn av p-acp pno12 dt j n1 pp-f dt n1 p-acp dt n1 pp-f np1, vdz av vvi c-crq dt d vdz vvi p-acp dt njp2 px32.
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Wherefore hauing reconciled all vnto himselfe, he hath also reconciled you: which benefit that it may the better be esteemed, consider what you were,
Wherefore having reconciled all unto himself, he hath also reconciled you: which benefit that it may the better be esteemed, Consider what you were,
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when he reconciled you, strangers from God, yea enemies in your very vnderstanding, which is the chiefest,
when he reconciled you, Strangers from God, yea enemies in your very understanding, which is the chiefest,
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and therefore much more in other parts; which enmity was made manifest by your euill workes.
and Therefore much more in other parts; which enmity was made manifest by your evil works.
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I say now he hath reconciled you (in his humane nature like vnto ours) by his death, to the end he might make you holy,
I say now he hath reconciled you (in his humane nature like unto ours) by his death, to the end he might make you holy,
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and without spot and blameles in all sincerity as before himselfe. And this reconciliation know no otherwise to belong vnto you;
and without spot and blameless in all sincerity as before himself. And this reconciliation know no otherwise to belong unto you;
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vnlesse you abide grounded and setled in faith, & be not carryed away from the hope you haue had in the Gospel.
unless you abide grounded and settled in faith, & be not carried away from the hope you have had in the Gospel.
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The truth wherof appeareth in that so short a time it hath bene Preached to all Nations vnder the cope of heauen;
The truth whereof appears in that so short a time it hath be Preached to all nations under the cope of heaven;
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of which Gospell I my selfe also am a Minister.
of which Gospel I my self also am a Minister.
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Wherein it ought not dismay you that I am in bonds, seeing I my selfe doe reioyce in it:
Wherein it ought not dismay you that I am in bonds, seeing I my self do rejoice in it:
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seeing also it is, not for redemption (which CHRIST himselfe alone hath wrought) but for the confirmation of your faith, and example of your patience.
seeing also it is, not for redemption (which CHRIST himself alone hath wrought) but for the confirmation of your faith, and Exampl of your patience.
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And seeing thereby are fulfilled the passions, which are yet wanting vnto the body of CHRIST, which is the Church, which must bee like vnto CHRIST her Head in suffering, that it may be like vnto him in glory.
And seeing thereby Are fulfilled the passion, which Are yet wanting unto the body of CHRIST, which is the Church, which must be like unto CHRIST her Head in suffering, that it may be like unto him in glory.
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And finally seeing it is not for your good alone, but for the good of the whole body of CHRIST which is his Church.
And finally seeing it is not for your good alone, but for the good of the Whole body of CHRIST which is his Church.
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Whereof as of the Gospell I am a Minister, & that by the ordinance of God, who hath committed a stewardship vnto mee, that in you also might be fulfilled the word of God;
Whereof as of the Gospel I am a Minister, & that by the Ordinance of God, who hath committed a stewardship unto me, that in you also might be fulfilled the word of God;
c-crq c-acp pp-f dt n1 pns11 vbm dt n1, cc cst p-acp dt n1 pp-f np1, r-crq vhz vvn dt n1 p-acp pno11, cst p-acp pn22 av vmd vbi vvn dt n1 pp-f np1;
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I meane the secret of the Gospell, so worthily called, for that it hath bene hidden from all times and generations hitherto,
I mean the secret of the Gospel, so worthily called, for that it hath be hidden from all times and generations hitherto,
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and now is made manifest, not to all, but to his Saints:
and now is made manifest, not to all, but to his Saints:
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Euen to as many, as God of his good will would make knowne the glorious riches of this secret vnto, amongst the Gentiles;
Even to as many, as God of his good will would make known the glorious riches of this secret unto, among the Gentiles;
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which glorious riches is CHRIST in you, the same alone, by whom we may hope for glory;
which glorious riches is CHRIST in you, the same alone, by whom we may hope for glory;
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the same also whom we preach, partly admonishing all sorts of men, partly teaching all sorts of men all heauenly wisedome, thereby to present men of all sorrs perfectly wise and blessed through IESVS CHRIST:
the same also whom we preach, partly admonishing all sorts of men, partly teaching all sorts of men all heavenly Wisdom, thereby to present men of all sorrs perfectly wise and blessed through JESUS CHRIST:
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whereunto I labour sore, striuing forcebly, which yet would be vnfruitfully, were it not that God worketh by his Spirit mightily, with my Ministery.
whereunto I labour soar, striving forcebly, which yet would be unfruitfully, were it not that God works by his Spirit mightily, with my Ministry.
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The summe of all is, that the Colossians, in the generall redemption of mankind by CHRIST, through the working of the Spirit haue their part, vpon condition,
The sum of all is, that the colossians, in the general redemption of mankind by CHRIST, through the working of the Spirit have their part, upon condition,
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if they abide in the truth to the end.
if they abide in the truth to the end.
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The parts are 1 A particular application of the common benefits of CHRISTS redemption vnto the Colossians. 2 An exhortation to perseuerance, that they may bee truely pertakers of that redemption.
The parts Are 1 A particular application of the Common benefits of CHRIST redemption unto the colossians. 2 an exhortation to perseverance, that they may be truly partakers of that redemption.
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The summe whereof is to set forth vnto vs, the benefit of God bestowed vpon the Colossians, to the end that they should be holy. Wherein we consider:
The sum whereof is to Set forth unto us, the benefit of God bestowed upon the colossians, to the end that they should be holy. Wherein we Consider:
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First, the application of the benefits of CHRIST to the Colossians: Secondly, the end of this redemption, that they should bee holy, without spot, and vnblameable. For the application; it appeareth herein:
First, the application of the benefits of CHRIST to the colossians: Secondly, the end of this redemption, that they should be holy, without spot, and unblameable. For the application; it appears herein:
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for when he saith, you hath he reconciled; he declareth the wonderfull kindnesse of God towards thē, viz. the Colossians, for though that there be a redemption wrought,
for when he Says, you hath he reconciled; he Declareth the wonderful kindness of God towards them, viz. the colossians, for though that there be a redemption wrought,
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yet if the Colossians could not apply it to themselues, nor haue any hope that it belonged to them, they were not the better for it;
yet if the colossians could not apply it to themselves, nor have any hope that it belonged to them, they were not the better for it;
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Nay, it is the worse, when as a blessing being abroad, is yet neglected, and not obteined of some, when as others get it.
Nay, it is the Worse, when as a blessing being abroad, is yet neglected, and not obtained of Some, when as Others get it.
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And therefore our Sauior CHRIST, speaking to the obstinate Iewes, saith: ye shall see the Prophets in heauen, and.
And Therefore our Saviour CHRIST, speaking to the obstinate Iewes, Says: you shall see the prophets in heaven, and.
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your selues shut out; yee shall see it, arguing the greatnesse of the iudgemnt. your selves shut out; ye shall see it, arguing the greatness of the iudgemnt.
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Here then we are to learne, to try whether we our selues haue any part or portion in the same,
Here then we Are to Learn, to try whither we our selves have any part or portion in the same,
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& whether we be not those, which onely shall see the same, and not feele it in our selues,
& whither we be not those, which only shall see the same, and not feel it in our selves,
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and that we are of those that enioy it, and not such as onely heare tell of it.
and that we Are of those that enjoy it, and not such as only hear tell of it.
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For euen as if there should be a thousand Rebels, and a pardon granted to some ten,
For even as if there should be a thousand Rebels, and a pardon granted to Some ten,
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or an hundred, if a man know not that hee is one of the men, which should bee pardoned, what should it profite him to know there is a pardon?
or an hundred, if a man know not that he is one of the men, which should be pardoned, what should it profit him to know there is a pardon?
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And as if any should heare of a treasure found, and yet be not sure that he hath part in it, what auaileth it him? so it is in the case of our Redemption,
And as if any should hear of a treasure found, and yet be not sure that he hath part in it, what avails it him? so it is in the case of our Redemption,
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when as wee know not that this fauour belongeth to vs. And when as wee onely can say that there are some that shall bee redeemed,
when as we know not that this favour belongeth to us And when as we only can say that there Are Some that shall be redeemed,
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and can talke of the saluation of others, and not of our owne: how can wee bee truely thankfull?
and can talk of the salvation of Others, and not of our own: how can we be truly thankful?
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This serueth to confute the Papists, which say that this is a presumptuous doctrine to bee assured of our saluation.
This serveth to confute the Papists, which say that this is a presumptuous Doctrine to be assured of our salvation.
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But we see the Apostle dealeth otherwise to the Colossians, for he assureth the Colossians of their redemption.
But we see the Apostle deals otherwise to the colossians, for he assureth the colossians of their redemption.
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And it is farre otherwise with the possession of our saluation, then with worldly possessions, which possession may bee lost, And it is Far otherwise with the possession of our salvation, then with worldly possessions, which possession may be lost,
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but this cannot bee taken away.
but this cannot be taken away.
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Now against the wretched opinion of the Papists we out of Genesis 15. and 17. are to consider, that seeing the Lord saith, (making his couenant to Abraham) I am thy God, thou art my seruant, why should not the couenant of God make Abraham say againe, Thou art my God, I am thy seruant? Hos. 2. 23. I will say to them, which were not my people, Thou art my people,
Now against the wretched opinion of the Papists we out of Genesis 15. and 17. Are to Consider, that seeing the Lord Says, (making his Covenant to Abraham) I am thy God, thou art my servant, why should not the Covenant of God make Abraham say again, Thou art my God, I am thy servant? Hos. 2. 23. I will say to them, which were not my people, Thou art my people,
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and they shall say, Thou art my God. and they shall say, Thou art my God.
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Quest. How could Saint Paul know this, seeing there are so many deceits, and turnings of Hypocrisy in a mans heart, that a man can hardly know any thing of certaine in himselfe.Quest. How could Saint Paul know this, seeing there Are so many Deceits, and turnings of Hypocrisy in a men heart, that a man can hardly know any thing of certain in himself.
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Ans. The Apostle might know, and we may well know, that wheresoeuer God doth spread the banner of the Gospell, there are some, that are certainely called and elected. Ans. The Apostle might know, and we may well know, that wheresoever God does spread the banner of the Gospel, there Are Some, that Are Certainly called and elected.
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Indeed there are many that are Reprobates and Hypocrites, but yet so long as the Gospell was there, the Apostle might know, that there were some Elect.
Indeed there Are many that Are Reprobates and Hypocrites, but yet so long as the Gospel was there, the Apostle might know, that there were Some Elect.
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Hereby we learne, that we are surely and vndoutedly to know, that wheresoeuer the Gospell is Preached, there is a Church planted,
Hereby we Learn, that we Are surely and undoubtedly to know, that wheresoever the Gospel is Preached, there is a Church planted,
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and there are people which God hath chosen to saue eternally.
and there Are people which God hath chosen to save eternally.
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Contrarily, this confuteth those, that for corruptions in the Church, will vtterly deface the Chuch of God,
Contrarily, this confuteth those, that for corruptions in the Church, will utterly deface the Church of God,
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and make it to be no Church, and forsake it. For where the Gospell is Preached by authority from God, there is CHRISTS throne erected.
and make it to be no Church, and forsake it. For where the Gospel is Preached by Authority from God, there is CHRIST throne erected.
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The vse of this is to teach vs, that when the Lord calleth vnto vs by his word,
The use of this is to teach us, that when the Lord calls unto us by his word,
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and stretcheth the armes of his Gospell, to receiue those that come, we are to go vnto him,
and Stretcheth the arms of his Gospel, to receive those that come, we Are to go unto him,
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and receiue him, least if wee doe not, hee close his hands, and with-draw his Gospell from vs,
and receive him, lest if we do not, he close his hands, and withdraw his Gospel from us,
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and leaue vs in a desperate and miserable estate.
and leave us in a desperate and miserable estate.
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To the further setting forth of their excellent estate he seteth downe their cursed estate before.
To the further setting forth of their excellent estate he seateth down their cursed estate before.
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Here then we learne, that to the end we may see the excellency of our happie estate in CHRIST, we are to see what a cursed and wretched condition we were in by our nature. Here then we Learn, that to the end we may see the excellency of our happy estate in CHRIST, we Are to see what a cursed and wretched condition we were in by our nature.
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And indeed we can neuer in any measure see the notable redemption of vs by CHRIST,
And indeed we can never in any measure see the notable redemption of us by CHRIST,
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nor can neuer be thankefull vnto God before that be felt of vs. The full man, saith Salomon, loaths hony, the sweetest thing.
nor can never be thankful unto God before that be felt of us The full man, Says Solomon, Loathes honey, the Sweetest thing.
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And a man though sicke, yet if he feell not his disease, will neuer seeke to the Phisitian.
And a man though sick, yet if he feel not his disease, will never seek to the physician.
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So it is in our estate of saluation, that because we see not how lothsome we were naturally, we can not discerne the wonderfull glory offered.
So it is in our estate of salvation, that Because we see not how loathsome we were naturally, we can not discern the wonderful glory offered.
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Hence it was that the Papists being filled, with their Merits, Dirges, Masses, &c. could not see the pretiousnesse of CHRIST,
Hence it was that the Papists being filled, with their Merits, Dirges, Masses, etc. could not see the Preciousness of CHRIST,
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and therefore sought not to him.
and Therefore sought not to him.
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And, we, though we are by Gods mercy deliuered from the sincke of Idolatry, yet we do not wey sufficiently our redemption,
And, we, though we Are by God's mercy Delivered from the sink of Idolatry, yet we do not weigh sufficiently our redemption,
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because we do not see narrowly into our sinnes, nor behold the vilenesse of them;
Because we do not see narrowly into our Sins, nor behold the vileness of them;
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indeed we confesse in generall we are sinners &c. but the cause of our Frosennesse is for that we doe not see the horriblenesse of our sinnes.
indeed we confess in general we Are Sinners etc. but the cause of our Frosennesse is for that we do not see the horribleness of our Sins.
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And therfore we are to studie, and to looke diligently into the glasse of Gods word, wherein we may see our sinnes in their proper coulors.
And Therefore we Are to study, and to look diligently into the glass of God's word, wherein we may see our Sins in their proper colours.
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Indeed if men be once touched with the sense of sinne by the hand of God,
Indeed if men be once touched with the sense of sin by the hand of God,
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then will they cry, oh the goodnesse of God! &c. then they will acknowledge it to be the most precious thing that is, to be assured of the fauour of God. It followeth.
then will they cry, o the Goodness of God! etc. then they will acknowledge it to be the most precious thing that is, to be assured of the favour of God. It follows.
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Strangers: viz. in regard of the inheritance of God, we haue no lot nor portion with CHRIST, before our redemption. Strangers: viz. in regard of the inheritance of God, we have no lot nor portion with CHRIST, before our redemption.
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Againe without CHRIST we are strangers from the Citie of God, from the heauenly Ierusalem, and we are vagabonds and rogues from the common wealth of God.
Again without CHRIST we Are Strangers from the city of God, from the heavenly Ierusalem, and we Are vagabonds and rogues from the Common wealth of God.
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Whereas if we be pertakers of CHRIST, we are of the Citie of God, of the heauenly Citie, which came downe from aboue.
Whereas if we be partakers of CHRIST, we Are of the city of God, of the heavenly city, which Come down from above.
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And if to be a Burgesse and free Cittizen, be such an excellēt thing, as in the world it is accounted highly:
And if to be a Burgess and free Citizen, be such an excellent thing, as in the world it is accounted highly:
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for wee see when as Paule said he was a Cittizen of Rome, Lisias said, I bought it with a great price.
for we see when as Paul said he was a Citizen of Room, Lysias said, I bought it with a great price.
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And saith he, dare you beat a Cittizen.
And Says he, Dare you beatrice a Citizen.
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But how much more excellent and precious a thing is it to be a freeman in the heauenly Citie of God?
But how much more excellent and precious a thing is it to be a freeman in the heavenly city of God?
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Now if we be Citizens of Gods Citie, then foloweth an other point, that we must be strangers from the world.
Now if we be Citizens of God's city, then Followeth an other point, that we must be Strangers from the world.
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And therefore if we be not strangers from the world, from drunkenesse, from our pleasures, from our riches, &c. we are strangers from God. It followeth.
And Therefore if we be not Strangers from the world, from Drunkenness, from our pleasures, from our riches, etc. we Are Strangers from God. It follows.
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Enemies, not onely strangers, but enemies.Enemies, not only Strangers, but enemies.
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For howsoeuer with men they may be strangers one to an other, but yet may be in league together,
For howsoever with men they may be Strangers one to an other, but yet may be in league together,
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but with God it is not so. For if we be strangers, we are enemies to God, which is a fearfull thing,
but with God it is not so. For if we be Strangers, we Are enemies to God, which is a fearful thing,
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for if God be our enemy, what can all freinds do vs good? And if the anger of a King be death,
for if God be our enemy, what can all Friends do us good? And if the anger of a King be death,
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then what is the anger of the King of Kings?
then what is the anger of the King of Kings?
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The anger of God we may see in Iob, who howsoeuer he was the child of God,
The anger of God we may see in Job, who howsoever he was the child of God,
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yet in his owne feeling he thought God to be his enemy. And therefore feeling the anger of God he could not rest:
yet in his own feeling he Thought God to be his enemy. And Therefore feeling the anger of God he could not rest:
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when it was morning he desired it were euening &c. And Dauid, saith the Lord had shot his arrowes at him,
when it was morning he desired it were evening etc. And David, Says the Lord had shot his arrows At him,
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& that nothing was soūd in him by reasō of Gods anger
& that nothing was found in him by reason of God's anger
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Quest. How can we be said to haue been Gods enemies, seeing he alwaies loued vs from the beginning of the world? And therefore whether is this enmity to be considered, actiuely,Quest. How can we be said to have been God's enemies, seeing he always loved us from the beginning of the world? And Therefore whither is this enmity to be considered, actively,
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or passiuely in regard of God or of our selues?
or passively in regard of God or of our selves?
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Answer. True it is God loued vs from the beginning of the world, but that was in regard of CHRIST, in regard of our selues he hated vs, we were his enemies: Answer. True it is God loved us from the beginning of the world, but that was in regard of CHRIST, in regard of our selves he hated us, we were his enemies:
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And had it not been for the loue in CHRIST, we should not haue abidden in his presence,
And had it not been for the love in CHRIST, we should not have abidden in his presence,
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but had been consumed and therefore we haue to praise God, that in loue he spared vs so long, till he called vs,
but had been consumed and Therefore we have to praise God, that in love he spared us so long, till he called us,
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and sent meanes of calling vs. It followeth.
and sent means of calling us It follows.
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Mind: We were enemies therein, which is the principall part of the soule, and therefore we were much more enemies in the inseriour faculties, in our grosse affections, of feare, anger,Mind: We were enemies therein, which is the principal part of the soul, and Therefore we were much more enemies in the inseriour faculties, in our gross affections, of Fear, anger,
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and in regard of loue, and also of our bodie.
and in regard of love, and also of our body.
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Doctrine. We learne that seing we are thus enemies, there is nothing in vs but corruption and enm•ties in our thoughts, words, and deeds.Doctrine. We Learn that sing we Are thus enemies, there is nothing in us but corruption and enm•ties in our thoughts, words, and Deeds.
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Which is contrary to the Papists, which will make vs that we can merit at the hand of God by our good works.
Which is contrary to the Papists, which will make us that we can merit At the hand of God by our good works.
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But if the tree be corrupt, what shall the fruite be? For the reconciliation by CHRIST we haue heard of it before.
But if the tree be corrupt, what shall the fruit be? For the reconciliation by CHRIST we have herd of it before.
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The end of our reconciliation is in the next words expressed: which is sanctification, which is the end we why are redeemed.
The end of our reconciliation is in the next words expressed: which is sanctification, which is the end we why Are redeemed.
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This the Apostle setteth out by the three words.
This the Apostle sets out by the three words.
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The first word signifieth, that which is not earthly, viz. that our minds should be caried from earthly things to heauenly.
The First word signifies, that which is not earthly, viz. that our minds should be carried from earthly things to heavenly.
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The second is without spot. viz. not a man that is not charged with blame, but which being blamed, is not truly nor iustly blamed.
The second is without spot. viz. not a man that is not charged with blame, but which being blamed, is not truly nor justly blamed.
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The third word, signifieth a man, that cannot be iustly brought into iudgemēt before the magistrate, or before the Church.
The third word, signifies a man, that cannot be justly brought into judgement before the magistrate, or before the Church.
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Signifying, that a man, not onely may befree frō great crimes, but euen from all, that may be reprehended by other inferiour men.
Signifying, that a man, not only may befree from great crimes, but even from all, that may be reprehended by other inferior men.
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And here is ment not onely to walke vnblamable before men, but euen before God, to walke vprightly and sincerely.
And Here is meant not only to walk Unblamable before men, but even before God, to walk uprightly and sincerely.
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So that sanctification is the end of our redemption. That the Gospell should not be euill spoken of.
So that sanctification is the end of our redemption. That the Gospel should not be evil spoken of.
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Here is confuted Iustification by good works.
Here is confuted Justification by good works.
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For seeing good works are the end, and the effects of our saluation and come after our redemption, they cannot then be the causes of the same,
For seeing good works Are the end, and the effects of our salvation and come After our redemption, they cannot then be the Causes of the same,
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and as the fruite commeth after the trees, so doe good works after from righteousnesse, which is as the Tree, that beareth them.
and as the fruit comes After the trees, so do good works After from righteousness, which is as the Tree, that bears them.
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The end of the tenth Sermon.
The end of the tenth Sermon.
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The eleuenth Sermon. COLOSS. 1. V. 24. to the end.
The Eleventh Sermon. COLOSS. 1. V. 24. to the end.
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23 If yee continue grounded and established in the faith, and bee not moued away from the hope of the Gospell, whereof ye have heard,
23 If ye continue grounded and established in the faith, and be not moved away from the hope of the Gospel, whereof you have herd,
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and which hath bene Preached to euery creature, which is vnder heauen, whereof I Paul am a Minister.
and which hath be Preached to every creature, which is under heaven, whereof I Paul am a Minister.
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24 Now reioyce I in my sufferings for you, and fulfill the rest of the afflictions of CHRIST in my flesh,
24 Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of CHRIST in my Flesh,
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for his bodies sake, which is the Church.
for his bodies sake, which is the Church.
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25 Whereof I am a Minister, according to the dispensation of God, which is giuen me vnto you-ward, to fulfill the word of God.
25 Whereof I am a Minister, according to the Dispensation of God, which is given me unto unde, to fulfil the word of God.
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26 Which is the mystery hid since the world beganne, and from all ages, but now is made manifest to his Saints.
26 Which is the mystery hid since the world began, and from all ages, but now is made manifest to his Saints.
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27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles, which riches is CHRIST in you, the hope of glory.
27 To whom God would make known what is the riches of his glorious mystery among the Gentiles, which riches is CHRIST in you, the hope of glory.
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28 Whom we preach, admonishing euery man and teaching euery man in all wisedome, that wee may present euery man perfect in CHRIST IESVS.
28 Whom we preach, admonishing every man and teaching every man in all Wisdom, that we may present every man perfect in CHRIST JESUS.
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29 Whereunto I also labour and striue according to his working, which worketh in me mightily.
29 Whereunto I also labour and strive according to his working, which works in me mightily.
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THe Apostle hauing set forth the redemption brought vnto vs by our Sauiour and hauing shewed that the Colossians had a part in that redemption, hee commeth to set forth vnto vs a condition, Whereupon his grace and mercy of God is bestowed vpon them, viz. no other but this:
THe Apostle having Set forth the redemption brought unto us by our Saviour and having showed that the colossians had a part in that redemption, he comes to Set forth unto us a condition, Whereupon his grace and mercy of God is bestowed upon them, viz. no other but this:
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If ye continue grounded and setled in the faith, and be not moued away from the hope of the Gospell, yee haue heard of, &c. The sense hath bene before metaphrastically set downe.If you continue grounded and settled in the faith, and be not moved away from the hope of the Gospel, ye have herd of, etc. The sense hath be before metaphrastical Set down.
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The summe containes an earnest exhortation and effectuall vnto constancy, and abiding in the truth they haue receiued.
The sum contains an earnest exhortation and effectual unto constancy, and abiding in the truth they have received.
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First, consider the exhortation, which Saint Paul giueth to the Colossians, and in them to all the children of God, to abide in the true faith.
First, Consider the exhortation, which Saint Paul gives to the colossians, and in them to all the children of God, to abide in the true faith.
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Secondly, the reason and grounds, whereon this exhortation is laid, many, sundry, and strong.
Secondly, the reason and grounds, whereon this exhortation is laid, many, sundry, and strong.
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First, for the exhortation to continue in the truth, to which men are perswaded by many reasons,
First, for the exhortation to continue in the truth, to which men Are persuaded by many Reasons,
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for otherwise they haue no part in CHRIST, no part in the reconciliation or sanctification by CHRIST,
for otherwise they have no part in CHRIST, no part in the reconciliation or sanctification by CHRIST,
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for this is necessary to all the children of God to continue vnto the end:
for this is necessary to all the children of God to continue unto the end:
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Therefore ( Math. 24.) our Sauiour speaking of the great troubles, which should come, saith:
Therefore (Math. 24.) our Saviour speaking of the great Troubles, which should come, Says:
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he that continueth to the end shall be saued. he that Continueth to the end shall be saved.
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We see example of those that hauing professed, go backe, leese their hope and the comforts of Gods children, L•ts wife though she went not backe,
We see Exampl of those that having professed, go back, lose their hope and the comforts of God's children, L•ts wife though she went not back,
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but desired to go to Sodom, in regard of wealth, & riches, & therefore our Sauiour saith, Remember Lott wife.
but desired to go to Sodom, in regard of wealth, & riches, & Therefore our Saviour Says, remember Lott wife.
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Thus wee see the children of Israel in Exod. that though they went out of Aegypt with ioy and gladnesse,
Thus we see the children of Israel in Exod that though they went out of Egypt with joy and gladness,
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yet feeling after want of meate in the wildernesse, wished to returne into Aegypt: and therefore it is said, they should not enter into the Lords rest:
yet feeling After want of meat in the Wilderness, wished to return into Egypt: and Therefore it is said, they should not enter into the lords rest:
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viz: the spirituall Cannan. Let vs beware therefore of Apostacy, and that wee runne not in vaine.videlicet: the spiritual Canaan. Let us beware Therefore of Apostasy, and that we run not in vain.
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For it were better wee had neuer professed at all, then hauing once professed the truth, afterward to fall away, and to returne like a dogge to his vomite:
For it were better we had never professed At all, then having once professed the truth, afterwards to fallen away, and to return like a dog to his vomit:
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It is a great matter to enter into the profession of CHRIST, and if wee doe not continue,
It is a great matter to enter into the profession of CHRIST, and if we do not continue,
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but depart from it, it had bene better we had neuer knowne, nor professed it.
but depart from it, it had be better we had never known, nor professed it.
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Therefore wee reade in the Actes that Barnabas admonish'd the brethren of Antioch, to continue in the grace of God.
Therefore we read in the Acts that Barnabas admonished the brothers of Antioch, to continue in the grace of God.
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One notable degree of contiuance is to haue a purpose to continue: One notable degree of contiuance is to have a purpose to continue:
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and therefore those that haue not this purpose to abide in the truth, come life, come death;
and Therefore those that have not this purpose to abide in the truth, come life, come death;
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but rather purpose, if an other time should come, they are as ready for that,
but rather purpose, if an other time should come, they Are as ready for that,
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as for this, they are nothing but hypocrites, and haue a witnesse in their owne heart of their condemnation.
as for this, they Are nothing but Hypocrites, and have a witness in their own heart of their condemnation.
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And we must not onely haue a purpose, but wee must labour to bee strong,
And we must not only have a purpose, but we must labour to be strong,
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and vse all meanes for the confirming of vs, calling on the name of God for it.
and use all means for the confirming of us, calling on the name of God for it.
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For Peter had a purpose indeed not to deny CHRIST, but to stand for him:
For Peter had a purpose indeed not to deny CHRIST, but to stand for him:
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but yet he denied him grosly, because he did not call earnestly vnto the Lord for strenght,
but yet he denied him grossly, Because he did not call earnestly unto the Lord for strength,
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neither did vse the meanes of absteyning himselfe from danger before hee was called, but would needs runne into danger to the high Priests house,
neither did use the means of abstaining himself from danger before he was called, but would needs run into danger to the high Priests house,
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and leane too much vpon himselfe.
and lean too much upon himself.
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Againe, we learne, that they that are once truly reconciled & called, shal abide for euer:
Again, we Learn, that they that Are once truly reconciled & called, shall abide for ever:
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for the Apostle saith, they are reconciled, if they continue and abide; and therefore if they abide not they are not truely reconciled and sanctified:
for the Apostle Says, they Are reconciled, if they continue and abide; and Therefore if they abide not they Are not truly reconciled and sanctified:
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So that this is a true doctrine, a Saint once, a Saint euer, & that if God once loue vs, he will neuer forsake vs. As Rom. 8. Neither life, nor death, &c. shall seperate vs, from the loue of God in CHRIST.
So that this is a true Doctrine, a Saint once, a Saint ever, & that if God once love us, he will never forsake us As Rom. 8. Neither life, nor death, etc. shall separate us, from the love of God in CHRIST.
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And here it is that our Sauiour prayeth for all:
And Here it is that our Saviour Prayeth for all:
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Iohn 17. not onely for Peter, but for all that shall beleeue by the doctrine of his Apostles vnto the worlds end, euen for all the faithfull; John 17. not only for Peter, but for all that shall believe by the Doctrine of his Apostles unto the world's end, even for all the faithful;
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and hee was heard in his prayer, and therefore it is vnpossible that they which beleeue should perish.
and he was herd in his prayer, and Therefore it is unpossible that they which believe should perish.
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Mat. 24. They shall seduce if it were possible, the Elect: so that it is impossible for the Elect to perish.Mathew 24. They shall seduce if it were possible, the Elect: so that it is impossible for the Elect to perish.
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And those onely are elected which beleeue: Therefore it is said, that those beleeued that were chosen to life.
And those only Are elected which believe: Therefore it is said, that those believed that were chosen to life.
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And therefore wee see that the inheritance which God hath giuen vnto vs, by his son, we cannot be disherited of, CHRISTS Sheepe shall not perish:
And Therefore we see that the inheritance which God hath given unto us, by his son, we cannot be disherited of, CHRIST Sheep shall not perish:
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none shall pul them, out of his hands, nor depriue them of that life, which in him is laid vp for them.
none shall pull them, out of his hands, nor deprive them of that life, which in him is laid up for them.
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Obiect. If those that beleeue, cannot fall away, but must necessarily bee saued, what then needs these manifold exhortations and reasons? it is in vaine for the Preachers to enforce them so much,Object. If those that believe, cannot fallen away, but must necessarily be saved, what then needs these manifold exhortations and Reasons? it is in vain for the Preachers to enforce them so much,
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and for vs to come to heare, This is obiected of the Papists, who would haue vs stand in doubt of our Election,
and for us to come to hear, This is objected of the Papists, who would have us stand in doubt of our Election,
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and their reason is this, because the Apostle stands vpon this so much, because men may fall away.
and their reason is this, Because the Apostle Stands upon this so much, Because men may fallen away.
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Ans. But these haue a good agreement, for God which hath ordained wee should not perish, hath ordained vs these meanes of his Ministers, whereby wee should not perish. Ans. But these have a good agreement, for God which hath ordained we should not perish, hath ordained us these means of his Ministers, whereby we should not perish.
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We know out of the Scripture that euery mans time is set of God, which he shall not passe,
We know out of the Scripture that every men time is Set of God, which he shall not pass,
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as the Prophet in the Psalme; my daies are in thyne hand ô Lord:
as the Prophet in the Psalm; my days Are in thine hand o Lord:
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And because God hath appointed me my dayes, is it a reasonable speach that therefore I should not vse meanes to prolong my life to that time, by food, apparell &c. is this reason?
And Because God hath appointed me my days, is it a reasonable speech that Therefore I should not use means to prolong my life to that time, by food, apparel etc. is this reason?
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Againe, Gen. 9 God hath promised after drowning of the world, that the world should neuer be drowned,
Again, Gen. 9 God hath promised After drowning of the world, that the world should never be drowned,
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and that there should be haruest to the worlds end:
and that there should be harvest to the world's end:
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should not men therefore sow and reape their corne? it is a foolish thing to deny it.
should not men Therefore sow and reap their corn? it is a foolish thing to deny it.
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Acts. 27. When Paule was in danger, the Lord told him that not a man should be lost: it was most true:Acts. 27. When Paul was in danger, the Lord told him that not a man should be lost: it was most true:
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and the Lord hauing promised, would performe:
and the Lord having promised, would perform:
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yet after when the mariners would haue gone away, saith the Apostle, vnles these stay we shall not be safe.
yet After when the Mariners would have gone away, Says the Apostle, unless these stay we shall not be safe.
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So that as the Lord hath promised, so he hath prouided, that the things should be effected by meanes.
So that as the Lord hath promised, so he hath provided, that the things should be effected by means.
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For the setting forth of this he vseth two similitudes, one drawne from a ground or foundation:
For the setting forth of this he uses two Similitudes, one drawn from a ground or Foundation:
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that as in Mathew the house founded on the rocke cannot be ouerthrowne;
that as in Matthew the house founded on the rock cannot be overthrown;
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so they that are grounded on CHRIST, by faith, Mathew 16. 18. the very gates of hell shall not preuaile against them.
so they that Are grounded on CHRIST, by faith, Matthew 16. 18. the very gates of hell shall not prevail against them.
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The second similitude is in the word Setled, taken from the sitting of the body, which when it is set is more firme, and steddy.
The second similitude is in the word Settled, taken from the sitting of the body, which when it is Set is more firm, and steady.
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By which two similitudes he sheweth what manner of faith we should haue.
By which two Similitudes he shows what manner of faith we should have.
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For the further proofe of this, he vseth another reason viz. if yea be not remoued from the hope of those things, you are in expectation of.
For the further proof of this, he uses Another reason viz. if yea be not removed from the hope of those things, you Are in expectation of.
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So that two things are required: one, that we be not remoued from faith nor leese our faith.
So that two things Are required: one, that we be not removed from faith nor lose our faith.
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Secondly that we be not remoued from hope nor leese our hope. The difference betweene these 2. graces is this.
Secondly that we be not removed from hope nor lose our hope. The difference between these 2. graces is this.
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Faith apprehends and layes hold on the grace and mercy of God in CHRIST. Hope layeth hold on the fruite of this grace, which is eternall life:
Faith apprehends and lays hold on the grace and mercy of God in CHRIST. Hope Layeth hold on the fruit of this grace, which is Eternal life:
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and faith regards the word of the promise, but hope looks to the thing promised.
and faith regards the word of the promise, but hope looks to the thing promised.
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The reason then is, that we should abide in the truth, because we looke and hope for euerlasting life, the blessednesse laid vp for the children of God.
The reason then is, that we should abide in the truth, Because we look and hope for everlasting life, the blessedness laid up for the children of God.
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If there were no other reason, but to abide on the commandement of God, who commands vs to walke in obedience,
If there were no other reason, but to abide on the Commandment of God, who commands us to walk in Obedience,
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nay though we should be damned, yet we are to giue obedience to the commandements of God.
nay though we should be damned, yet we Are to give Obedience to the Commandments of God.
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But when as God vseth this reason of alluring vs by propounding euerlasting life to vs, that ought much more to incourage vs hereunto.
But when as God uses this reason of alluring us by propounding everlasting life to us, that ought much more to encourage us hereunto.
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Men are naturally bent to desire honour, riches &c. The Lord here propoundeth to vs the greatest happinesse that can be,
Men Are naturally bent to desire honour, riches etc. The Lord Here propoundeth to us the greatest happiness that can be,
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euen in the kingdome of heauen.
even in the Kingdom of heaven.
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1. Cor. 9. 24. Euery man, saith the Apostle, runs the race, yet but a few, shall haue the prise.
1. Cor. 9. 24. Every man, Says the Apostle, runs the raze, yet but a few, shall have the prize.
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But seeing there are so many rewards in the kingdome of heauen for all that attaine to the end, what a blockishnes is it in vs that are so dull and dead to runne this race of Christianity?
But seeing there Are so many rewards in the Kingdom of heaven for all that attain to the end, what a blockishness is it in us that Are so dull and dead to run this raze of Christianity?
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Againe, in these races they runne for perishable things, and they will for a time abstaine from things, that are pleasant,
Again, in these races they run for perishable things, and they will for a time abstain from things, that Are pleasant,
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and content themselues with a hard diet, to the end they may runne better and be more light:
and content themselves with a hard diet, to the end they may run better and be more Light:
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and shall not we therefore abstaine from, and abridge our selues of the pleasures and profits of this life for the gayning of an incorruptible Crowne in the kingdome of heauen?
and shall not we Therefore abstain from, and abridge our selves of the pleasures and profits of this life for the gaining of an incorruptible Crown in the Kingdom of heaven?
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And therefore if we could rightly consider that when that I leese my pleasure here,
And Therefore if we could rightly Consider that when that I lose my pleasure Here,
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and mine honour and wealth &c. if I gaine euerlasting life in the kingdome of heauen, what losse haue I thereby? And on the other side,
and mine honour and wealth etc. if I gain everlasting life in the Kingdom of heaven, what loss have I thereby? And on the other side,
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if in this life I seeke my pleasure and delight, my credit, welth, honour, worldly preferment &c. and take no care nor paines for the life to come, to be pertaker of the kingdom of God, what a wretched and miserable case am I in? This would make vs more to labour for that which perisheth not,
if in this life I seek my pleasure and delight, my credit, wealth, honour, worldly preferment etc. and take no care nor pains for the life to come, to be partaker of the Kingdom of God, what a wretched and miserable case am I in? This would make us more to labour for that which Perishes not,
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& to contemne these worldly things in comparison of the heauenly, and this life in comparison of that in the world to come.
& to contemn these worldly things in comparison of the heavenly, and this life in comparison of that in the world to come.
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The end of the eleuenth Sermon.
The end of the Eleventh Sermon.
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The twelfth Sermon. COLOSS. 1. V. 23 to the 26.
The twelfth Sermon. COLOSS. 1. V. 23 to the 26.
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23 If ye continue grounded ad stablished in the faith, and be not mooued away from the hope of the Gospell, whereof yee haue heard,
23 If you continue grounded and established in the faith, and be not moved away from the hope of the Gospel, whereof ye have herd,
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and which hath bene preached to euery creature which is vnder heauen, whereof I Paule am a Minister.
and which hath be preached to every creature which is under heaven, whereof I Paul am a Minister.
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24 Now reioyce I in my sufferings for you, and fulfill the rest of the afflictions of CHRIST in my flesh,
24 Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of CHRIST in my Flesh,
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for his bodies sake, which is the Church.
for his bodies sake, which is the Church.
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25 Whereof I am a Minister, according to the dispensation of God, which is giuen me vnto you-ward;
25 Whereof I am a Minister, according to the Dispensation of God, which is given me unto unde;
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to fulfill the word of God.
to fulfil the word of God.
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26 Which is the mistery hid since the world began, and from all ages, but now is made manifest to his Saints.
26 Which is the mystery hid since the world began, and from all ages, but now is made manifest to his Saints.
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WE haue entred into a certaine purpose the Apostle hath to confirme the Colossians in the knowledge and profession of the truth receiued, shewing that there was no true grace vnles a continuance in that they had receiued.
WE have entered into a certain purpose the Apostle hath to confirm the colossians in the knowledge and profession of the truth received, showing that there was no true grace unless a Continuance in that they had received.
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And the drift or end of the Apostle is to strenghthen the Colossians, and in them all Christians in the continuance in their profession. Reasons wee haue heard before: other follow.
And the drift or end of the Apostle is to strengthen the colossians, and in them all Christians in the Continuance in their profession. Reasons we have herd before: other follow.
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As namely that the Gospell, which they receiued by him, was the Gospell of CHRIST, and therefore they should continue. As namely that the Gospel, which they received by him, was the Gospel of CHRIST, and Therefore they should continue.
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And this Gospell hee proueth to bee the true Gospell, because it was Preached by his Ministery,
And this Gospel he Proves to be the true Gospel, Because it was Preached by his Ministry,
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and of the other Apostles, which is confirmed by that of the Prophet, Esay 2. That the sound of them went through all the world.
and of the other Apostles, which is confirmed by that of the Prophet, Isaiah 2. That the found of them went through all the world.
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And seeing this doctrine was Preached & receiued through al the world, therfore it was the true doctrin of God,
And seeing this Doctrine was Preached & received through all the world, Therefore it was the true Doctrine of God,
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for no doctrine but this, had euer, or shall haue this spreading, No not the wretched doctrine of the Arrians, which were onely in the East countries:
for no Doctrine but this, had ever, or shall have this spreading, No not the wretched Doctrine of the Arians, which were only in the East countries:
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Nor the doctrine of Popery, which neuer went ouer the whole world, for it was not receiued in the most parts of the world, no not of the Grecians, which are neere,
Nor the Doctrine of Popery, which never went over the Whole world, for it was not received in the most parts of the world, no not of the Greeks, which Are near,
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yet stood alwaies at speares point with it, and therefore it cannot be the true doctrine.
yet stood always At spears point with it, and Therefore it cannot be the true Doctrine.
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And the excellency of the Gospell of CHRIST is argued to be a wonderful & marueilous doctrine,
And the excellency of the Gospel of CHRIST is argued to be a wondered & marvelous Doctrine,
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as being Preached by poore silly fishermen, and that without any other sword but of the word, and of the censure and discipline administred.
as being Preached by poor silly fishermen, and that without any other sword but of the word, and of the censure and discipline administered.
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Againe, this sheweth the wonderfulnesse of this doctrine, which is able to pierce and sting the hearts of men,
Again, this shows the wonderfulness of this Doctrine, which is able to pierce and sting the hearts of men,
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and to subdue the hearts, which is more then all the Emperours of the world could do:
and to subdue the hearts, which is more then all the emperors of the world could do:
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And therefore must needes bee the true word of God, which must so breake into the hearts of men.
And Therefore must needs be the true word of God, which must so break into the hearts of men.
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It is no maruell though the doctrine of Popery was so receiued, because it was a doctrine of licentiousnesse of liuing,
It is no marvel though the Doctrine of Popery was so received, Because it was a Doctrine of licentiousness of living,
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so many feasts and holy-daies, so many indulgences for any wickednesse soeuer they would commit: besides, in their seruice so many delights, singing, piping, ringing for the eares;
so many feasts and holidays, so many Indulgences for any wickedness soever they would commit: beside, in their service so many delights, singing, piping, ringing for the ears;
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gorgeous shews for the sight, and euery sense hath his playfellow, and therefore it fitted the humors of men notably,
gorgeous shows for the sighed, and every sense hath his playfellow, and Therefore it fitted the humours of men notably,
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and therefore no maruell though many follow it.
and Therefore no marvel though many follow it.
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But the doctrine of the Gospell doth cleane contrary, it reproueth the euill corruption of nature, and subdueth it;
But the Doctrine of the Gospel does clean contrary, it Reproveth the evil corruption of nature, and subdueth it;
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And therefore they that haue found this effect by the Gospell, that it hath subdued our natural affections,
And Therefore they that have found this Effect by the Gospel, that it hath subdued our natural affections,
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and conuerted ourformer life to a better, it is a notable argument to vs of the truth of this Gospell.
and converted ourformer life to a better, it is a notable argument to us of the truth of this Gospel.
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After the Apostle setteth forth his fidelity, dilligence and painefulnesse in his Ministery:
After the Apostle sets forth his Fidis, diligence and painfulness in his Ministry:
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But first he meeteth with an obiection, that this should not bee the Gospell, nor hee a Minister of God,
But First he meeteth with an objection, that this should not be the Gospel, nor he a Minister of God,
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because he was in continuall affliction:
Because he was in continual affliction:
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and therefore no true Minister of the Gospell, that God would suffer him so to be afflicted:
and Therefore no true Minister of the Gospel, that God would suffer him so to be afflicted:
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And wee know it is the malice of men, because they see any afflicted and distressed, they thinke them not to be the children of God:
And we know it is the malice of men, Because they see any afflicted and distressed, they think them not to be the children of God:
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As Iobes friends, seeing all his goods taken away, his children and himselfe so tormented, thought it was impossible he should be an vpright man,
As Job's Friends, seeing all his goods taken away, his children and himself so tormented, Thought it was impossible he should be an upright man,
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but rather that hee was an hypocrite.
but rather that he was an hypocrite.
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Dauid also though a valiant man, a Prophet and a wise man, yet was much shaken & like to haue gone backe, David also though a valiant man, a Prophet and a wise man, yet was much shaken & like to have gone back,
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because hee saw the godly so afflicted and in misery:
Because he saw the godly so afflicted and in misery:
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So here these, seeing the Apostle, one of the chiefe of the Apostles to be so grieuously persecuted and afflicted,
So Here these, seeing the Apostle, one of the chief of the Apostles to be so grievously persecuted and afflicted,
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as him (1. Cor. 11.) doth confesse, comparing himselfe to the other Apostles, whom they vpbraded him withall, he doth rehearse his labours, trauels, persecutions, afflictions, dangers, watchings, nakednesse, cold, hunger, &c. And in the recitall of all these his troubles, he was now in bonds in prison,
as him (1. Cor. 11.) does confess, comparing himself to the other Apostles, whom they upbraided him withal, he does rehearse his labours, travels, persecutions, afflictions, dangers, watchings, nakedness, cold, hunger, etc. And in the recital of all these his Troubles, he was now in bonds in prison,
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& therefore they might thinke he was no true Minister of God, nor beloued, that God would suffer him thus to bee dealt withall.
& Therefore they might think he was no true Minister of God, nor Beloved, that God would suffer him thus to be dealt withal.
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But the Apostle answeres, that he hath great cause of reioycing by his afflictions, addeth two reasons: 1 One he maketh supply of the afflictions of Christ, that which was wanting in CHRIST, he doth fulfill:
But the Apostle answers, that he hath great cause of rejoicing by his afflictions, adds two Reasons: 1 One he makes supply of the afflictions of christ, that which was wanting in CHRIST, he does fulfil:
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Secondly, it is for the Churches good, that he doth it for the body of CHRIST, which is his Church.
Secondly, it is for the Churches good, that he does it for the body of CHRIST, which is his Church.
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For the first, here arise strong arguments of the Papists for their doctrine of iustification by workes:
For the First, Here arise strong Arguments of the Papists for their Doctrine of justification by works:
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And one is, they say that Saint Paul supplyed the passions of CHRIST, and therefore his passions are not sufficient,
And one is, they say that Saint Paul supplied the passion of CHRIST, and Therefore his passion Are not sufficient,
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but must bee peeced and patched with good workes:
but must be pieced and patched with good works:
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Secondly, they say, the Apostle suffered for the Church, and therefore the martirdome or merits of Martyrs are to be giuen to Saints for their good.
Secondly, they say, the Apostle suffered for the Church, and Therefore the martyrdom or merits of Martyrs Are to be given to Saints for their good.
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For the answere of these, we are to know that the mēbers of CHRIST, being ioyned with CHRIST, make but one CHRIST, they being diuers members of one body, which is CHRIST the Head, 1. Cor. 12. And as the wife taketh the name of the husband,
For the answer of these, we Are to know that the members of CHRIST, being joined with CHRIST, make but one CHRIST, they being diverse members of one body, which is CHRIST the Head, 1. Cor. 12. And as the wife Takes the name of the husband,
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so do we of CHRIST being Christians.
so do we of CHRIST being Christians.
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Now then as our Sauiour CHRIST went before in afflictions, so we are to fulfill his afflictions and to follow him.
Now then as our Saviour CHRIST went before in afflictions, so we Are to fulfil his afflictions and to follow him.
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Heb. 2. CHRIST abased himselfe that he might make himselfe like vs in suffering, and therefore we must bee like vnto him in sufferings.Hebrew 2. CHRIST abased himself that he might make himself like us in suffering, and Therefore we must be like unto him in sufferings.
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So that we see what an argument they make, that because wee must be like him in afflictions,
So that we see what an argument they make, that Because we must be like him in afflictions,
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therfore our afflictions must merite, nothing lesse. Another reason in that he saith: that which wanted in his afflictions, is supplied.
Therefore our afflictions must merit, nothing less. another reason in that he Says: that which wanted in his afflictions, is supplied.
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It is ment in regard of his feeling & suffering with thē, in their afflictions he suffereth as before in his owne body,
It is meant in regard of his feeling & suffering with them, in their afflictions he suffers as before in his own body,
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so now in the person of his Church, and therefore saith to Paul, Acts 9. Saul why persecutest thou me?
so now in the person of his Church, and Therefore Says to Paul, Acts 9. Saul why Persecutest thou me?
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The other reason, they vse, is in that he saith; Hee suffered for the Church. We are to vnderstand indeed that the Ministers of God, and the children of God,
The other reason, they use, is in that he Says; He suffered for the Church. We Are to understand indeed that the Ministers of God, and the children of God,
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when they suffer, suffer for the Church, not for the redemption, but for the confirmation, comfort, and example of the Church,
when they suffer, suffer for the Church, not for the redemption, but for the confirmation, Comfort, and Exampl of the Church,
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as the Apostle sheweth, 2. Cor. 1. 6. If wee be afflicted it is for our consolatiō, &c. As if he had said, I suffer for your cause, that yee seeing my afflictions and patience in my trouble might take example to follow mee,
as the Apostle shows, 2. Cor. 1. 6. If we be afflicted it is for our consolation, etc. As if he had said, I suffer for your cause, that ye seeing my afflictions and patience in my trouble might take Exampl to follow me,
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and seeing my constancy through God that doth sustaine mee, yee might receiue comfort and example in continuing constant your selues,
and seeing my constancy through God that does sustain me, ye might receive Comfort and Exampl in Continuing constant your selves,
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& might wade through the afflictions that come vnto you.
& might wade through the afflictions that come unto you.
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And therefore we see what is the cause why the children of God suffer, viz: for the Churches sake, by standing constantly in the defence of the truth, which Satan especially aymeth at, to make them depart from it,
And Therefore we see what is the cause why the children of God suffer, videlicet: for the Churches sake, by standing constantly in the defence of the truth, which Satan especially aimeth At, to make them depart from it,
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and his instrumēts also not so much look for their life, as the defaming of the truth:
and his Instruments also not so much look for their life, as the defaming of the truth:
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& therfore we continuing cōstant in the truth, we are cōquerers, how hardly soeuer we be delt withall.
& Therefore we Continuing constant in the truth, we Are conquerors, how hardly soever we be dealt withal.
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And therefore wee see what slender grounds they haue of the doctrin of merits, & indulgēces which they giue, attributing saluatiō to merits of Saints and Martyrs:
And Therefore we see what slender grounds they have of the Doctrine of merits, & Indulgences which they give, attributing salvation to merits of Saints and Martyrs:
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Where they also deale most wretchedly and blasphemously against the God of heauen, & the Son of God, which speake against the imputation of the rightousnesse of CHRIST to vs,
Where they also deal most wretchedly and blasphemously against the God of heaven, & the Son of God, which speak against the imputation of the rightousnesse of CHRIST to us,
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and yet giue that honour to Saints in that they will haue their righteousnesse imputed vnto others.
and yet give that honour to Saints in that they will have their righteousness imputed unto Others.
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This we are taught that if we will indeed raigne with CHRIST wee must bee content to suffer with Christ, be content to vndergo persecutions, frownes & scornings of our friends and others, we must take part with CHRIST in his afflictions.
This we Are taught that if we will indeed Reign with CHRIST we must be content to suffer with christ, be content to undergo persecutions, frowns & scornings of our Friends and Others, we must take part with CHRIST in his afflictions.
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He that would weare Christs Crowne, must beare CHRISTS, Crosse.
He that would wear Christ Crown, must bear CHRIST, Cross.
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Another thing that we are here to take comfort in our afflictions, in that CHRIST seeth their afflictions and is as tenderly affected,
another thing that we Are Here to take Comfort in our afflictions, in that CHRIST sees their afflictions and is as tenderly affected,
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as if he himselfe were in trouble, in prison, fire &c. And therefore in the Epistle to the Hebrewes the Apostle saith, he himselfe was afflicted,
as if he himself were in trouble, in prison, fire etc. And Therefore in the Epistle to the Hebrews the Apostle Says, he himself was afflicted,
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as that we might be redeemed, so also that he might haue experience of our troubles, that so he might the more tender vs in our afflictions.
as that we might be redeemed, so also that he might have experience of our Troubles, that so he might the more tender us in our afflictions.
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As the woman that hath felt the paines of child-birth can tell best what it is.
As the woman that hath felt the pains of childbirth can tell best what it is.
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So CHRIST himselfe knoweth our troubles, who hath had the sense of troubles in himselfe.
So CHRIST himself Knoweth our Troubles, who hath had the sense of Troubles in himself.
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The Apostle after calleth himselfe, the Minister of the Church, as before of the Gospell, both are one.
The Apostle After calls himself, the Minister of the Church, as before of the Gospel, both Are one.
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He meanes that he was Gods Minister for the edification and comfort of his Church. The end of his Ministery of the Church:
He means that he was God's Minister for the edification and Comfort of his Church. The end of his Ministry of the Church:
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is to fulfill the word of God, by calling those that are to be called to the knowledge of the truth wherein the word is fulfilled,
is to fulfil the word of God, by calling those that Are to be called to the knowledge of the truth wherein the word is fulfilled,
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or els fulfilled in hardning the hart of those, that are not to be saued:
or Else fulfilled in hardening the heart of those, that Are not to be saved:
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for to them the Ministery of the word is to further iudgement, to them, that contemne it, and profit not by it.
for to them the Ministry of the word is to further judgement, to them, that contemn it, and profit not by it.
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In the next words he sets downe the dignities of Gods word 1. it is a mistery, a secret;
In the next words he sets down the dignities of God's word 1. it is a mystery, a secret;
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secondly a mistery hid from all ages, thirdly reueiled onely to the faithfull or Saints. A Mistery.
secondly a mystery hid from all ages, Thirdly revealed only to the faithful or Saints. A Mystery.
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A word taken from the heathen from their superstitious vsage in their diuilish religion ▪ especially among the Egiptians, their religion being called a mistery,
A word taken from the heathen from their superstitious usage in their devilish Religion ▪ especially among the egyptians, their Religion being called a mystery,
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and their ministry misticall, or misteriall men, their religion being hid to the Priests alone, who by pictures of birds and beasts had all their religion expressed that others might not know it.
and their Ministry mystical, or mysterial men, their Religion being hid to the Priests alone, who by pictures of Birds and beasts had all their Religion expressed that Others might not know it.
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And therefore we see how fitly this superstition of the Gentils may agree with the Doctrine of Popery, which will haue the word hidden from the lay people as they called them.
And Therefore we see how fitly this Superstition of the Gentiles may agree with the Doctrine of Popery, which will have the word hidden from the lay people as they called them.
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Whereas God would haue his will deliuered vnto his seruants and people.
Whereas God would have his will Delivered unto his Servants and people.
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The commendation of the Gospell then is set forth by this word Mistery, In that it is such an excellent thing as that it can not be attayned vnto by any wit of men and Angels.
The commendation of the Gospel then is Set forth by this word Mystery, In that it is such an excellent thing as that it can not be attained unto by any wit of men and Angels.
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And therefore the Angels are said to stoup to looke into this maruelous worke of saluation, by the Doctrine of saluation.
And Therefore the Angels Are said to stoup to look into this marvelous work of salvation, by the Doctrine of salvation.
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Men vsually of fine wits will be looking into things, that are hard, and darke,
Men usually of fine wits will be looking into things, that Are hard, and dark,
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and high, and therefore Salomon saith harken my sonne, and I will tell the darke parables.
and high, and Therefore Solomon Says harken my son, and I will tell the dark parables.
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And in another place I will teach thee things of high account wherein the wisest head may be occupied.
And in Another place I will teach thee things of high account wherein the Wisest head may be occupied.
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So that we see the excellency of the Gospell. Againe this is a mistery hid from the beginning so many thousand yeares.
So that we see the excellency of the Gospel. Again this is a mystery hid from the beginning so many thousand Years.
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But this may seeme to confirme an errour in Popery, that this being hid from so many generations, was hid from Abraham and the rest of the Patriarks,
But this may seem to confirm an error in Popery, that this being hid from so many generations, was hid from Abraham and the rest of the Patriarchs,
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and therefore they could not be saued.
and Therefore they could not be saved.
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But if we be the children of Abraham and must rest in his bosome, then he was saued.
But if we be the children of Abraham and must rest in his bosom, then he was saved.
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But for answer, it is to be ment that the promise of this mistery was giuen to Abraham, but it came not till now,
But for answer, it is to be meant that the promise of this mystery was given to Abraham, but it Come not till now,
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and therefore in regard of that it was hidden.
and Therefore in regard of that it was hidden.
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And againe though it was knowne, yet it was but darkly knowne in clouds and figures,
And again though it was known, yet it was but darkly known in Clouds and figures,
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and therefore they could not see it so plainly as we doe.
and Therefore they could not see it so plainly as we do.
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For the fathers did not see the suffrings of CHRIST, as we doe, and therefore in that regard it was hidden.
For the Father's did not see the sufferings of CHRIST, as we do, and Therefore in that regard it was hidden.
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And this the Apostle to the Ephesians sheweth, when he saith, this mistery was not opened in other ages vnto the sons of men,
And this the Apostle to the Ephesians shows, when he Says, this mystery was not opened in other ages unto the Sons of men,
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as it is now reuealed vnto his holy Apostle & Prophets. &c. As we go before them in knowledge,
as it is now revealed unto his holy Apostle & prophets. etc. As we go before them in knowledge,
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so also in obedience, els it is to our greater condemnation.
so also in Obedience, Else it is to our greater condemnation.
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Reueiled to his Saints, viz. to those onely, that are the children of God, not to all men and therfore it is that CHRIST praiseth his father for hiding this from the world, Revealed to his Saints, viz. to those only, that Are the children of God, not to all men and Therefore it is that CHRIST Praiseth his father for hiding this from the world,
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yea from the wisest of the world, and for opening the same to Babes, and he hath chosen the foolish, saith S. Paule, to confound the wise. 1. Cor. 1. 27.
yea from the Wisest of the world, and for opening the same to Babes, and he hath chosen the foolish, Says S. Paul, to confound the wise. 1. Cor. 1. 27.
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Obiect. But the wicked know the Gospell, the truth of it, which is by the working of Gods spirit onely,Object. But the wicked know the Gospel, the truth of it, which is by the working of God's Spirit only,
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and beleeue it, and can defend and dispute of it, and yet haue no part in it.
and believe it, and can defend and dispute of it, and yet have no part in it.
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How then? is it not reueiled to them?
How then? is it not revealed to them?
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Answer. That vnderstanding is no true vnderstanding, because it is not ioyned with an alteration, in that the Gospell hath not conuerted them to it: Answer. That understanding is no true understanding, Because it is not joined with an alteration, in that the Gospel hath not converted them to it:
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they do (it may be) know the Gospell, but they do not obey it, they do not rest in the shadow of it, the Gospell cannot perswade them to submit themselues to the kingdome of CHRIST, & to obey his laws.
they do (it may be) know the Gospel, but they do not obey it, they do not rest in the shadow of it, the Gospel cannot persuade them to submit themselves to the Kingdom of CHRIST, & to obey his laws.
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The vertue therefore and efficacy of this mistery is hidden to them, and not imparted. The end of the twelfth Sermon.
The virtue Therefore and efficacy of this mystery is hidden to them, and not imparted. The end of the twelfth Sermon.
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The 13. Sermon. COLOSS. 1. V. 27. 28. 29. 27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles, which riches is CHRIST in you, the hope of glory.
The 13. Sermon. COLOSS. 1. V. 27. 28. 29. 27 To whom God would make known what is the riches of his glorious mystery among the Gentiles, which riches is CHRIST in you, the hope of glory.
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28 Whom we preach, admonishing euery man and teaching euery man in all wisedome, that wee may present euery man perfect in CHRIST IESVS.
28 Whom we preach, admonishing every man and teaching every man in all Wisdom, that we may present every man perfect in CHRIST JESUS.
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29 Whereunto I also labour and striue according to his working, which worketh in me mightily:
29 Whereunto I also labour and strive according to his working, which works in me mightily:
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WE haue heard how the Apostle commended the Gospell vnto all men by most notable titles giuen vnto it,
WE have herd how the Apostle commended the Gospel unto all men by most notable titles given unto it,
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as first, that it was a mistery and secret. Secondly hid since the world began, and from all ages.
as First, that it was a mystery and secret. Secondly hid since the world began, and from all ages.
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Thirdly that this mistery was giuen onely to his Saints, & not to the rest of the world, specially in respect of the vertue, that doth attend vpon it.Thirdly that this mystery was given only to his Saints, & not to the rest of the world, specially in respect of the virtue, that does attend upon it.
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Further it followeth, so shew other points why this Gospell of CHRIST should be amiable vnto vs, viz. that as this mistery commeth from God to his Saints,
Further it follows, so show other points why this Gospel of CHRIST should be amiable unto us, viz. that as this mystery comes from God to his Saints,
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so it proceedeth from his owne will. In that he saith to whom God would. For whereas it may be asked why God hath made this difference betweene men, seeing all naturally are in the same case,
so it Proceedeth from his own will. In that he Says to whom God would. For whereas it may be asked why God hath made this difference between men, seeing all naturally Are in the same case,
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and state of guilt? The answere is, that it is the Lords owne will, his good pleasure, and good-will.
and state of guilt? The answer is, that it is the lords own will, his good pleasure, and goodwill.
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Where we are to consider, that in our selues there is nothing, that can merite this.
Where we Are to Consider, that in our selves there is nothing, that can merit this.
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For nothing but nought can come frō the fountaine (or puddle rather) of our pollution and corruption.
For nothing but nought can come from the fountain (or puddle rather) of our pollution and corruption.
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Againe, it is not the fore-seeing of the good works, which God saw we should do;
Again, it is not the Foreseeing of the good works, which God saw we should do;
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for it is false, that many wretched men & enemies to the free saluation of God (euen such as make some profession) say, that it was the good workes God foresaw in Iacob which made God to choose him,
for it is false, that many wretched men & enemies to the free salvation of God (even such as make Some profession) say, that it was the good works God foresaw in Iacob which made God to choose him,
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and euill workes in Esau to reiect him.
and evil works in Esau to reject him.
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But here the Apostle cutteth of all that, that it is the will of God that doth it,
But Here the Apostle cutteth of all that, that it is the will of God that does it,
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and whatsoeuer he willeth, is iust & righteous, which men can not do:
and whatsoever he wills, is just & righteous, which men can not do:
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And therefore it is a wretched thing, that men wil cal the will of God to the barre of their owne wil-wits and reason.
And Therefore it is a wretched thing, that men will call the will of God to the bar of their own wil-wits and reason.
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Thou hast hid (saith our Sauiour) these things from the wise, and it is so, Thou hast hid (Says our Saviour) these things from the wise, and it is so,
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because it was thy good pleasure. Because it was thy good pleasure.
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The pot doth not reason with the Potter why hee made one to stand vnder the bed, another for a better vse:
The pot does not reason with the Potter why he made one to stand under the Bed, Another for a better use:
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and yet vile and wretched men will reason with God why he doth this? But we are to learne to rest contented with the will of God,
and yet vile and wretched men will reason with God why he does this? But we Are to Learn to rest contented with the will of God,
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for that is a marueilous saucinesse in men:
for that is a marvelous sauciness in men:
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For will not a Maister count it a great malepertnesse if his seruant rise vp & controule him? and is it not much more vile malepartnesse and saucinesse to rise against God?
For will not a Master count it a great malepertnesse if his servant rise up & control him? and is it not much more vile malepartness and sauciness to rise against God?
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And this is a notable argumēt to stir vs vp to thankfulnesse & obedience vnto God, seeing it is onely the good wil, mercy, & fauour of God.
And this is a notable argument to stir us up to thankfulness & Obedience unto God, seeing it is only the good will, mercy, & favour of God.
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It serues to stir vs vp to thankfulnesse vnto God more notably then if he did it through foreseeing our good workes;
It serves to stir us up to thankfulness unto God more notably then if he did it through Foreseeing our good works;
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As the seruant which hath receiued benefites from his maister of good will, it will make him more thankfull and bound to his maister.
As the servant which hath received benefits from his master of good will, it will make him more thankful and bound to his master.
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Moreouer, the Gospell is commended from the subiect and matter:
Moreover, the Gospel is commended from the Subject and matter:
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for as the Trades and Arts that haue more excellent matter, are more esteemed, as Gold-smiths, Printers; and those that sell silke:
for as the Trades and Arts that have more excellent matter, Are more esteemed, as Goldsmiths, Printers; and those that fell silk:
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and Sciences also are commended in regard of the excellency of the matter, as Law more excellent then others, and after Physicke.
and Sciences also Are commended in regard of the excellency of the matter, as Law more excellent then Others, and After Physic.
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So the Gospell is more singularly commended by the matter, which is Christ, to whom God hath reueiled his will:
So the Gospel is more singularly commended by the matter, which is christ, to whom God hath revealed his will:
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and therefore the Apostle would know nothing among the Corinthians, but Christ and him crucified: and Christ is the riches, glory, and mystery of his father.
and Therefore the Apostle would know nothing among the Corinthians, but christ and him Crucified: and christ is the riches, glory, and mystery of his father.
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Now seeing all these things men effect, and they are all in Christ, and are offered in the Gospell, what a madnesse is it that men so little regard it? Men desire to be rich:
Now seeing all these things men Effect, and they Are all in christ, and Are offered in the Gospel, what a madness is it that men so little regard it? Men desire to be rich:
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Now our Sauiour Christ hath all the riches of his father, and he hath all honor & glory in his father,
Now our Saviour christ hath all the riches of his father, and he hath all honour & glory in his father,
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& hath the secrets of his father, being in his bosome: yea such secrets, that the Angels stoope to looke into.
& hath the secrets of his father, being in his bosom: yea such secrets, that the Angels stoop to look into.
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And all-be-it these bee not transitory, riches and honour, but indure for euer: yet we seeke not after them.
And albeit these bee not transitory, riches and honour, but endure for ever: yet we seek not After them.
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Christ is commended to be the hope of glory: 1 he by whom we looke for glory and blessednesse for euermore;
christ is commended to be the hope of glory: 1 he by whom we look for glory and blessedness for evermore;
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which selfe-same words the Apostle vseth, that he is the Apostle of God, and of our Lord Iesus Christ our hope. 1. Tim. 1. 1.
which selfsame words the Apostle uses, that he is the Apostle of God, and of our Lord Iesus christ our hope. 1. Tim. 1. 1.
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All that are true Christians are perswaded of the loue of God towards vs in CHRIST,
All that Are true Christians Are persuaded of the love of God towards us in CHRIST,
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and do by hope expect and looke for the enioying & fruition of that fauour, which is eternall life.
and do by hope expect and look for the enjoying & fruition of that favour, which is Eternal life.
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And therfore it standeth with vs to examine our selues, whether we haue this hope & expectation,
And Therefore it Stands with us to examine our selves, whither we have this hope & expectation,
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whether we long & desire after it, and breath after it, as the Hart after the waters, being smittē;
whither we long & desire After it, and breath After it, as the Heart After the waters, being smitten;
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so whether we do breath & long for euerlasting life.
so whither we do breath & long for everlasting life.
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Let vs examine, whether if we might enioy all the comforts of the world, & pleasures of this life, vp to the knees,
Let us examine, whither if we might enjoy all the comforts of the world, & pleasures of this life, up to the knees,
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whether we would desire to liue and continue in thē? then be we sure that we haue not the hope of euerlasting life,
whither we would desire to live and continue in them? then be we sure that we have not the hope of everlasting life,
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& those heauenly ioyes, & then be we sure we neuer beleeued aright.
& those heavenly Joys, & then be we sure we never believed aright.
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For it is a tokē that if we be thus nayled to the earth, we haue not felt how good Christ is:
For it is a token that if we be thus nailed to the earth, we have not felt how good christ is:
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for if we did, we would contemne all these things to enioy him and liue with him.
for if we did, we would contemn all these things to enjoy him and live with him.
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In the two last verses is cōmended the excellency of his Ministery:
In the two last Verses is commended the excellency of his Ministry:
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for if the Colossians haue a sufficient Minister, then they should cōtinue in the loue & obedience of the Gospel.
for if the colossians have a sufficient Minister, then they should continue in the love & Obedience of the Gospel.
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For mē if they find a hole in the Ministers coate, they think it is a good cause to leaue the Gospel:
For men if they find a hold in the Ministers coat, they think it is a good cause to leave the Gospel:
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And therfore to remoue that obiectiō the Apostle vrgeth the sufficiency of his own Ministery. Here 2 points in our Apostles Ministery are to be considered;
And Therefore to remove that objection the Apostle urges the sufficiency of his own Ministry. Here 2 points in our Apostles Ministry Are to be considered;
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1. his faithfulnes: 2. his care, diligence, & painefulnes.
1. his faithfulness: 2. his care, diligence, & painefulnes.
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For his faithfulnes it is noted in that he is said to admonish all: Where we are to note that the calling of the Apostle was an extraordinary calling, whereby he had the field of the whole world to Till.
For his faithfulness it is noted in that he is said to admonish all: Where we Are to note that the calling of the Apostle was an extraordinary calling, whereby he had the field of the Whole world to Till.
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But the Ministers now a daies haue onely a ploughland in one Congregatiō to Till, & therfore that calling ceased.
But the Ministers now a days have only a ploughland in one Congregation to Till, & Therefore that calling ceased.
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Again, herinis the faithfulnes of the Apostle, that as al were cōmited to him, so he cared for al:
Again, herinis the faithfulness of the Apostle, that as all were committed to him, so he cared for all:
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So is the duty of euery good Minister, that euery one that is committed to his charge, yong,
So is the duty of every good Minister, that every one that is committed to his charge, young,
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or old, of what state, or conditiō so soeuer, is to be regarded by him.
or old, of what state, or condition so soever, is to be regarded by him.
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Furthermore it is againe to be noted, that hee did teach and admonish them, whereby is meant all those means of setting an edge of the Gospel, that it might peirce and go through,
Furthermore it is again to be noted, that he did teach and admonish them, whereby is meant all those means of setting an edge of the Gospel, that it might pierce and go through,
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as admonishing & rebuking the froward, exhorting of all sorts, the good by perswasion: In the doctrine, reproofe, reprehension;
as admonishing & rebuking the froward, exhorting of all sorts, the good by persuasion: In the Doctrine, reproof, reprehension;
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all these are contained in the word admonition:
all these Are contained in the word admonition:
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And the word signifieth as much, as a laying of any thing to the heart, which is done by all those meanes.
And the word signifies as much, as a laying of any thing to the heart, which is done by all those means.
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So that we see how necessary it is to haue the word Preached and applyed, and therefore far be it to bee content with bare reading.
So that we see how necessary it is to have the word Preached and applied, and Therefore Far be it to be content with bore reading.
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For it is not enough that there be knowledge to enlightē the vnderstanding, but that the affections be moued,
For it is not enough that there be knowledge to enlighten the understanding, but that the affections be moved,
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and the conscience bee wrought, that men may be with-drawne from euill, & stirred vp to good.
and the conscience be wrought, that men may be withdrawn from evil, & stirred up to good.
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And therefore those that are reproued, are to yeeld obedience vnto the reproofe & reprehensiō. And the Apostle further shews that he doth both teach & admonish in all wisedome.
And Therefore those that Are reproved, Are to yield Obedience unto the reproof & reprehension. And the Apostle further shows that he does both teach & admonish in all Wisdom.
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This is necessary in euery Minister, for as the steward is not onely to lay out that, they receiue for the family,
This is necessary in every Minister, for as the steward is not only to lay out that, they receive for the family,
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but to giue euery one according to their state, sicke or whole, so in the Ministers.
but to give every one according to their state, sick or Whole, so in the Ministers.
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This wisedome is to be considered in the Persons. Things belonging to the persons. In the persons to be considered whether they haue knowledge, that they be gently taught.
This Wisdom is to be considered in the Persons. Things belonging to the Persons. In the Persons to be considered whither they have knowledge, that they be gently taught.
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If they haue knowledge and yet no conscience, they must vse sharpe reprehension, laying the iudgements of God to wake their sleepy conscience.
If they have knowledge and yet no conscience, they must use sharp reprehension, laying the Judgments of God to wake their sleepy conscience.
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If there be both then vse partly threats, partly gentle dealing.
If there be both then use partly Treats, partly gentle dealing.
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If any be cast downe, then to giue them comfortable exhortations laying the mercies of God before them.
If any be cast down, then to give them comfortable exhortations laying the Mercies of God before them.
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For if men be secure, hauing knowledge, then to lay the promises of God before them, would harden them more, so contrariwise in dispairing.
For if men be secure, having knowledge, then to lay the promises of God before them, would harden them more, so contrariwise in despairing.
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Further it is to be considered whether they be children or men: and then they must,
Further it is to be considered whither they be children or men: and then they must,
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if they be Babes, haue milke, if strong, they must haue stronger meat.
if they be Babes, have milk, if strong, they must have Stronger meat.
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Further in regard of the sinnes of the persons, consider whether publicke or priuate, if priuate at least to a few,
Further in regard of the Sins of the Persons, Consider whither public or private, if private At least to a few,
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if it be publikely reproued it is a want of wisedome; If publike, then publikly, not priuately to be reproued.
if it be publicly reproved it is a want of Wisdom; If public, then publicly, not privately to be reproved.
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Againe consider, whether the sinne be of infirmity or of maliciousnesse, if of malice and contempt, it must be more sharply pricked through.
Again Consider, whither the sin be of infirmity or of maliciousness, if of malice and contempt, it must be more sharply pricked through.
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Thus of the faithfulnesse of the Minister to preach CHRIST, both by the Doctrine, and also by the admonition, to giue a point to it, that the Doctrine may enter through.
Thus of the faithfulness of the Minister to preach CHRIST, both by the Doctrine, and also by the admonition, to give a point to it, that the Doctrine may enter through.
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We haue also heard of the wisedome of the Apostle, The end of all this teaching and admonishing is, to make men perfect, alluding to the sacrifices of the Priest in the law.
We have also herd of the Wisdom of the Apostle, The end of all this teaching and admonishing is, to make men perfect, alluding to the Sacrifices of the Priest in the law.
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For though the minister be no sacrificer, as the wretched Papists doe make of them,
For though the minister be no sacrificer, as the wretched Papists do make of them,
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yet there is a resemblāce in the Ministers to the law, that by the word of God the people are,
yet there is a resemblance in the Ministers to the law, that by the word of God the people Are,
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as it were, killed and cut, to be a fit sacrifice vnto God:
as it were, killed and Cut, to be a fit sacrifice unto God:
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and therefore all this care and wisedome is to be vsed, that they may be acceptable to God.
and Therefore all this care and Wisdom is to be used, that they may be acceptable to God.
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Here the Ministers are to learne a good lesson, that they are not to content themselues with a beginning, that the people be entred onely,
Here the Ministers Are to Learn a good Lesson, that they Are not to content themselves with a beginning, that the people be entered only,
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nor the people content themselues with beginning, that they thinke it enough that they are altred in iudgement &c. but they must still labour to grow and increase to perfection, as we pray in the Lords praier to do the wil of God like the Angels, in all redynesse and willingnesse. And we must grow:
nor the people content themselves with beginning, that they think it enough that they Are altered in judgement etc. but they must still labour to grow and increase to perfection, as we pray in the lords prayer to do the will of God like the Angels, in all redynesse and willingness. And we must grow:
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and not be dwarfes in Christianity, but still to grow for in Christianity there is no old age,
and not be Dwarfs in Christianity, but still to grow for in Christianity there is no old age,
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but in the oldest age is a growth till such time as all rebellion and imperfection be taken away in the kingdome of God.
but in the oldest age is a growth till such time as all rebellion and imperfection be taken away in the Kingdom of God.
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Lastly is set downe his diligence, wherein he laboured, signifying a labour with wearinesse, till he had spent his strength:
Lastly is Set down his diligence, wherein he laboured, signifying a labour with weariness, till he had spent his strength:
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as Esay saith of our Sauiour CHRIST, that he spent his strength in his Ministery. And further the Apostle contents not himselfe with that, but saith he striueth.
as Isaiah Says of our Saviour CHRIST, that he spent his strength in his Ministry. And further the Apostle contents not himself with that, but Says he strives.
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This is the duty of a good Minister, to labour continually, and therefore he is compared to a husband-man, that winter and sommer neuer ceaseth:
This is the duty of a good Minister, to labour continually, and Therefore he is compared to a husbandman, that winter and summer never ceases:
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and this labour must be with paines, and therefore compared they are to haruestmen, that labour in the heat of the Sunne.
and this labour must be with pains, and Therefore compared they Are to haruestmen, that labour in the heat of the Sun.
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Another similitude he vseth, that he striueth, taken from lawyers and counsellers at the bar, and from souldiers with their enemies.
another similitude he uses, that he strives, taken from Lawyers and Counsellers At the bar, and from Soldiers with their enemies.
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Where he noteth the duty of the Minister, not onely to labour in doctrine and admonition,
Where he notes the duty of the Minister, not only to labour in Doctrine and admonition,
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but also to set himselfe against any thing, that may let and hinder the Gospell. And therefore it condemneth those, that content themselues with deliuering the word:
but also to Set himself against any thing, that may let and hinder the Gospel. And Therefore it Condemneth those, that content themselves with delivering the word:
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for that is not enough, but they must labour to preuent, by all striuing, that which may arise and hnider the Doctrine deliuered.
for that is not enough, but they must labour to prevent, by all striving, that which may arise and hnider the Doctrine Delivered.
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Last of all he sheweth that the Lord blessed his labour in the ministery and prospered him, which howsoeuer the Ministers cannot alwaies looke for so full a blessing;
Last of all he shows that the Lord blessed his labour in the Ministry and prospered him, which howsoever the Ministers cannot always look for so full a blessing;
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yet the ministers haue this to looke vnto, and whereof they may be sure, that they bring the sweet sauour of CHRIST vnto God,
yet the Ministers have this to look unto, and whereof they may be sure, that they bring the sweet savour of CHRIST unto God,
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whether in the saluation, or in the condemnation of them, that heare them.
whither in the salvation, or in the condemnation of them, that hear them.
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The duties then of the Minister are 1. to preach CHRIST, secondly to doe it with faithfulnesse, wisedome, and diligence.
The duties then of the Minister Are 1. to preach CHRIST, secondly to do it with faithfulness, Wisdom, and diligence.
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Thirdly to striue, and struggle, vsing all indeuour to aduance the kingdome of their Master, and to hinder the proceedings of the Deuill against it.
Thirdly to strive, and struggle, using all endeavour to advance the Kingdom of their Master, and to hinder the proceedings of the devil against it.
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The end of the 13. Sermon
The end of the 13. Sermon
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The 14. Sermon. COLOSS. 2. V. 1. to the 8.
The 14. Sermon. COLOSS. 2. V. 1. to the 8.
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1 For I would yee knew what great fighting I haue for your sakes, and for them of Laodicea,
1 For I would ye knew what great fighting I have for your sakes, and for them of Laodicea,
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and for as many as haue not seene my person in the flesh,
and for as many as have not seen my person in the Flesh,
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2 That their hearts might be comforted, and they knit together in loue, and in all riches of the full assurance of vnderstanding to know the misterie of God,
2 That their hearts might be comforted, and they knit together in love, and in all riches of the full assurance of understanding to know the mystery of God,
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euen the Father, and of CHRIST: 3 In whom are hid all the treasures of wisedome, and knowledge,
even the Father, and of CHRIST: 3 In whom Are hid all the treasures of Wisdom, and knowledge,
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4 And this I say, least any man should beguile you with intising words:
4 And this I say, lest any man should beguile you with enticing words:
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5 For though I be absent in the flesh, yet am I with you in the spirit, reioycing,
5 For though I be absent in the Flesh, yet am I with you in the Spirit, rejoicing,
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and beholding your order, and your stedfast faith in CHRIST. 6 As yee haue therefore receiued CHRIST IESVS the Lord, so walke in him,
and beholding your order, and your steadfast faith in CHRIST. 6 As ye have Therefore received CHRIST JESUS the Lord, so walk in him,
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7 Rooted and built in him, and stablished in the faith, as ye haue bene taught, abounding therein with thanksgiuing.
7 Rooted and built in him, and established in the faith, as you have be taught, abounding therein with thanksgiving.
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WE haue heard in the former chapter how the Apostle hath deliuered a short sūme of the holy Doctrine of the Gospell, recommending the same by sundry arguments, some drawne from the excellency of the Doctrine and from the matter of it, CHRIST,
WE have herd in the former chapter how the Apostle hath Delivered a short sum of the holy Doctrine of the Gospel, recommending the same by sundry Arguments, Some drawn from the excellency of the Doctrine and from the matter of it, CHRIST,
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and from his owne Ministery, faithfulnesse and dilligence.
and from his own Ministry, faithfulness and diligence.
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Now he entreth into another doctrine, for hauing set forth the excellency of the doctrine, hee now setteth forth the remedies of certaine errours, which might haue ouerturned them from the doctrine.
Now he entereth into Another Doctrine, for having Set forth the excellency of the Doctrine, he now sets forth the remedies of certain errors, which might have overturned them from the Doctrine.
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And first in these verses (as before hee had made a preparation) so now he maketh another preparation,
And First in these Verses (as before he had made a preparation) so now he makes Another preparation,
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for the conuincing and reprouing of those errours that were risen vp among.
for the convincing and reproving of those errors that were risen up among.
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For wee know how wee are cleaued vnto our errours, and corruptions, and how hardly remoued from them:
For we know how we Are cleaved unto our errors, and corruptions, and how hardly removed from them:
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And therefore the Apostle doth here by this Preface lance (as it were) their hearts, by shewing them his exceeding care and loue towards them. As if hee should say:
And Therefore the Apostle does Here by this Preface lance (as it were) their hearts, by showing them his exceeding care and love towards them. As if he should say:
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That which I said of my grieuous labour and strife for all men, is truely verefied of you:
That which I said of my grievous labour and strife for all men, is truly verified of you:
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for I would not haue you ignorant of the great a gony and strife, that I haue for you,
for I would not have you ignorant of the great a gony and strife, that I have for you,
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and for those that are in the Church of Laodicea, and others about you in the country of Phrygia, notwistanding that they neuer did see my person.
and for those that Are in the Church of Laodicea, and Others about you in the country of Phrygia, notwithstanding that they never did see my person.
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And my care and thought is, that through the Preaching of the Gospell, you might be comforted at the very heart, by a knitting, setting together,
And my care and Thought is, that through the Preaching of the Gospel, you might be comforted At the very heart, by a knitting, setting together,
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and compacting of your minds through loue one to another, and through all aboundance of perswaded vnderstanding,
and compacting of your minds through love one to Another, and through all abundance of persuaded understanding,
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and acknowledgement of the mystery of God, that is to say, of the Father, and of CHRIST.
and acknowledgement of the mystery of God, that is to say, of the Father, and of CHRIST.
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In which CHRIST are all the treasures of wisedome and knowledge treasured vp, but yet hidden from the naturall man.
In which CHRIST Are all the treasures of Wisdom and knowledge treasured up, but yet hidden from the natural man.
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The drift of all which commendation of the Preaching of the Gospell, and of CHRIST, whom the Gospell doth Preach,
The drift of all which commendation of the Preaching of the Gospel, and of CHRIST, whom the Gospel does Preach,
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& set forth vnto you is, that no man by apparant and perswasible speeches do transport you.
& Set forth unto you is, that no man by apparent and perswasible Speeches do transport you.
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Where if you aske, how I, that neuer saw you, should be thus carefull of you,
Where if you ask, how I, that never saw you, should be thus careful of you,
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and should care for you so much, that neuer came to see you? know, that although I be absent,
and should care for you so much, that never Come to see you? know, that although I be absent,
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as touching the flesh, yet I am present with you, as touching the spirit, reioycing to see your good order and pollicy of the Church, caused from the soundnesse of faith, which is towards CHRIST.
as touching the Flesh, yet I am present with you, as touching the Spirit, rejoicing to see your good order and policy of the Church, caused from the soundness of faith, which is towards CHRIST.
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Wherefore as you haue receiued the Lord Iesus Christ, so let it appeare by your conuersatiō,
Wherefore as you have received the Lord Iesus christ, so let it appear by your Conversation,
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as in al other things, so in holding fast the truth of the Gospel:
as in all other things, so in holding fast the truth of the Gospel:
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Being rooted and builded vpon in him, & strengthned in the faith, according as you haue bene taught of Epaphras: abounding in the same faith,
Being rooted and built upon in him, & strengthened in the faith, according as you have be taught of Epaphras: abounding in the same faith,
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and that with thankes-giuing, for the mercy you haue receiued in CHRIST. This is the sence.
and that with thanksgiving, for the mercy you have received in CHRIST. This is the sense.
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The parts are A particular declaration of his care for the Colossians, together with An exhortation to care for themselues, that they be not caryed away, with any wind of false doctrine, contrary to that he hath declared,
The parts Are A particular declaration of his care for the colossians, together with an exhortation to care for themselves, that they be not carried away, with any wind of false Doctrine, contrary to that he hath declared,
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and which they had learned of Epaphras.
and which they had learned of Epaphras.
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The sum wherof is a preparation of the hearts and minds of the Colossians, to receiue the rebuke,
The sum whereof is a preparation of the hearts and minds of the colossians, to receive the rebuke,
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& reprehension touching the errour & corruptiō among thē.
& reprehension touching the error & corruption among them.
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First, here is a declaration of the Apostles great care towards the Colossians, & others of their neighbours countries, Phrigia and Laodicea.
First, Here is a declaration of the Apostles great care towards the colossians, & Others of their neighbours countries, Phrygia and Laodicea.
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Secondly, an exhortation that they should haue care of themselues.
Secondly, an exhortation that they should have care of themselves.
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For the first, here is an application of all, that he had spoken before generally, that he tooke them to witnesse, that the care and loue which hee had, was to them-ward.
For the First, Here is an application of all, that he had spoken before generally, that he took them to witness, that the care and love which he had, was to them-ward.
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So that it is necessary that the Minister should haue the loue of the people,
So that it is necessary that the Minister should have the love of the people,
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& make knowne vnto thē his louing affection, before his reprofe can settle in their hearts, it is necessary that the perswasion, that hee doth it in loue, be entred into them.
& make known unto them his loving affection, before his reproof can settle in their hearts, it is necessary that the persuasion, that he does it in love, be entered into them.
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Of the great strife and agony: Of the great strife and agony:
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A similitude taken frō the custome of the Country, where at certaine times there was a great meeting to wrestle & run for mastery:
A similitude taken from the custom of the Country, where At certain times there was a great meeting to wrestle & run for mastery:
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So that as they, which did venture this strife, vse all their strength and might to get the mastery,
So that as they, which did venture this strife, use all their strength and might to get the mastery,
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and so likewise in dangerous fight, which they had euen to bloud. Hereby the sheweth the exceeding paines and great care he had for them;
and so likewise in dangerous fight, which they had even to blood. Hereby the shows the exceeding pains and great care he had for them;
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& therefore the Apostle, besides the outward thing of banishment, scourgings, shipwracks, &c: had also a great troupe of enemies within:
& Therefore the Apostle, beside the outward thing of banishment, scourgings, Shipwrecks, etc.: had also a great troop of enemies within:
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viz: his exceeding cares, which he tooke, that troubled him exceedingly.videlicet: his exceeding Cares, which he took, that troubled him exceedingly.
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His care appeared not onely in earnest prayer continually, but in writing, exhorting, & perswading thē to continue & go forward, &c. And these cares he cōpares to an army or troupe of enemies which met with him & contēded with him, such was his care:
His care appeared not only in earnest prayer continually, but in writing, exhorting, & persuading them to continue & go forward, etc. And these Cares he compares to an army or troop of enemies which met with him & contended with him, such was his care:
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And no doubt, that seeing his charge was through the whole world, it must be great.
And no doubt, that seeing his charge was through the Whole world, it must be great.
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For as the Church is said to trauell in bringing forth children, so the Apostle, trauelling of so many,
For as the Church is said to travel in bringing forth children, so the Apostle, travelling of so many,
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euen through the whole world, it being cōmitted vnto him, must needs haue great care & paine.
even through the Whole world, it being committed unto him, must needs have great care & pain.
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Heere wee see the exceeding loue of the Apostle, that seeing he was absent and had neuer seene them,
Here we see the exceeding love of the Apostle, that seeing he was absent and had never seen them,
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nor they him, yet his care was so great he commend•th his exceeding loue.
nor they him, yet his care was so great he commend•th his exceeding love.
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For the sight of misery doth greatly increase the affection & care, the eye, & the eare beingthe dores by which pitty enters in.
For the sighed of misery does greatly increase the affection & care, the eye, & the ear beingthe doors by which pity enters in.
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The cause wherefore he cared was that they might be cōforted in spirit.
The cause Wherefore he cared was that they might be comforted in Spirit.
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Now in so much as his care and loue apeared by his writing, which cōsisted of the Gospel:
Now in so much as his care and love appeared by his writing, which consisted of the Gospel:
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It sheweth that there is nothing in the world, that ministreth sound comfort, but the Gospell.
It shows that there is nothing in the world, that Ministereth found Comfort, but the Gospel.
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For as for pleasures, wealth, good-cheare, &c. they bring no sound cōfort, but are like to a flame, that is soone out ▪ or smoake in the top of the chimny, that soone vanisheth away,
For as for pleasures, wealth, good-cheer, etc. they bring no found Comfort, but Are like to a flame, that is soon out ▪ or smoke in the top of the chimney, that soon Vanishes away,
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or like the fat of lambs, that when a little heate of affliction cōmeth, melteth. But the cōfort by the Gospell standeth by one in all affliction;
or like the fat of Lambs, that when a little heat of affliction comes, melts. But the Comfort by the Gospel Stands by one in all affliction;
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yea in death it selfe, it is a continuall feast.
yea in death it self, it is a continual feast.
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And therefore in Mat. 22. 2. the Kingdome of heauen is compared to a Feast; yea to a Kings feast at the mariage of his son, where no delicate fare can bee wanting,
And Therefore in Mathew 22. 2. the Kingdom of heaven is compared to a Feast; yea to a Kings feast At the marriage of his son, where no delicate fare can be wanting,
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but by his commandement will bee brought. So S. Iohn saith: This we write that your ioye may be full.
but by his Commandment will be brought. So S. John Says: This we write that your joy may be full.
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In the Acts we reade, that those that were called, though they were hated of all yet met together,
In the Acts we read, that those that were called, though they were hated of all yet met together,
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& participated in eating of meate, and did eate their cōmon meate with great ioy. This is vsual in the Acts, that where the Gospel came, was great ioy and comfort:
& participated in eating of meat, and did eat their Common meat with great joy. This is usual in the Acts, that where the Gospel Come, was great joy and Comfort:
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and therefore when Philip came to Samaria, they receiuing the Gospel, were comforted.
and Therefore when Philip Come to Samaria, they receiving the Gospel, were comforted.
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So that that comfort which is in sin, as adultery, &c. is wretched, & the beginning of sorrow,
So that that Comfort which is in since, as adultery, etc. is wretched, & the beginning of sorrow,
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& that which is in lawfull outward things, is but momentany, But this peace which Christ giueth, is constant.
& that which is in lawful outward things, is but momentany, But this peace which christ gives, is constant.
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My peace (saith he) shall neuer be taken away. My peace (Says he) shall never be taken away.
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The first cause of this cōfort that we receiue by the gospel, is the knowledge of the truth of the Gospell,
The First cause of this Comfort that we receive by the gospel, is the knowledge of the truth of the Gospel,
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as hath bin deliuered in the chap. before:
as hath been Delivered in the chap. before:
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for it is a notable cōfort when a man knows which is the word of God & what God hath cōmanded, it is a comfort to doe it when he knoweth it is commanded by God,
for it is a notable Comfort when a man knows which is the word of God & what God hath commanded, it is a Comfort to do it when he Knoweth it is commanded by God,
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and contrariwise it is a comfort, when it is knowne what is forbidden.
and contrariwise it is a Comfort, when it is known what is forbidden.
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Whereas on the contrary, to the children of God it is a great anguish to be ignorant what to doe in Gods seruice,
Whereas on the contrary, to the children of God it is a great anguish to be ignorant what to do in God's service,
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and what course to take, which might be pleasing vnto God.
and what course to take, which might be pleasing unto God.
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Secondly not onely knowledge, but perswasion, which next followeth, to know that the promises shall come to passe,
Secondly not only knowledge, but persuasion, which next follows, to know that the promises shall come to pass,
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and the threathings shall be performed, to be assured of it.
and the threathings shall be performed, to be assured of it.
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Thirdly, but especially acknowledgement is matter of most singuler comfort, when he not onely knoweth and is perswaded, but applieth it to himselfe:
Thirdly, but especially acknowledgement is matter of most singular Comfort, when he not only Knoweth and is persuaded, but Applieth it to himself:
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this is notable comfort, for what profit is it to a man to know this is good for him, and hath it not:
this is notable Comfort, for what profit is it to a man to know this is good for him, and hath it not:
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to be in a dungeon, and to know the Sunne-shineth.
to be in a dungeon, and to know the Sunne-shineth.
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and yet to haue no light, and to be an hungry and to know there is meat and bread,
and yet to have no Light, and to be an hungry and to know there is meat and bred,
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and yet to haue no part, this is rather matter of greater grief.
and yet to have no part, this is rather matter of greater grief.
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An other cause of comfort is loue, which is compared to the iointures of the artificers, that when they build any house, by the ioints they set all the parts together;
an other cause of Comfort is love, which is compared to the jointures of the artificers, that when they built any house, by the Joints they Set all the parts together;
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Or rather to the ioints of the body, wherby euery part being ioined are in peace,
Or rather to the Joints of the body, whereby every part being joined Are in peace,
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whereas if one be out of ioint, it is a paine to all. So is the ioyning of Christians, by a true louing affection one towards another.
whereas if one be out of joint, it is a pain to all. So is the joining of Christians, by a true loving affection one towards Another.
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In whom are all the treasures of wisedome and knowledge hid. Hauing commended the Gospell, In whom Are all the treasures of Wisdom and knowledge hid. Having commended the Gospel,
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because it brings wonderfull comfort by wisedome and knowledge, now he sheweth where they are to be had, viz. in CHRIST, in whom are hid all the treasures of his father viz. touching his manhood, whereof here it is spoken, which is for vs, who from his manhood receiue the graces of God, flowing and running from the head to the edges of the garment.
Because it brings wonderful Comfort by Wisdom and knowledge, now he shows where they Are to be had, viz. in CHRIST, in whom Are hid all the treasures of his father viz. touching his manhood, whereof Here it is spoken, which is for us, who from his manhood receive the graces of God, flowing and running from the head to the edges of the garment.
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And in his manhood are all the graces of God, though not infinitly, yet so farre as the manhood can comprehend, perfectly laid vp in CHRIST.
And in his manhood Are all the graces of God, though not infinitely, yet so Far as the manhood can comprehend, perfectly laid up in CHRIST.
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For he hath all the graces we haue need of, and therefore the Gospell hath all,
For he hath all the graces we have need of, and Therefore the Gospel hath all,
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so as here is a conuerse reason, for CHRIST hath all, therefore the Gospell hath all,
so as Here is a converse reason, for CHRIST hath all, Therefore the Gospel hath all,
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and contrary, the Gospell hath all the graces of God necessary for vs, therefore CHRIST hath all.
and contrary, the Gospel hath all the graces of God necessary for us, Therefore CHRIST hath all.
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For whatsoeuer the Gospell hath, CHRIST hath, and we receiue from him by the Gospell.
For whatsoever the Gospel hath, CHRIST hath, and we receive from him by the Gospel.
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This confuteth the Papists, who will haue vs to haue any thing from cannons, decrees of Popes &c. But the Apostle saith that the Gospell hath all wisedome and vnderstanding because it hath them from CHRIST.
This confuteth the Papists, who will have us to have any thing from cannons, decrees of Popes etc. But the Apostle Says that the Gospel hath all Wisdom and understanding Because it hath them from CHRIST.
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Hidde. Which sheweth that these graces of God are hid from all creatures, yea from the Angels themselues,Hid. Which shows that these graces of God Are hid from all creatures, yea from the Angels themselves,
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and therefore they labour and bend, euen with paine (if it were possible) stooping to see into these mysteries.
and Therefore they labour and bend, even with pain (if it were possible) stooping to see into these Mysteres.
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This secret and hid wisedome of God we see in this.
This secret and hid Wisdom of God we see in this.
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For 1. it seemeth a strange thing that all men should fall and become the membres of Satan,
For 1. it seems a strange thing that all men should fallen and become the members of Satan,
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and yet that out of Satans hands he would take his children, this was a strange thing,
and yet that out of Satan hands he would take his children, this was a strange thing,
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and a wonderfull mistery, and wisedome, to shew his loue to them the more 2. It is a strange and a hid thing that God should giue his Sonne to dye,
and a wonderful mystery, and Wisdom, to show his love to them the more 2. It is a strange and a hid thing that God should give his Son to die,
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yet it is a singuler mistery, to shew the hatred of sinne, and loue of his children, that he abased his sonne for their sake.
yet it is a singular mystery, to show the hatred of sin, and love of his children, that he abased his son for their sake.
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3. Againe it is a strange thing, that God should suffer his children to be afflicted in this life,
3. Again it is a strange thing, that God should suffer his children to be afflicted in this life,
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and the wicked to haue ease and peace;
and the wicked to have ease and peace;
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and the godly to go to heauen, by hell, to honour, by dishonour &c. But it was that they might know their owne infirmities,
and the godly to go to heaven, by hell, to honour, by dishonour etc. But it was that they might know their own infirmities,
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and also the better haue a feeling of the comforts, that it might be the sweeter. 4. Againe, a great mistery that the Lord, to the building of the excellent worke of the Church should choose such weake instruments,
and also the better have a feeling of the comforts, that it might be the Sweeten. 4. Again, a great mystery that the Lord, to the building of the excellent work of the Church should choose such weak Instruments,
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and such poore meanes, as fishermen &c.
and such poor means, as fishermen etc.
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But it is that in their weakenesse his power might be manifest. 5. Againe it is a strange mistery in the manner of the deliuery of the Gospell, not in eloquence of men,
But it is that in their weakness his power might be manifest. 5. Again it is a strange mystery in the manner of the delivery of the Gospel, not in eloquence of men,
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but in a plaine stile, that as well the Maid at the mill, as the Prince in the Throne might vnderstand it.
but in a plain style, that as well the Maid At the mill, as the Prince in the Throne might understand it.
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But it was that none might impute it to the excellency of the tongue. The end of the 14. Sermon
But it was that none might impute it to the excellency of the tongue. The end of the 14. Sermon
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The 15. Sermon. COLOSS. 2. V. 3. 4. 3 In whom are bid all the treasures of wisedome, and knowledge,
The 15. Sermon. COLOSS. 2. V. 3. 4. 3 In whom Are bid all the treasures of Wisdom, and knowledge,
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4 And this I say, least any man should beguile you with intising words:
4 And this I say, lest any man should beguile you with enticing words:
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WE haue heard how the Apostle hath entred into the commendation of the Gospell by many properties and effects in it.
WE have herd how the Apostle hath entered into the commendation of the Gospel by many properties and effects in it.
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And last we heard that it is matter of singuler comfort vnto the people of God.
And last we herd that it is matter of singular Comfort unto the people of God.
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And also that it is a mistery hid in all ages, and in this, but onely to the children of God.
And also that it is a mystery hid in all ages, and in this, but only to the children of God.
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There we haue handled that it is a perfit doctrine leading vs the right way whither the Lord calleth vs. For in the Gospell of our Sauiour CHRIST is laid vp vnto vs all the treasures of wisedome and knowledge being onely found in him.
There we have handled that it is a perfect Doctrine leading us the right Way whither the Lord calls us For in the Gospel of our Saviour CHRIST is laid up unto us all the treasures of Wisdom and knowledge being only found in him.
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And therefore the Apostle 1. Cor. 2. would be knowne of nothing amongst Gods people,
And Therefore the Apostle 1. Cor. 2. would be known of nothing among God's people,
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but of CHRIST and him crucified, and therfore in him are all the treasures of wisedome and knowledge hid:
but of CHRIST and him Crucified, and Therefore in him Are all the treasures of Wisdom and knowledge hid:
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And the woman Iohn 4 saith, the Messias shall tell vs all things, which our Sauiour CHRIST confirmeth:
And the woman John 4 Says, the Messias shall tell us all things, which our Saviour CHRIST confirmeth:
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saying, I am hee: And therefore Ioh. 14. hee professeth that hee had taught to his Disciples the whole will of God.
saying, I am he: And Therefore John 14. he Professes that he had taught to his Disciples the Whole will of God.
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And 1. Cor. 11. what the Apostles receiued they gaue all to the people, and therefore all wisedome and knowledge is hid in our Sauiour CHRIST,
And 1. Cor. 11. what the Apostles received they gave all to the people, and Therefore all Wisdom and knowledge is hid in our Saviour CHRIST,
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and reueiled to vs in the Gospell, whereby he is brought vnto vs. And therefore this is a notable commendation of the Gospell, which is able to perfect a man of God, who is to teach the people the will of God.
and revealed to us in the Gospel, whereby he is brought unto us And Therefore this is a notable commendation of the Gospel, which is able to perfect a man of God, who is to teach the people the will of God.
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And if the word of God is able to make perfect a Minister, then much more the people, it being needfull that he should haue more then they.
And if the word of God is able to make perfect a Minister, then much more the people, it being needful that he should have more then they.
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Which hee proueth by the effect, that the duty of the Minister is to teach the truth,
Which he Proves by the Effect, that the duty of the Minister is to teach the truth,
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and confute errours, which the word will perfectly minister vnto him. And further to exhort the good, reproue corruptions, and dehort from that is naught.
and confute errors, which the word will perfectly minister unto him. And further to exhort the good, reprove corruptions, and dehort from that is nought.
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And therefore howsoeuer the Papists will not deny that it is a perfect word, yet wil they haue the Canons of Councels, & decrees of me•.
And Therefore howsoever the Papists will not deny that it is a perfect word, yet will they have the Canonas of Counsels, & decrees of me•.
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But the perfection of the word appeareth heere to haue no need of mans inuentions. It is hid) viz:
But the perfection of the word appears Here to have no need of men Inventions. It is hid) videlicet:
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in CHRIST who is the bosome of his Father, and therefore onely can reueale the will of God his Father.
in CHRIST who is the bosom of his Father, and Therefore only can reveal the will of God his Father.
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And howsoeuer a naturall man cannot deny the truth of the Law, yet not Adam himselfe in his innocency was able to see the mystery of the Gospell,
And howsoever a natural man cannot deny the truth of the Law, yet not Adam himself in his innocency was able to see the mystery of the Gospel,
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nor the Angels themselues, though more excellent, yet could not without seeing and stooping to behold it, vnderstand this secret Mystery.
nor the Angels themselves, though more excellent, yet could not without seeing and stooping to behold it, understand this secret Mystery.
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Here the Apostle incerteth an exhortation: Therefore take heed that no man deceiue you, with probable and likely speach:
Here the Apostle incerteth an exhortation: Therefore take heed that no man deceive you, with probable and likely speech:
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which may seeme at the first to haue a faire shew. For this is a mystery and hid thing, and therefore not seene at the first:
which may seem At the First to have a fair show. For this is a mystery and hid thing, and Therefore not seen At the First:
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Yea oftimes it comes to passe, that a lie is more probable and likely to be a truth, then the truth it selfe. Example.
Yea Oftimes it comes to pass, that a lie is more probable and likely to be a truth, then the truth it self. Exampl.
uh av pn31 vvz pc-acp vvi, cst dt n1 vbz av-dc j cc j pc-acp vbi dt n1, cs dt n1 pn31 n1. n1.
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The fruite that groweth now in Sodom hath a more excellent shew then other fruit, and yet come to feele it, it goeth to froth & wind, & that loathsom.
The fruit that grows now in Sodom hath a more excellent show then other fruit, and yet come to feel it, it Goes to froth & wind, & that loathsome.
dt n1 cst vvz av p-acp np1 vhz dt av-dc j n1 av j-jn n1, cc av vvb pc-acp vvi pn31, pn31 vvz p-acp n1 cc n1, cc cst j.
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Againe, in gold, before it be tryed, that which is not gold may haue a greater coulour and shew then the true gold.
Again, in gold, before it be tried, that which is not gold may have a greater colour and show then the true gold.
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And therefore men are not to look vnto the eloquent words and fine speeches, and that men carry the matter away smothly, without any regard of the soundnesse of the matter:
And Therefore men Are not to look unto the eloquent words and fine Speeches, and that men carry the matter away smoothly, without any regard of the soundness of the matter:
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For hence it commeth to passe that men are led away into errour: And the danger is not onely when false doctrine is deliuered, as here it was,
For hence it comes to pass that men Are led away into error: And the danger is not only when false Doctrine is Delivered, as Here it was,
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but euen when false doctrine is not deliuered, as among the Corinthians, where they did only with eloquent & braue words mount aloft in their eloquēce.
but even when false Doctrine is not Delivered, as among the Corinthians, where they did only with eloquent & brave words mount aloft in their eloquence.
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And therefore the Apostle doubteh not to call them false Apostles:
And Therefore the Apostle doubteh not to call them false Apostles:
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For when as men respect the wordes, and haue little respect vnto the matter, and are led away by euery wind of doctrin, there is a seducemēt.
For when as men respect the words, and have little respect unto the matter, and Are led away by every wind of Doctrine, there is a seducement.
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The Apostle then teacheth vs, that no mans learning, authority, eloquence, should draw vs to beleeue that is spoken.
The Apostle then Teaches us, that no men learning, Authority, eloquence, should draw us to believe that is spoken.
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For not onely eloquence, but authority, & honour doth carry vs vsually away. But the Apostle saith, let no man deceiue you:
For not only eloquence, but Authority, & honour does carry us usually away. But the Apostle Says, let no man deceive you:
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and therefore Gal. 1. Though an Angell from heauen Preach any other doctrine let him be accursed: or after any other way:
and Therefore Gal. 1. Though an Angel from heaven Preach any other Doctrine let him be accursed: or After any other Way:
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for as the matter which he Preached, viz: the Crosse of Christ, is low and base in appearance,
for as the matter which he Preached, videlicet: the Cross of christ, is low and base in appearance,
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so must the manner of the deliuering of it bee.
so must the manner of the delivering of it be.
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Obiect. Whereas the Apostle had spoken of his care, strife, and wrestling for them, they might say that he had no such care as he pretends,Object. Whereas the Apostle had spoken of his care, strife, and wrestling for them, they might say that he had no such care as he pretends,
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because hee neuer came to them.
Because he never Come to them.
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This secret obiection he answereth, that he is alwaies present with them, which hee doth by a distinction of presence, viz: not bodily, but a spirituall presence.
This secret objection he Answers, that he is always present with them, which he does by a distinction of presence, videlicet: not bodily, but a spiritual presence.
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Which speech is vsed to the Corinthians, who reprouing them for that being bodily present, did suffer the incestuous person without excommunicating him:
Which speech is used to the Corinthians, who reproving them for that being bodily present, did suffer the incestuous person without excommunicating him:
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and therefore saith, I present in spirit do bid that he should be excommunicated.
and Therefore Says, I present in Spirit do bid that he should be excommunicated.
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This presence is not in regard of the substance of the spirit, for that is in the body,
This presence is not in regard of the substance of the Spirit, for that is in the body,
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& cannot be in two places, no not the Angels, though nimble and swift, but onely God is in all places.
& cannot be in two places, no not the Angels, though nimble and swift, but only God is in all places.
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And therefore is meant, by the spirit, that he is present with the faculties of his mind, viz: in vnderstanding their estate,
And Therefore is meant, by the Spirit, that he is present with the faculties of his mind, videlicet: in understanding their estate,
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and in his affection and will, viz: his loue and care.
and in his affection and will, videlicet: his love and care.
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So that wee see the presence of the children of God is other then the presence of other men,
So that we see the presence of the children of God is other then the presence of other men,
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euen with those they neuer saw, if they be in good estate, to vnderstand and reioyce, and praise God for it:
even with those they never saw, if they be in good estate, to understand and rejoice, and praise God for it:
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If they be in distresse to grieue and mourne for them, & to pray for them.
If they be in distress to grieve and mourn for them, & to pray for them.
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Let vs then examine our selues, why we desire to heare for newes out of other countries? Is it for this end? We see Nehemias being at the Kings Court,
Let us then examine our selves, why we desire to hear for news out of other countries? Is it for this end? We see Nehemiah being At the Kings Court,
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when men came from Ierusalem, by reason of the wicked, which troubled the people, he asked how the Church of God did,
when men Come from Ierusalem, by reason of the wicked, which troubled the people, he asked how the Church of God did,
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& vnderstanding the misery of it fell to fasting: So are we to do;
& understanding the misery of it fell to fasting: So Are we to do;
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to enquire of the Churches of God, to the end, that wee may reioyce for their good,
to inquire of the Churches of God, to the end, that we may rejoice for their good,
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or be sorrowfull for their euill. Reioycing: Seeing by the eyes of his mind and considering their good order he reioysed:
or be sorrowful for their evil. Rejoicing: Seeing by the eyes of his mind and considering their good order he rejoiced:
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So that the vnderstanding, and seeing, is in the minde, which must go before reioysing in the will and affections which proceedeth from it:
So that the understanding, and seeing, is in the mind, which must go before rejoicing in the will and affections which Proceedeth from it:
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So that we see that howsoeuer the children of God, haue many causes of sorrow, yet they haue more occasions of comfort, then the wicked haue.
So that we see that howsoever the children of God, have many Causes of sorrow, yet they have more occasions of Comfort, then the wicked have.
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Good order; viz: the good gouernment and disposition of the Church, as is the disposition of an army:Good order; videlicet: the good government and disposition of the Church, as is the disposition of an army:
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So that in that they had a good order in the Church, it did his heart good:
So that in that they had a good order in the Church, it did his heart good:
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And then, in that it is said to be set and disposed as an Army, therein also is further matter of reioycing.
And then, in that it is said to be Set and disposed as an Army, therein also is further matter of rejoicing.
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So that here we see in a Church is matter of ioy, when the gouernment of the Sonne of God is there,
So that Here we see in a Church is matter of joy, when the government of the Son of God is there,
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and also when it is practised:
and also when it is practised:
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So that where the order of our Sauiour CHRIST is not, there can bee nothing but confusion, and disorder.
So that where the order of our Saviour CHRIST is not, there can be nothing but confusion, and disorder.
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Moses, though a man instructed in the will of God would not himselfe giue answere concerning the peoples comming to sacrifice, Moses, though a man instructed in the will of God would not himself give answer Concerning the peoples coming to sacrifice,
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yet would not himselfe giue order vnto them.
yet would not himself give order unto them.
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And we see, because the Arke of God was carried in a cart, not by the Priestes, which the Lord had appointed, the plague beganne to breake on the people.
And we see, Because the Ark of God was carried in a cart, not by the Priests, which the Lord had appointed, the plague began to break on the people.
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Againe, when as the Arke did shake, and vzzah being but a Leuite, not a Priest, did but touch the Arke, which none but the Priestes might doe,
Again, when as the Ark did shake, and uzzah being but a Levite, not a Priest, did but touch the Ark, which none but the Priests might do,
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yet because hee brake the Lords order, is smitten with death.
yet Because he brake the lords order, is smitten with death.
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Heere wee see what Church is a happy Church, viz: that which hath the doctrine and word of God,
Here we see what Church is a happy Church, videlicet: that which hath the Doctrine and word of God,
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& the Sacraments sincerely deliuered & administred.
& the Sacraments sincerely Delivered & administered.
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After the Apostle hauing spoken of his own cre, he commeth to the care of the Colossians, exhorting thē as they had receiued,
After the Apostle having spoken of his own credit, he comes to the care of the colossians, exhorting them as they had received,
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so they walk in that they had receiued. Two things then are necessary, viz: what wee receiue, viz. not the doctrine of Antichrist insted of the doctrine of CHRIST, not the doctrine of errour in stead of the truth.
so they walk in that they had received. Two things then Are necessary, videlicet: what we receive, viz. not the Doctrine of Antichrist instead of the Doctrine of CHRIST, not the Doctrine of error in stead of the truth.
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And secondly that hauing the doctrine of truth that we walke in it. Walking being an ordinary speech in the Scriptures.
And secondly that having the Doctrine of truth that we walk in it. Walking being an ordinary speech in the Scriptures.
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viz. as a wayfaring man not to sit still, or goe backeward, but to goe forward in that way.viz. as a wayfaring man not to fit still, or go backward, but to go forward in that Way.
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The manner of walking is, first that they be rooted, and secondly that they be knit, viz. that they be constant and stedfast:
The manner of walking is, First that they be rooted, and secondly that they be knit, viz. that they be constant and steadfast:
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before in the former chapter he said that they should be setled, which cannot be easely moued, and to be grounded.
before in the former chapter he said that they should be settled, which cannot be Easily moved, and to be grounded.
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Here he vseth two other excellent similitudes, first to be rooted, taken from trees, not like to reeds shaken with the wind,
Here he uses two other excellent Similitudes, First to be rooted, taken from trees, not like to reeds shaken with the wind,
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but like the Cedars, or as in Esay the Okes, which cannot be remoued.
but like the Cedars, or as in Isaiah the Oaks, which cannot be removed.
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And our estate, if rooted in CHRIST, is farre better then the tree, where as if we be not truely grounded in CHRIST, our condition is worse then the tree:
And our estate, if rooted in CHRIST, is Far better then the tree, where as if we be not truly grounded in CHRIST, our condition is Worse then the tree:
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for the tree being cut will spring vp againe, and being planted to an other plant will grow againe,
for the tree being Cut will spring up again, and being planted to an other plant will grow again,
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but as one of the friends of Iob saith, if they be once gone and remoued, they neuer rise againe.
but as one of the Friends of Job Says, if they be once gone and removed, they never rise again.
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But the children of God can neuer be displanted, being set before the beginning of the world in Gods election, which is a sure foundation neuer to be raised and confounded.
But the children of God can never be displanted, being Set before the beginning of the world in God's election, which is a sure Foundation never to be raised and confounded.
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And he saith built, viz. grounded on CHRIST, and therfore shall neuer be seperated from him.
And he Says built, viz. grounded on CHRIST, and Therefore shall never be separated from him.
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Whereas if we be not built on CHRIST our cause is more miserable. It must be stedfast by faith in CHRIST.
Whereas if we be not built on CHRIST our cause is more miserable. It must be steadfast by faith in CHRIST.
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So that one quality, is, to be grounded and constant:
So that one quality, is, to be grounded and constant:
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Another is that we abound, viz. not stand at a stay, but it is required that we runne ouer,
another is that we abound, viz. not stand At a stay, but it is required that we run over,
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as a vessell filled to the top. So that we ought not onely, not be drawne away by euery wind of doctrine,
as a vessel filled to the top. So that we ought not only, not be drawn away by every wind of Doctrine,
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but we ought to increase in grace;
but we ought to increase in grace;
cc-acp pns12 vmd pc-acp vvi p-acp n1;
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and therefore our estate is compared to the estate of a man, that is first a child,
and Therefore our estate is compared to the estate of a man, that is First a child,
cc av po12 n1 vbz vvn p-acp dt n1 pp-f dt n1, cst vbz ord dt n1,
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then a yong man, then in the perfect age.
then a young man, then in the perfect age.
cs dt j n1, av p-acp dt j n1.
(17) sermon (DIV2)
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Lastly is set downe thankfulnesse to God for the benefits receiued, and therfore we should not be forgetfull of them,
Lastly is Set down thankfulness to God for the benefits received, and Therefore we should not be forgetful of them,
ord vbz vvn a-acp n1 p-acp np1 p-acp dt n2 vvn, cc av pns12 vmd xx vbi j pp-f pno32,
(17) sermon (DIV2)
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but cary them alwaies in remembrance:
but carry them always in remembrance:
cc-acp vvi pno32 av p-acp n1:
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which thanckfulnesse must appeare by our obedience in walking in the commandements of God, and in the continuall practise of our loue to God, and to our brethren.
which thankfulness must appear by our Obedience in walking in the Commandments of God, and in the continual practice of our love to God, and to our brothers.
r-crq n1 vmb vvi p-acp po12 n1 p-acp vvg p-acp dt n2 pp-f np1, cc p-acp dt j n1 pp-f po12 n1 p-acp np1, cc p-acp po12 n2.
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The end of the 15. Sermon.
The end of the 15. Sermon.
dt n1 pp-f dt crd n1.
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The 16. Sermon. COLOSS. 2. V. 8. to the 11.
The 16. Sermon. COLOSS. 2. V. 8. to the 11.
dt crd n1. np1. crd np1 crd p-acp dt crd
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8 Beware lest there be any man that spoyle you through Phylosophy, and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after CHRIST.
8 Beware lest there be any man that spoil you through Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not After CHRIST.
crd vvb n1 pc-acp vbb d n1 cst n1 pn22 p-acp n1, cc j n1, p-acp dt n2 pp-f n2, vvg p-acp dt n2 pp-f dt n1, cc xx p-acp np1.
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9 For in him dwelleth all the fulnesse of the God-head bodily.
9 For in him dwells all the fullness of the Godhead bodily.
crd p-acp p-acp pno31 vvz d dt n1 pp-f dt n1 j.
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10 And ye are complete in him, which is the head of all principality and power.
10 And you Are complete in him, which is the head of all principality and power.
crd cc pn22 vbr j p-acp pno31, r-crq vbz dt n1 pp-f d n1 cc n1.
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THE Apostle hath in the words before in this chapter made a way to come to the principall point he purposed.
THE Apostle hath in the words before in this chapter made a Way to come to the principal point he purposed.
dt n1 vhz p-acp dt n2 a-acp p-acp d n1 vvd dt n1 pc-acp vvi p-acp dt j-jn n1 pns31 vvd.
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And first he testified his care ouer them, and moueth them to haue care ouer themselues,
And First he testified his care over them, and moves them to have care over themselves,
cc ord pns31 vvd po31 n1 p-acp pno32, cc vvz pno32 pc-acp vhi n1 p-acp px32,
(18) sermon (DIV2)
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and that they should take heed of being caried away by any probability and likenesse of speech.
and that they should take heed of being carried away by any probability and likeness of speech.
cc cst pns32 vmd vvi n1 pp-f vbg vvn av p-acp d n1 cc n1 pp-f n1.
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Here he particulerly layeth it downe what he would haue them take heed of; as if he should say.
Here he particularly Layeth it down what he would have them take heed of; as if he should say.
av pns31 av-j vvz pn31 p-acp r-crq pns31 vmd vhi pno32 vvi n1 pp-f; c-acp cs pns31 vmd vvi.
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Looke about you by a sound knowledge of the truth, least any of what opinion of learning,
Look about you by a found knowledge of the truth, lest any of what opinion of learning,
vvb p-acp pn22 p-acp dt j n1 pp-f dt n1, cs d pp-f r-crq n1 pp-f n1,
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or holinesse whatsoeuer, by either shew of reason comming from the braine of men, which hath receiued strength in that it hath bene receiued from hand to hand,
or holiness whatsoever, by either show of reason coming from the brain of men, which hath received strength in that it hath be received from hand to hand,
cc n1 r-crq, p-acp d n1 pp-f n1 vvg p-acp dt n1 pp-f n2, r-crq vhz vvn n1 p-acp cst pn31 vhz vbn vvn p-acp n1 p-acp n1,
(18) sermon (DIV2)
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and yet is nothing els but a vaine deceit and sleight, or els by the ceremonies of the law, wherewith as by certaine rudiments,
and yet is nothing Else but a vain deceit and sleight, or Else by the ceremonies of the law, wherewith as by certain rudiments,
cc av vbz pix av cc-acp dt j n1 cc n1, cc av p-acp dt n2 pp-f dt n1, c-crq c-acp p-acp j n2,
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or A. B. C. the people of God (as children) were trayned to this perfection of doctrine, which now hath shined out vnto you, do vanquish you,
or A. B. C. the people of God (as children) were trained to this perfection of Doctrine, which now hath shined out unto you, do vanquish you,
cc sy sy sy dt n1 pp-f np1 (c-acp n2) vbdr vvn p-acp d n1 pp-f n1, r-crq av vhz vvn av p-acp pn22, vdb vvi pn22,
(18) sermon (DIV2)
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and driue you before them as prisoners fast bound in the chaines and manacles of errour.
and driven you before them as Prisoners fast bound in the chains and manacles of error.
cc vvi pn22 p-acp pno32 c-acp n2 av-j vvn p-acp dt n2 cc n2 pp-f n1.
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Yea take heed of any doctrine whatsoeuer that either taketh any thing from CHRIST, or doth place any the least iot of saluation other where then in h•m.
Yea take heed of any Doctrine whatsoever that either Takes any thing from CHRIST, or does place any the least jot of salvation other where then in h•m.
uh vvb n1 pp-f d n1 r-crq d d vvz d n1 p-acp np1, cc vdz vvi d dt ds n1 pp-f n1 j-jn c-crq av p-acp n1.
(18) sermon (DIV2)
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For seing that in the humane nature of CHRIST, the fulnesse of the God-head doeth personally so rest and abide, that both the natures of the God-head and the man-hood make but one CHRIST:
For sing that in the humane nature of CHRIST, the fullness of the Godhead doth personally so rest and abide, that both the nature's of the Godhead and the manhood make but one CHRIST:
p-acp vvg cst p-acp dt j n1 pp-f np1, dt n1 pp-f dt n1 vdz av-j av vvi cc vvi, cst d dt n2 pp-f dt n1 cc dt n1 vvb p-acp crd np1:
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what is there needfull for your saluation, which you may not haue abundantly in him?
what is there needful for your salvation, which you may not have abundantly in him?
r-crq vbz a-acp j c-acp po22 n1, r-crq pn22 vmb xx vhi av-j p-acp pno31?
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Considering especially that this fulnesse of all graces, which is in him, he hath not for himselfe,
Considering especially that this fullness of all graces, which is in him, he hath not for himself,
vvg av-j cst d n1 pp-f d n2, r-crq vbz p-acp pno31, pns31 vhz xx p-acp px31,
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but for you, which of his abundance is ready to fit you with all whatsoeuer you haue need of to saluation.
but for you, which of his abundance is ready to fit you with all whatsoever you have need of to salvation.
cc-acp c-acp pn22, r-crq pp-f po31 n1 vbz j pc-acp vvi pn22 p-acp d r-crq pn22 vhb n1 pp-f p-acp n1.
(18) sermon (DIV2)
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And the same CHRIST, howsoeuer sometime a litte inferiour to Angels, as towching the humiliation of his man-hood:
And the same CHRIST, howsoever sometime a litte inferior to Angels, as touching the humiliation of his manhood:
cc dt d np1, c-acp av dt j j-jn p-acp n2, c-acp vvg dt n1 pp-f po31 n1:
(18) sermon (DIV2)
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yet now, euen according to his man-hood, is head not onely of his Church (as is aforesaid) but of all powers and principalities which are in heauen, whereby may appeare your errour, which worship Angels.
yet now, even according to his manhood, is head not only of his Church (as is aforesaid) but of all Powers and principalities which Are in heaven, whereby may appear your error, which worship Angels.
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(18) sermon (DIV2)
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The sum is an exhortation, which the Apostle giueth to the Colossians to take heed they should not be deceiued by any false doctrine,
The sum is an exhortation, which the Apostle gives to the colossians to take heed they should not be deceived by any false Doctrine,
dt n1 vbz dt n1, r-crq dt n1 vvz p-acp dt njp2 p-acp vvi n1 pns32 vmd xx vbi vvn p-acp d j n1,
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and the reasons, and grounds, The parts are. Exhortation not to be deceiued by Philosophy, and the beginnings. The reason:
and the Reasons, and grounds, The parts Are. Exhortation not to be deceived by Philosophy, and the beginnings. The reason:
cc dt n2, cc n2, dt n2 vbr. n1 xx pc-acp vbi vvn p-acp n1, cc dt n2. dt n1:
(18) sermon (DIV2)
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because if they be led away they are made a prey.
Because if they be led away they Are made a prey.
c-acp cs pns32 vbb vvn av pns32 vbr vvn dt n1.
(18) sermon (DIV2)
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1548
Againe they should haue nothing in CHRIST, in whom is all fulnesse, and though he was man and inferiour to the Angels,
Again they should have nothing in CHRIST, in whom is all fullness, and though he was man and inferior to the Angels,
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(18) sermon (DIV2)
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yet now, and as he is God he is aboue them all, and head of them all. See, or take heed:
yet now, and as he is God he is above them all, and head of them all. See, or take heed:
av av, cc c-acp pns31 vbz n1 pns31 vbz p-acp pno32 d, cc n1 pp-f pno32 d. vvb, cc vvb n1:
(18) sermon (DIV2)
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Here the Apostle first teacheth that a man must haue a sound knowledge and vnderstanding in the truth of God,
Here the Apostle First Teaches that a man must have a found knowledge and understanding in the truth of God,
av dt n1 ord vvz d dt n1 vmb vhi dt j n1 cc n1 p-acp dt n1 pp-f np1,
(18) sermon (DIV2)
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for he speaketh not of the bodily sight.
for he speaks not of the bodily sighed.
c-acp pns31 vvz xx pp-f dt j n1.
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Doctrine. It belongeth to all men and all women euen to all Gods children of what sort and condition soeuer they be; (in spite of the enemies of Gods truth the Papists;) it is required at their hands and commanded, that they should know and beare away the word of God.Doctrine. It belongeth to all men and all women even to all God's children of what sort and condition soever they be; (in spite of the enemies of God's truth the Papists;) it is required At their hands and commanded, that they should know and bear away the word of God.
n1. pn31 vvz p-acp d n2 cc d n2 av p-acp d ng1 n2 pp-f r-crq n1 cc n1 av pns32 vbb; (p-acp n1 pp-f dt n2 pp-f npg1 n1 dt njp2;) pn31 vbz vvn p-acp po32 n2 cc vvn, cst pns32 vmd vvi cc vvi av dt n1 pp-f np1.
(18) sermon (DIV2)
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And they must grow in knowledge, for they are not to stand at a stay,
And they must grow in knowledge, for they Are not to stand At a stay,
cc pns32 vmb vvi p-acp n1, c-acp pns32 vbr xx pc-acp vvi p-acp dt n1,
(18) sermon (DIV2)
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for as they must grow in zeale, so also must they doe in knowledge, for better haue no zeale,
for as they must grow in zeal, so also must they do in knowledge, for better have no zeal,
c-acp c-acp pns32 vmb vvi p-acp n1, av av vmb pns32 vdb p-acp n1, p-acp j vhi dx n1,
(18) sermon (DIV2)
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1555
then zeale without knowledge, which is most dangerous, as a wild horse.
then zeal without knowledge, which is most dangerous, as a wild horse.
cs n1 p-acp n1, r-crq vbz av-ds j, c-acp dt j n1.
(18) sermon (DIV2)
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And therefore it is that Dauid, though a wise man, yet standeth much on this point.
And Therefore it is that David, though a wise man, yet Stands much on this point.
cc av pn31 vbz cst np1, cs dt j n1, av vvz av-d p-acp d n1.
(18) sermon (DIV2)
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And if we must proceed in godlinesse all our life, so also in knowledge. And if we must proceed in godliness all our life, so also in knowledge.
cc cs pns12 vmb vvi p-acp n1 d po12 n1, av av p-acp n1.
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It is necessary that we haue knowledge to the end we may be able to be defended against the subtilties of the false teachers and deceiuers of the world, who are compared to inchanters Iannes and Iambres which withstood Moses before Pharaoh, it is necessary that we haue knowledge to the end we be not blinded by them.
It is necessary that we have knowledge to the end we may be able to be defended against the subtleties of the false Teachers and deceivers of the world, who Are compared to enchanters Jannes and Jambres which withstood Moses before Pharaoh, it is necessary that we have knowledge to the end we be not blinded by them.
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He biddeth them take heed of Phylosophy, which is a glorious name, signifying the loue of wisedome.
He bids them take heed of Philosophy, which is a glorious name, signifying the love of Wisdom.
pns31 vvz pno32 vvi n1 pp-f n1, r-crq vbz dt j n1, vvg dt n1 pp-f n1.
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But the Apostle doth not take away the vse of Philosophy.
But the Apostle does not take away the use of Philosophy.
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For if it be well vsed, it is a good hand-maid for to help the Ministers,
For if it be well used, it is a good handmaid for to help the Ministers,
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1562
if so be it be not vsed to make a glose, and a shew to the world.
if so be it be not used to make a gloze, and a show to the world.
cs av vbb pn31 vbb xx vvn p-acp vvb dt n1, cc dt n1 p-acp dt n1.
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1563
But here that Phylosophy is condemned, which repugneth the word and Gospel of God, for so far forth as Phylosophy will as a hand-maid wait and attend on the word of God to further the Ministers,
But Here that Philosophy is condemned, which repugneth the word and Gospel of God, for so Far forth as Philosophy will as a handmaid wait and attend on the word of God to further the Ministers,
p-acp av d n1 vbz vvn, r-crq vvz dt n1 cc n1 pp-f np1, c-acp av av-j av p-acp n1 vmb p-acp dt n1 vvi cc vvi p-acp dt n1 pp-f np1 p-acp jc dt n2,
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so long it is commendable, and a good help to further the Ministers in the word of God.
so long it is commendable, and a good help to further the Ministers in the word of God.
av av-j pn31 vbz j, cc dt j n1 p-acp jc dt n2 p-acp dt n1 pp-f np1.
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But when as Phylosophy doth rise vp to go hand in hand, or as Hagar to her Mistris, to goe before the word of God,
But when as Philosophy does rise up to go hand in hand, or as Hagar to her Mistress, to go before the word of God,
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then it is to be condemned, and cast out.
then it is to be condemned, and cast out.
cs pn31 vbz pc-acp vbi vvn, cc vvd av.
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And the reason, that Phylosophy is to be taken heed of, is by reason that there is deceit in it,
And the reason, that Philosophy is to be taken heed of, is by reason that there is deceit in it,
cc dt n1, cst n1 vbz pc-acp vbi vvn n1 pp-f, vbz p-acp n1 cst pc-acp vbz n1 p-acp pn31,
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1568
as we see in naturall Phylosophy, that Ex nihile-nihil fit, of nothing nothing is made. This is contrary to the word of God. Againe in morall Philosophy.
as we see in natural Philosophy, that Ex nihile-nihil fit, of nothing nothing is made. This is contrary to the word of God. Again in moral Philosophy.
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1569
They say that if there be not free will, why should there be punishment, but this is to be taken heed of.
They say that if there be not free will, why should there be punishment, but this is to be taken heed of.
pns32 vvb cst cs pc-acp vbb xx j n1, q-crq vmd pc-acp vbi n1, cc-acp d vbz pc-acp vbi vvn n1 pp-f.
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1570
This condemneth them, which to excuse their mingling of the word with Philosophy, they say they doe but as the children of Israel did, which rob Egipt of her Iewels,
This Condemneth them, which to excuse their mingling of the word with Philosophy, they say they do but as the children of Israel did, which rob Egypt of her Jewels,
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1571
or be as Moses who was skilfull in all the learning of Egipt, as the schoolmen, Papists & others doe.
or be as Moses who was skilful in all the learning of Egypt, as the Schoolmen, Papists & Others do.
cc vbi c-acp np1 r-crq vbds j p-acp d dt n1 pp-f np1, p-acp dt n2, njp2 cc n2-jn vdi.
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1572
But they doe nothing but rob them of their botches and biles.
But they do nothing but rob them of their botches and biles.
p-acp pns32 vdb pix cc-acp vvi pno32 pp-f po32 n2 cc fw-la.
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1573
The reason that Philosophie doth deceiue is, because it commeth from the braines and inuention of men.
The reason that Philosophy does deceive is, Because it comes from the brains and invention of men.
dt n1 cst n1 vdz vvi vbz, c-acp pn31 vvz p-acp dt n2 cc n1 pp-f n2.
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1574
An other thing the Apostle willeth them to take heed of, is, of the elements of the world, which were the traditions of God.
an other thing the Apostle wills them to take heed of, is, of the elements of the world, which were the traditions of God.
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1575
For might they say if you will not haue vs to deale with the inuentions of men, will ye deny that we should vse the decrees of God,
For might they say if you will not have us to deal with the Inventions of men, will you deny that we should use the decrees of God,
p-acp n1 pns32 vvi cs pn22 vmb xx vhi pno12 pc-acp vvi p-acp dt n2 pp-f n2, vmb pn22 vvi cst pns12 vmd vvi dt n2 pp-f np1,
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1576
as the traditions of the law? Here we see whom the Apostle had to doe with all, viz. such as ioyned with the Gospell the inuentions of men and Phylosophy, and the ceremonies of the law.
as the traditions of the law? Here we see whom the Apostle had to do with all, viz. such as joined with the Gospel the Inventions of men and Philosophy, and the ceremonies of the law.
c-acp dt n2 pp-f dt n1? av pns12 vvb r-crq dt n1 vhd pc-acp vdi p-acp d, n1 d c-acp vvn p-acp dt n1 dt n2 pp-f n2 cc n1, cc dt n2 pp-f dt n1.
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1577
The same doe we deale withall, viz. the Papists:
The same do we deal withal, viz. the Papists:
dt d vdb pns12 vvi av, n1 dt njp2:
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1578
for though they confesse CHRIST &c. yet because they ioyne the traditions of men & ceremonies which the Gospell will not admit,
for though they confess CHRIST etc. yet Because they join the traditions of men & ceremonies which the Gospel will not admit,
c-acp cs pns32 vvb np1 av av c-acp pns32 vvb dt n2 pp-f n2 cc n2 r-crq dt n1 vmb xx vvi,
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1579
therfore we are not to ioine with them, but to oppose against them, as the Apostle did.
Therefore we Are not to join with them, but to oppose against them, as the Apostle did.
av pns12 vbr xx pc-acp vvi p-acp pno32, cc-acp pc-acp vvi p-acp pno32, c-acp dt n1 vdd.
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1580
The reason why the Apostle sheweth they should not be bound vnto the traditions of the law:
The reason why the Apostle shows they should not be bound unto the traditions of the law:
dt n1 c-crq dt n1 vvz pns32 vmd xx vbi vvn p-acp dt n2 pp-f dt n1:
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1581
Because the ceremonies of the law are the elements, as it were the A. B. C. wherein children are to be taught.
Because the ceremonies of the law Are the elements, as it were the A. B. C. wherein children Are to be taught.
c-acp dt n2 pp-f dt n1 vbr dt n2, c-acp pn31 vbdr dt np1 np1 np1 c-crq n2 vbr pc-acp vbi vvn.
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Now it is no point of a good scholler to be alwayes in the A. B. C. so we must not alwaies be babes in Christianity,
Now it is no point of a good scholar to be always in the A. B. C. so we must not always be babes in Christianity,
av pn31 vbz dx n1 pp-f dt j n1 pc-acp vbi av p-acp dt np1 np1 np1 av pns12 vmb xx av vbi n2 p-acp np1,
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for those were the shadowes of that truth, which now is, and therefore these are the dayes of restauration, and perfection.
for those were the shadows of that truth, which now is, and Therefore these Are the days of restauration, and perfection.
p-acp d vbdr dt n2 pp-f d n1, r-crq av vbz, cc av d vbr dt n2 pp-f n1, cc n1.
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Now then if we must not haue these ceremonies, which God had appointed, but that CHRIST must be preached simply and barely without ceremonies:
Now then if we must not have these ceremonies, which God had appointed, but that CHRIST must be preached simply and barely without ceremonies:
av av cs pns12 vmb xx vhi d n2, r-crq np1 vhd vvn, cc-acp cst np1 vmb vbi vvn av-j cc av-j p-acp n2:
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much lesse are we to vse the traditions and ceremonies of men, which the Papists religion doth wholly consist of.
much less Are we to use the traditions and ceremonies of men, which the Papists Religion does wholly consist of.
av-d dc vbr pns12 pc-acp vvi dt n2 cc n2 pp-f n2, r-crq dt njp2 n1 vdz av-jn vvi a-acp.
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1586
Indeed there is a doctrine in the ceremonies of the law, which is perpetuall, but the ceremonies themselues is at an end.
Indeed there is a Doctrine in the ceremonies of the law, which is perpetual, but the ceremonies themselves is At an end.
np1 a-acp vbz dt n1 p-acp dt n2 pp-f dt n1, r-crq vbz j, cc-acp dt n2 px32 vbz p-acp dt n1.
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1587
Perswading them not to be caried away by false doctrine he sheweth perticulerly what: viz. Philosophy, and the elements, and in summe what soeuer is not according to CHRIST:
Persuading them not to be carried away by false Doctrine he shows particularly what: viz. Philosophy, and the elements, and in sum what soever is not according to CHRIST:
vvg pno32 xx pc-acp vbi vvn av p-acp j n1 pns31 vvz av-jn q-crq: n1 n1, cc dt n2, cc p-acp n1 r-crq av vbz xx vvg p-acp np1:
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now he rendreth the reasons, why they should take heed, first, because they should be mad• a prey: To whom?
now he rendereth the Reasons, why they should take heed, First, Because they should be mad• a prey: To whom?
av pns31 vvz dt n2, c-crq pns32 vmd vvi n1, ord, c-acp pns32 vmd vbi n1 dt n1: p-acp ro-crq?
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1. To those, that deceiued them: Secondly then to Satan:
1. To those, that deceived them: Secondly then to Satan:
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and therefore they had need to watch, for if a man feare his house shall be robbed, will he not watch? then much more ought we to take heed and watch,
and Therefore they had need to watch, for if a man Fear his house shall be robbed, will he not watch? then much more ought we to take heed and watch,
cc av pns32 vhd n1 pc-acp vvi, c-acp cs dt n1 vvb po31 n1 vmb vbi vvn, vmb pns31 xx vvi? av av-d av-dc vmd zz pc-acp vvi n1 cc n1,
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least we be a prey to these enemies.
lest we be a prey to these enemies.
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For as when the Romans in triumph hauing their captiues, lead them at their chariots tailes,
For as when the Roman in triumph having their captives, led them At their chariots tails,
c-acp c-acp c-crq dt njp2 p-acp n1 vhg po32 n2-jn, vvb pno32 p-acp po32 n2 n2,
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so if we be deceiued, we are led at the tailes of those, yea of the deuill himselfe,
so if we be deceived, we Are led At the tails of those, yea of the Devil himself,
av cs pns12 vbb vvn, pns12 vbr vvn p-acp dt n2 pp-f d, uh pp-f dt n1 px31,
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and as our Sauiour saith, Iohn. 10. the theefe cometh to make a spoile. Another reason, to be wary, because they are not according to CHRIST.
and as our Saviour Says, John. 10. the thief comes to make a spoil. another reason, to be wary, Because they Are not according to CHRIST.
cc p-acp po12 n1 vvz, np1. crd dt n1 vvz pc-acp vvi dt n1. j-jn n1, pc-acp vbi j, c-acp pns32 vbr xx vvg p-acp np1.
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Doctrine. Here we may know what an errour and false Doctrine is, if it take any thing from CHRIST,Doctrine. Here we may know what an error and false Doctrine is, if it take any thing from CHRIST,
n1. av pns12 vmb vvi r-crq dt n1 cc j n1 vbz, cs pn31 vvb d n1 p-acp np1,
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and doe not attribute all sufficiency vnto CHRIST, for CHRIST, is our Teacher; Priest, and King:
and do not attribute all sufficiency unto CHRIST, for CHRIST, is our Teacher; Priest, and King:
cc vdb xx vvi d n1 p-acp np1, p-acp np1, vbz po12 n1; n1, cc n1:
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if he be our onely Teacher, then we must haue nothing but that which he teacheth vs,
if he be our only Teacher, then we must have nothing but that which he Teaches us,
cs pns31 vbb po12 j n1, cs pns12 vmb vhi pix cc-acp cst r-crq pns31 vvz pno12,
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for he teacheth to his Church the whole will of his father.
for he Teaches to his Church the Whole will of his father.
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And therefore we may know the Papists are deceiuers, which bring in traditions not according to CHRIST. Againe, CHRIST is our Priest;
And Therefore we may know the Papists Are deceivers, which bring in traditions not according to CHRIST. Again, CHRIST is our Priest;
cc av pns12 vmb vvi dt njp2 vbr n2, r-crq vvb p-acp n2 xx vvg p-acp np1. av, np1 vbz po12 n1;
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And therefore as it was the office of the Priest to offer sacrifice, so CHRIST offered himselfe a sacrifice for our sinnes:
And Therefore as it was the office of the Priest to offer sacrifice, so CHRIST offered himself a sacrifice for our Sins:
cc av c-acp pn31 vbds dt n1 pp-f dt n1 pc-acp vvi n1, av np1 vvd px31 dt n1 p-acp po12 n2:
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he that bringeth in any other sacrificer is contrary to CHRIST.
he that brings in any other sacrificer is contrary to CHRIST.
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Another office of the Priest is to pray for the people, and therefore they that bring in any other intercessor is contrary to CHRIST.
another office of the Priest is to pray for the people, and Therefore they that bring in any other intercessor is contrary to CHRIST.
j-jn n1 pp-f dt n1 vbz pc-acp vvi p-acp dt n1, cc av pns32 cst vvb p-acp d j-jn n1 vbz j-jn p-acp np1.
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Againe it is the office of CHRIST to be King ouer his Church, to command,
Again it is the office of CHRIST to be King over his Church, to command,
av pn31 vbz dt n1 pp-f np1 pc-acp vbi n1 p-acp po31 n1, pc-acp vvi,
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and giue lawes, and therefore the doctrine of the Pope to to be head of the Church, to giue lawes, to rule, command &c. is a false doctrine.
and give laws, and Therefore the Doctrine of the Pope to to be head of the Church, to give laws, to Rule, command etc. is a false Doctrine.
cc vvi n2, cc av dt n1 pp-f dt n1 p-acp pc-acp vbi n1 pp-f dt n1, pc-acp vvi n2, pc-acp vvi, vvb av vbz dt j n1.
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The reason why CHRIST is sufficient is, because the whole God-head is in our Sauiour CHRIST,
The reason why CHRIST is sufficient is, Because the Whole Godhead is in our Saviour CHRIST,
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yea the God-head of our Sauiour CHRIST is really in CHRIST, and therefore hee is onely able to furnish vs of all:
yea the Godhead of our Saviour CHRIST is really in CHRIST, and Therefore he is only able to furnish us of all:
uh dt n1 pp-f po12 n1 np1 vbz av-j p-acp np1, cc av pns31 vbz av-j j pc-acp vvi pno12 pp-f d:
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and therefore wee neede not any points of Phylosophy, or any ceremonies of the Law, to giue supply.
and Therefore we need not any points of Philosophy, or any ceremonies of the Law, to give supply.
cc av pns12 vvb xx d n2 pp-f n1, cc d n2 pp-f dt n1, pc-acp vvi n1.
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Here the Apostle dealeth as a good Teacher, that there being a controuersie betweene the false Prophets & him, they aleage one thing, he aleageth another:
Here the Apostle deals as a good Teacher, that there being a controversy between the false prophets & him, they aleage one thing, he aleageth Another:
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Now to confute them, he taketh a third thing wherin both agreed:
Now to confute them, he Takes a third thing wherein both agreed:
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So he doth also to the Athenians: For if he had aleaged the Prophets, they would haue made a mocke of him,
So he does also to the Athenians: For if he had alleged the prophets, they would have made a mock of him,
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and therefore he taketh one of their owne Poets. This is to be practised of the Ministers of the word.
and Therefore he Takes one of their own Poets. This is to be practised of the Ministers of the word.
cc av pns31 vvz crd pp-f po32 d n2. d vbz pc-acp vbi vvn pp-f dt n2 pp-f dt n1.
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Heere then the Apostle proueth that wee are accomplished in CHRIST, For hee is made vnto vs wisedome, righteousnesse, sanctification,
Here then the Apostle Proves that we Are accomplished in CHRIST, For he is made unto us Wisdom, righteousness, sanctification,
av av dt n1 vvz cst pns12 vbr vvn p-acp np1, c-acp pns31 vbz vvn p-acp pno12 n1, n1, n1,
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and redemption, and therefore hee is our whole accomplishment, what then need we to seeke for any more or any other portion? And therefore Dauid saith:
and redemption, and Therefore he is our Whole accomplishment, what then need we to seek for any more or any other portion? And Therefore David Says:
cc n1, cc av pns31 vbz po12 j-jn n1, r-crq av vvb pns12 pc-acp vvi p-acp d dc cc d j-jn n1? cc av np1 vvz:
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God is my lot, my portion, and inheritance. God is my lot, my portion, and inheritance.
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Now if any bee asked, if they will haue an inheritance, will they not haue it in a faire ground? they will say, yea: Then seeke it in CHRIST.
Now if any be asked, if they will have an inheritance, will they not have it in a fair ground? they will say, yea: Then seek it in CHRIST.
av cs d vbb vvn, cs pns32 vmb vhi dt n1, vmb pns32 xx vhi pn31 p-acp dt j n1? pns32 vmb vvi, uh: av vvb pn31 p-acp np1.
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This then ouerthroweth the going to Saints or Angels, to Peter, or the Virgin.
This then Overthroweth the going to Saints or Angels, to Peter, or the Virgae.
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For though it were true, that go to Peter thou shalt not leese, if to the Virgin thou shalt not leese, which yet is most salfe; for they cannot help vs:
For though it were true, that go to Peter thou shalt not lose, if to the Virgae thou shalt not lose, which yet is most salfe; for they cannot help us:
p-acp cs pn31 vbdr j, cst vvb p-acp np1 pns21 vm2 xx vvi, cs p-acp dt n1 pns21 vm2 xx vvi, r-crq av vbz av-ds n1; c-acp pns32 vmbx vvi pno12:
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But though it were so, that we might haue one peece in one, an other in an other, should we not rather go to CHRIST, where all our inheritance is laid together?
But though it were so, that we might have one piece in one, an other in an other, should we not rather go to CHRIST, where all our inheritance is laid together?
cc-acp cs pn31 vbdr av, cst pns12 vmd vhi crd n1 p-acp crd, dt n-jn p-acp dt n-jn, vmd pns12 xx av-c vvi p-acp np1, c-crq d po12 n1 vbz vvn av?
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1619
Lastly, hee is aboue all Principalities) viz:
Lastly, he is above all Principalities) videlicet:
ord, pns31 vbz p-acp d n2) av:
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howsoeuer in his base estate hee humbled himselfe vnderneath the Angels, yet he is the Head of them all,
howsoever in his base estate he humbled himself underneath the Angels, yet he is the Head of them all,
c-acp p-acp po31 j n1 pns31 vvd px31 p-acp dt n2, av pns31 vbz dt n1 pp-f pno32 d,
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and aboue all Angels and Arch-angels, so that none of them are able to crosse his will,
and above all Angels and Archangels, so that none of them Are able to cross his will,
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or controule him in his Kingdome. The end of the 16. Sermon.
or control him in his Kingdom. The end of the 16. Sermon.
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The 17. Sermon. COLLOSS. 2. V. 11. 12. 13.
The 17. Sermon. COLOSSUS. 2. V. 11. 12. 13.
dt crd n1. np1. crd np1 crd crd crd
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1624
11 In whom also yee are circumcised with circumcision made without bands, by putting off the sinfull body of the flesh, through the circumcision of CHRIST.
11 In whom also ye Are circumcised with circumcision made without bans, by putting off the sinful body of the Flesh, through the circumcision of CHRIST.
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12 In that yee are buried with him through baptisme, in whom ye are also raised vp together, through the faith of the operation of God, which raised him from the dead.
12 In that ye Are buried with him through Baptism, in whom you Are also raised up together, through the faith of the operation of God, which raised him from the dead.
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13 And ye which were dead in sins, and in the vncircumcision of your flesh, hath hee quickned together with him, forgiuing you all your trespasses.
13 And you which were dead in Sins, and in the uncircumcision of your Flesh, hath he quickened together with him, forgiving you all your Trespasses.
crd cc pn22 r-crq vbdr j p-acp n2, cc p-acp dt n1 pp-f po22 n1, vhz pns31 vvn av p-acp pno31, j-vvg pn22 d po22 n2.
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WEE haue heard of the graces in our Sauiour CHRIST, of the fulnesse, perfection, and aboundance of them,
we have herd of the graces in our Saviour CHRIST, of the fullness, perfection, and abundance of them,
pns12 vhb vvn pp-f dt n2 p-acp po12 n1 np1, pp-f dt n1, n1, cc n1 pp-f pno32,
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and likewise the Apostle entred into this, that all fulnesse of graces are in him,
and likewise the Apostle entered into this, that all fullness of graces Are in him,
cc av dt n1 vvd p-acp d, cst d n1 pp-f n2 vbr p-acp pno31,
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so they are in him, not for himselfe, but for vs. And therefore the Apostle proceedeth in the argument and in that point still,
so they Are in him, not for himself, but for us And Therefore the Apostle Proceedeth in the argument and in that point still,
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as if the Apostle should say, ye haue heard, &c. Hauing all fulnesse and sufficiency in him:
as if the Apostle should say, you have herd, etc. Having all fullness and sufficiency in him:
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it followeth that you haue that in him, you seeke out of him, which is the circumcision of the fore-skinne:
it follows that you have that in him, you seek out of him, which is the circumcision of the foreskin:
pn31 vvz cst pn22 vhb d p-acp pno31, pn22 vvb av pp-f pno31, r-crq vbz dt n1 pp-f dt n1:
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1632
who was circumcised not for himselfe, but for you. and in him you haue a more excellent circumcision then that you so greedily pursue.
who was circumcised not for himself, but for you. and in him you have a more excellent circumcision then that you so greedily pursue.
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For that is made with the bodily hand of man, which can go no further then to the flesh:
For that is made with the bodily hand of man, which can go no further then to the Flesh:
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whereas your circumcision is made by the finger of God, which entreth into the heart, whereof one fruite is the putting off, of the whole body and masse of sinne, which riseth and buddeth from the carnall corruption of originall sinne.
whereas your circumcision is made by the finger of God, which entereth into the heart, whereof one fruit is the putting off, of the Whole body and mass of sin, which Riseth and buddeth from the carnal corruption of original sin.
cs po22 n1 vbz vvn p-acp dt n1 pp-f np1, r-crq vvz p-acp dt n1, c-crq crd n1 vbz dt vvg a-acp, pp-f dt j-jn n1 cc n1 pp-f n1, r-crq vvz cc vvz p-acp dt j n1 pp-f j-jn n1.
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1635
Where if you reply that Abraham and other the godly Patriarkes and Fathers vnder the Law, had this circumcision of the heart:
Where if you reply that Abraham and other the godly Patriarchs and Father's under the Law, had this circumcision of the heart:
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and yet notwithstanding receiued the outward cutting of the fore-skin for a seale of that inward circumcision. I grant:
and yet notwithstanding received the outward cutting of the foreskin for a seal of that inward circumcision. I grant:
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And therefore you haue for an outward seale of your inward cutting and purging of the corruption, the Sacrament of Baptisme, a seale that with CHRIST you are buried to sinne, that sinne is truely mortified and deaded in you, that it should no more raigne ouer you,
And Therefore you have for an outward seal of your inward cutting and purging of the corruption, the Sacrament of Baptism, a seal that with CHRIST you Are buried to sin, that sin is truly mortified and deadened in you, that it should no more Reign over you,
cc av pn22 vhb p-acp dt j n1 pp-f po22 j n-vvg cc vvg pp-f dt n1, dt n1 pp-f n1, dt n1 cst p-acp np1 pn22 vbr vvn p-acp n1, cst n1 vbz av-j vvn cc vvn p-acp pn22, cst pn31 vmd av-dx av-dc vvi p-acp pn22,
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nor you should liue vnto it.
nor you should live unto it.
ccx pn22 vmd vvi p-acp pn31.
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1639
Another fruite also of this circumcision, whereof Baptisme is a seale, is that with CHRIST you are raised vp to newnesse of life, through faith, which God hath wrought in you by the same almighty power, whereby hee hath raised CHRIST from the dead.
another fruit also of this circumcision, whereof Baptism is a seal, is that with CHRIST you Are raised up to newness of life, through faith, which God hath wrought in you by the same almighty power, whereby he hath raised CHRIST from the dead.
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1640
And no maruell if you haue neede of the same power to quicken you, which the Father declared in the raysing vp of his Sonne, seeing you also were dead in sinnes, shadowed and set forth by the circumcision of the flesh,
And no marvel if you have need of the same power to quicken you, which the Father declared in the raising up of his Son, seeing you also were dead in Sins, shadowed and Set forth by the circumcision of the Flesh,
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and are quickned together with him, in hauing all your sinnes forgiuen you.
and Are quickened together with him, in having all your Sins forgiven you.
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The summe is a more speciall declaration of the fulnesse, and accomplishment we haue in CHRIST.
The sum is a more special declaration of the fullness, and accomplishment we have in CHRIST.
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The parts are that in CHRIST we haue Circumcision inward of the heart, with the outward signe thereof. Because we haue Sanctification. Iustification. Summe:
The parts Are that in CHRIST we have Circumcision inward of the heart, with the outward Signen thereof. Because we have Sanctification. Justification. Sum:
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That the Colossians and Christians haue no need of the circumcision which was in times past,
That the colossians and Christians have no need of the circumcision which was in times past,
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and therefore we are to consider of First the Sacrament of Circumcision to Gods children in times past: Baptisme vnder the Gospell.
and Therefore we Are to Consider of First the Sacrament of Circumcision to God's children in times past: Baptism under the Gospel.
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Secondly, of the notable fruits and benefites sealed to vs in these Sacraments.
Secondly, of the notable fruits and benefits sealed to us in these Sacraments.
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Heere we are to consider of the order of the Apostle according to the custome of the Scripture.
Here we Are to Consider of the order of the Apostle according to the custom of the Scripture.
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For the Scripture vseth to set the handling of those last, which were named first,
For the Scripture uses to Set the handling of those last, which were nam First,
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and the handling of those things first, which were named last, and therefore the Apostle hauing spoken of,
and the handling of those things First, which were nam last, and Therefore the Apostle having spoken of,
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& named Phylosophy first, and then of the rudements and ceremonies:
& nam Philosophy First, and then of the rudements and ceremonies:
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hee first speaketh against the ceremonies of the Law, and because circumcision was most stood vpon,
he First speaks against the ceremonies of the Law, and Because circumcision was most stood upon,
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and chiefly regarded, therefore the Apostle doth speake of circumcision. For circumcision was especially commended in the Law, as that which was performed by all,
and chiefly regarded, Therefore the Apostle does speak of circumcision. For circumcision was especially commended in the Law, as that which was performed by all,
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and was appointed as a badge vnder the Law, to distinguish the Church of God from the world,
and was appointed as a badge under the Law, to distinguish the Church of God from the world,
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and therefore they that were not circumcised, were abominable, as Moses was in danger for his sonne vncircumcised:
and Therefore they that were not circumcised, were abominable, as Moses was in danger for his son uncircumcised:
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Exod 4. 24. Againe, because the circumcision was 400. yeares before the Law was, and therefore they thought it should not be abolished with the Law.Exod 4. 24. Again, Because the circumcision was 400. Years before the Law was, and Therefore they Thought it should not be abolished with the Law.
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But the Apostle answereth that we are, and neede not to be circumcised, because CHRIST was circumcised for vs, hauing no cause for himselfe to bee circumcised.
But the Apostle Answers that we Are, and need not to be circumcised, Because CHRIST was circumcised for us, having no cause for himself to be circumcised.
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Now circumcision is a note of pollution, but we are clensed in CHRIST.
Now circumcision is a note of pollution, but we Are cleansed in CHRIST.
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And a man is not to bee circumcised twice, but once wee are circumcised in CHRIST,
And a man is not to be circumcised twice, but once we Are circumcised in CHRIST,
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and therefore neede not to bee circumcised againe.
and Therefore need not to be circumcised again.
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1660
Further, we haue Baptisme in steed of Circumcision, and therefore it is not belonging vnto vs. Againe, he maketh two kinds of Circumcisions, outward and inward:
Further, we have Baptism in steed of Circumcision, and Therefore it is not belonging unto us Again, he makes two Kinds of Circumcisions, outward and inward:
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The inward is the circumcision of the heart:
The inward is the circumcision of the heart:
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The Lord circumciseth the heart, &c. And therefore the Israelites bragged of this, that they were the circumcised of the Lord; The Lord Circumciseth the heart, etc. And Therefore the Israelites bragged of this, that they were the circumcised of the Lord;
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1663
this is our boasting that the Apostle saith:
this is our boasting that the Apostle Says:
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We are glad of this, that the hardnesse of our heart is taken away, our reioysing is the circumcision of the heart. We Are glad of this, that the hardness of our heart is taken away, our rejoicing is the circumcision of the heart.
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So also there is two sorts of Baptismes, for which cause the Apostle saith:
So also there is two sorts of Baptisms, for which cause the Apostle Says:
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Among the Principles of religion, wherein euery one is to bee instructed, nameth the doctrine of Baptismes i. inward, and outward;Among the Principles of Religion, wherein every one is to be instructed, names the Doctrine of Baptisms i. inward, and outward;
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1667
for as the Circumcision was inward and outward; And therefore it is that Stephen according as the Prophets vsed, vpbraided them: Oh yee stiffe-neeked and vncircumcised:
for as the Circumcision was inward and outward; And Therefore it is that Stephen according as the prophets used, upbraided them: O ye stiffe-neeked and uncircumcised:
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1668
because though they were circumcised in body, yet not in heart.
Because though they were circumcised in body, yet not in heart.
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It were a strange thing, if a man should say, men now that haue come to Baptisme, that they are vnbaptised,
It were a strange thing, if a man should say, men now that have come to Baptism, that they Are unbaptised,
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1670
and to those that come ordinarily to the Sacrament of the Lords Supper, that they neuer receiued it,
and to those that come ordinarily to the Sacrament of the lords Supper, that they never received it,
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and to those that come to heare the word and prayer, that they neuer did it, viz: they neuer effectually did it, in regard that they haue not done it in heart, in that they haue not forsakē their vncleanesse and loosenesse of life.
and to those that come to hear the word and prayer, that they never did it, videlicet: they never effectually did it, in regard that they have not done it in heart, in that they have not forsaken their uncleanness and looseness of life.
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Nay rather it may be said of them, that they haue receiued the Sacraments, as seales of condemnation,
Nay rather it may be said of them, that they have received the Sacraments, as Seals of condemnation,
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and the word as a testimony of their iudgement, and prayed to pull the vengeance of God vpon their heads:
and the word as a testimony of their judgement, and prayed to pull the vengeance of God upon their Heads:
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And therefore wee are to looke, that as they haue the outward, so we labour and feele to haue the hand of God inwardly in reforming vs,
And Therefore we Are to look, that as they have the outward, so we labour and feel to have the hand of God inwardly in reforming us,
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and renuing vs, and working grace in our hearts. The fruite of Circumcision and Baptisme, is the putting off the body of sinne.
and renewing us, and working grace in our hearts. The fruit of Circumcision and Baptism, is the putting off the body of sin.
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It is the vse of the Scripture to compare sinne to filthy garments, or nakednesse, Apoc 3. Buy of me garments to couer thy nakednesse:
It is the use of the Scripture to compare sin to filthy garments, or nakedness, Apocalypse 3. Buy of me garments to cover thy nakedness:
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So it is with vs, that if we haue not the righteousnesse off CHRIST, we are naked,
So it is with us, that if we have not the righteousness off CHRIST, we Are naked,
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or else clothed with the ragges of sinne:
or Else clothed with the rags of sin:
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1679
And therefore as men are ashamed to come into the presence of others naked or in filthy ragges.
And Therefore as men Are ashamed to come into the presence of Others naked or in filthy rags.
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1680
For as Ioseph might not come before the King, before his prison clothes were taken off.
For as Ioseph might not come before the King, before his prison clothes were taken off.
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And are we not to be much more ashamed, to come into the presence of the Lord in our sinnes, which are farre more loathsome to God,
And Are we not to be much more ashamed, to come into the presence of the Lord in our Sins, which Are Far more loathsome to God,
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then any filthy ragges to man?
then any filthy rags to man?
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Againe our state of Christianity is compared to a race, which was vsed among the Romans, where in their exercises, to the end they might be more light to runne the race better,
Again our state of Christianity is compared to a raze, which was used among the Roman, where in their exercises, to the end they might be more Light to run the raze better,
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or to do any other exercises, they vsed to put of their cloths, so far as with honesty they might, that they should be no burden or hinderance vnto them:
or to do any other exercises, they used to put of their clothes, so Far as with honesty they might, that they should be no burden or hindrance unto them:
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Euen so sin being a greater burden then any clothes to hinder our race, is to be cast off.
Even so since being a greater burden then any clothes to hinder our raze, is to be cast off.
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1686
By flesh the Apostle meaneth the naturall and originall corruption, viz: the proanesle and readinesse to all naughtinesse,
By Flesh the Apostle means the natural and original corruption, videlicet: the proanesle and readiness to all naughtiness,
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and vntowardnesse, and vnfitnesse to any thing that is good. And by the body is ment the fruite of it.
and untowardness, and unfitness to any thing that is good. And by the body is meant the fruit of it.
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By flesh is not meant that the creature it selfe is this filthinesse, for that is a creature (for then CHRISTS flesh could not be pure) but it is meant the spiritual corruption and infection in the body and soule ioyned together.
By Flesh is not meant that the creature it self is this filthiness, for that is a creature (for then CHRIST Flesh could not be pure) but it is meant the spiritual corruption and infection in the body and soul joined together.
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In that sinne is called the body of sinne, it noteth, that euery one hath in him,
In that sin is called the body of sin, it notes, that every one hath in him,
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or about him, A Body of sinne: So that looke how many members of the body euery man hath,
or about him, A Body of sin: So that look how many members of the body every man hath,
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and how many powers of the soule, so many instruments of sinne:
and how many Powers of the soul, so many Instruments of sin:
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1692
it noteth that whatsoeuer part or facultie is in a man naturally, is nothing but a lump of sinne, his hand a hand of sinne, his foote, eie, &c.
it notes that whatsoever part or faculty is in a man naturally, is nothing but a lump of sin, his hand a hand of sin, his foot, eye, etc.
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Therefore chapter 3. mortifie your earthly members of sinne, filthinesse, vncleanesse, noting that vntill our members bee mortified and renued, they are members of sinne and vncleanesse:
Therefore chapter 3. mortify your earthly members of sin, filthiness, uncleanness, noting that until our members be mortified and renewed, they Are members of sin and uncleanness:
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Yea they are weapons of vnrighteousnesse, which vntill they bee purged and cleansed, tend onely to the hurt either of our selues or others.
Yea they Are weapons of unrighteousness, which until they be purged and cleansed, tend only to the hurt either of our selves or Others.
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Here then we may know that we are truely baptised and haue the true circumcision of our Sauiour CHRIST,
Here then we may know that we Are truly baptised and have the true circumcision of our Saviour CHRIST,
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1696
if wee daily labour more and more to cut off the members of sinne in our selues,
if we daily labour more and more to Cut off the members of sin in our selves,
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whereas if we continue in sinne, and go on more and more in our sinnes after Baptisme,
whereas if we continue in sin, and go on more and more in our Sins After Baptism,
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then wee may assure our selues, we haue no part in CHRIST, and our Baptisme is not profitable.
then we may assure our selves, we have no part in CHRIST, and our Baptism is not profitable.
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Then the Apostle answers a priuie obiection.
Then the Apostle answers a privy objection.
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Why had not Abraham and the rest the circumcision of the hart before the circumcision of the body,
Why had not Abraham and the rest the circumcision of the heart before the circumcision of the body,
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and yet it was needfull for them to haue the circumcision of the body as being the seale of the other? Why then should not we be circumcised?
and yet it was needful for them to have the circumcision of the body as being the seal of the other? Why then should not we be circumcised?
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Answer. True, they had the inward circumcision before, and the outward circumcision after, yet we need not the outward:Answer. True, they had the inward circumcision before, and the outward circumcision After, yet we need not the outward:
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for baptisme sealeth that to vs, which circumcision did to them: for there is but one seale of it:
for Baptism Sealeth that to us, which circumcision did to them: for there is but one seal of it:
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1704
now they had outward circumcision, and ye haue baptisme, and need but one seale for baptisme doth sufficiently assure you of the inward circumcision.
now they had outward circumcision, and you have Baptism, and need but one seal for Baptism does sufficiently assure you of the inward circumcision.
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1705
Ye are buried with him in baptisme: Not that baptisme doth it, but baptisme is the seale of our burying with CHRIST.You Are buried with him in Baptism: Not that Baptism does it, but Baptism is the seal of our burying with CHRIST.
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1706
For the properties of the thing signified, is often giuen to the seale:
For the properties of the thing signified, is often given to the seal:
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1707
As in the Lords supper the name of the signe, bread and wine, is giuen to the thing signified, which is the body and blood of CHRIST.
As in the lords supper the name of the Signen, bred and wine, is given to the thing signified, which is the body and blood of CHRIST.
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1708
And baptisme is called the washing away of sinnes, for as water washeth the filthinesse of the body,
And Baptism is called the washing away of Sins, for as water washes the filthiness of the body,
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1709
so doth the blood of CHRIST, signified by the water, wash away our sinnes.
so does the blood of CHRIST, signified by the water, wash away our Sins.
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1710
So here to be buried is giuen to baptisme, which is onely the worke of the spirit of God by faith in.
So Here to be buried is given to Baptism, which is only the work of the Spirit of God by faith in.
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1711
CHRIST, which doth bury sinne in vs.
CHRIST, which does bury sin in us
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1712
Baptisme doth represent our buriall vnto sinne, because, though it be not vtterly killed, so long as we liue, yet it is weakened.
Baptism does represent our burial unto sin, Because, though it be not utterly killed, so long as we live, yet it is weakened.
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1713
In the Rom. 6. it is said that we are dead, buried, and raised vp in baptisme, viz. baptisme sealeth all these vnto vs.
In the Rom. 6. it is said that we Are dead, buried, and raised up in Baptism, viz. Baptism Sealeth all these unto us
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1714
But it is to be obserued.
But it is to be observed.
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1715
That he maketh choise of the buriall onely, rather then the death, to signifie the truth and assurance of our mortification, that our mortification is certaine, true,
That he makes choice of the burial only, rather then the death, to signify the truth and assurance of our mortification, that our mortification is certain, true,
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1716
and without all dissimulation, it is indeed a hatred of sinne.
and without all dissimulation, it is indeed a hatred of sin.
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1717
For as men may seeme to be dead, which are not so indeed, but if they be dead and couered,
For as men may seem to be dead, which Are not so indeed, but if they be dead and covered,
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1718
then we are assured they are dead indeed, so true mortification is here signified to be a true hatred of sinne.
then we Are assured they Are dead indeed, so true mortification is Here signified to be a true hatred of sin.
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1719
And that was in times past notably set forth by the custome in the primitiue Church, their descending into the water, which signifieth death to sinne,
And that was in times passed notably Set forth by the custom in the primitive Church, their descending into the water, which signifies death to sin,
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1720
and remayning in the water, their burying to sinne, and rising out of the water, rising to righteousnes.
and remaining in the water, their burying to sin, and rising out of the water, rising to righteousness.
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1721
So that here is shewed what ought to be true mortification. For there may be some in a swone or trance, which seeme to be dead,
So that Here is showed what ought to be true mortification. For there may be Some in a swoon or trance, which seem to be dead,
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1722
& yet reuiue againe, so there are many, that thinke thēselues dead to sinne, if they can abstaine frō some sinne they haue vsed before,
& yet revive again, so there Are many, that think themselves dead to sin, if they can abstain from Some sin they have used before,
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1723
& doe some good things they did not before, yet it doth not follow that they are therefore mortified:
& do Some good things they did not before, yet it does not follow that they Are Therefore mortified:
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1724
for they may doe it for some sinister cause, for hope of gaine &c. and after fall to it againe:
for they may do it for Some sinister cause, for hope of gain etc. and After fallen to it again:
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1725
and therefore it is necessary that there be a burying viz. that for conscience to God,
and Therefore it is necessary that there be a burying viz. that for conscience to God,
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1726
for the feare of God, and loue of him, that he hath bene mercifull vnto vs, we mortifie sinne and walke in holinesse of life, to continue in it, which mortification importeth.
for the Fear of God, and love of him, that he hath be merciful unto us, we mortify sin and walk in holiness of life, to continue in it, which mortification imports.
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1727
For he that continueth in mortifying sinne, he onely is truely mortified: Therefore acts 14. 21. strengthened the disciples and exhorted them to continue.
For he that Continueth in mortifying sin, he only is truly mortified: Therefore acts 14. 21. strengthened thee Disciples and exhorted them to continue.
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1728
Here also we learne that baptisme is the same to vs, that circumcision was to the people of God vnder the law:
Here also we Learn that Baptism is the same to us, that circumcision was to the people of God under the law:
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1729
where we haue to confute the wretched opinion of the Anabaptists, which will not haue any baptised before they come to yeares of discretion:
where we have to confute the wretched opinion of the Anabaptists, which will not have any baptised before they come to Years of discretion:
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1730
but if they vnder the Law, circumcised vnder age, then now we may baptise vnder the Gospell them that are Infants.
but if they under the Law, circumcised under age, then now we may baptise under the Gospel them that Are Infants.
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1731
Againe in the Parents, if one be faithfull their children are holy, and much more both being holy, sanctifie their children, therefore to be baptised.
Again in the Parents, if one be faithful their children Are holy, and much more both being holy, sanctify their children, Therefore to be baptised.
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1732
Obiection. But it is said that the Apostles baptised, it is said they baptised households, but no mention is made of children, they are not named.Objection. But it is said that the Apostles baptised, it is said they baptised Households, but no mention is made of children, they Are not nam.
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1733
Answer. Could they baptise whole households, and not baptise children. Againe, in that baptisme is the same to vs that circumcision was to the Iewes, Answer. Could they baptise Whole Households, and not baptise children. Again, in that Baptism is the same to us that circumcision was to the Iewes,
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1734
why shold not our children be baptised, as theirs were circumcised? This doctrine serues also against the Papists, that thinke that children vnbaptised are damned.
why should not our children be baptised, as theirs were circumcised? This Doctrine serves also against the Papists, that think that children unbaptised Are damned.
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1735
But that can not be, because there was no such thing to be feared of those that died before circumcision being the 8. day.
But that can not be, Because there was no such thing to be feared of those that died before circumcision being the 8. day.
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1736
For we see the Lord commanded that circumcision should not be before the 8. day, to the end that the children should be strong to abide the great smart of the wounds:
For we see the Lord commanded that circumcision should not be before the 8. day, to the end that the children should be strong to abide the great smart of the wounds:
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1737
now if as many children as died should be condemned, the Lord should haue prouided ill for his people, that for a small temporary comodity would depriue them of euerlasting life: 2. Sam. 12. Dauid before his sonne died, he had fasted and laene on the ground;
now if as many children as died should be condemned, the Lord should have provided ill for his people, that for a small temporary commodity would deprive them of everlasting life: 2. Sam. 12. David before his son died, he had fasted and laene on the ground;
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1738
after he heard that he was dead, he rose vp, and washed his face, and shewed himselfe comfortable,
After he herd that he was dead, he rose up, and washed his face, and showed himself comfortable,
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1739
and did make profession that he should goe to him. Whereby it is euident he was perswaded he was in peace, whereas we see that he mourned for his sonne Absolom (Whom he loued as dearly) because he feared his condemnation, for that he had liued and died wickedly.
and did make profession that he should go to him. Whereby it is evident he was persuaded he was in peace, whereas we see that he mourned for his son Absalom (Whom he loved as dearly) Because he feared his condemnation, for that he had lived and died wickedly.
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1740
Againe, if the children be vnbaptised, it is not theirs, but their parents sinne, and should it be condemned for the parents cause?
Again, if the children be unbaptised, it is not theirs, but their Parents sin, and should it be condemned for the Parents cause?
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1741
Againe, not the want, but the despising and contemning of the Sacrament is dangerous. And therfore they onely that were despisers of the circumcision, were to be cut off.
Again, not the want, but the despising and contemning of the Sacrament is dangerous. And Therefore they only that were despisers of the circumcision, were to be Cut off.
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1742
Now the children cannot despise it, and if any despise it, it is the Parents.
Now the children cannot despise it, and if any despise it, it is the Parents.
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1743
Besides, the Sacraments are notes of our saluation, and that saluation doth not depend vpon them,
Beside, the Sacraments Are notes of our salvation, and that salvation does not depend upon them,
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1744
but vpon Gods fauour, and free election before all worlds.
but upon God's favour, and free election before all world's.
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1745
We haue heard of the benefits we haue in CHRIST through, baptisme, to be the dying vnto sinne, and in sanctification.
We have herd of the benefits we have in CHRIST through, Baptism, to be the dying unto sin, and in sanctification.
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1746
The last benefit we haue in baptisme, is the quickening of vs in CHRIST, which is the forgiuenesse of sinne and iustification.
The last benefit we have in Baptism, is the quickening of us in CHRIST, which is the forgiveness of sin and justification.
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1747
And therefore seing we haue both this iustification and all sanctification and dying vnto sinne sealed to vs in baptisme, it appeares therefore that all the parts of our reconciliation are sealed to vs by baptisme.
And Therefore sing we have both this justification and all sanctification and dying unto sin sealed to us in Baptism, it appears Therefore that all the parts of our reconciliation Are sealed to us by Baptism.
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1748
The end of the 17. Sermon.
The end of the 17. Sermon.
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1749
The 18. Sermon. COLOSS. 2. 14. 15. 16. 17.
The 18. Sermon. COLOSS. 2. 14. 15. 16. 17.
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1750
14 And putting out the hand-writing of ordinances that was against vs which was contrary to vs, he euen tooke it out of the way,
14 And putting out the handwriting of ordinances that was against us which was contrary to us, he even took it out of the Way,
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1751
and fastened it vpon the Crosse,
and fastened it upon the Cross,
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1752
15 And bath spoiled the Principalities and Powers, and hath made a shew of them openly,
15 And bath spoiled the Principalities and Powers, and hath made a show of them openly,
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1753
and hath triumphed ouer them in the same Crosse.
and hath triumphed over them in the same Cross.
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1754
16 Let no man therefore condemne you in meat and drinke, or in respect of any holy day,
16 Let no man Therefore condemn you in meat and drink, or in respect of any holy day,
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1755
or of the new moone, or of the Sabbath dayes. 17 Which are but a shadow of things to come:
or of the new moon, or of the Sabbath days. 17 Which Are but a shadow of things to come:
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1756
but the body is in CHRIST.
but the body is in CHRIST.
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1757
WE haue heard how the Apostle doth propound to himselfe to refute two errours: one of vaine Phylosophy, which appeared to men to be wisedome, but not true wisedome.
WE have herd how the Apostle does propound to himself to refute two errors: one of vain Philosophy, which appeared to men to be Wisdom, but not true Wisdom.
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1758
The other was that the Colossians had crept in among them, such, which held the necessity of ceremonies.
The other was that the colossians had crept in among them, such, which held the necessity of ceremonies.
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1759
We haue heard how the Apostle amongst other ceremonies, which he confuteth, beginneth at the ceremony of circumcision, which confutation he hauing entred vpon proceedeth in confuting the vse of the other ceremonies, as eating of meats, drincks &c.
We have herd how the Apostle among other ceremonies, which he confuteth, begins At the ceremony of circumcision, which confutation he having entered upon Proceedeth in confuting the use of the other ceremonies, as eating of Meats, drinks etc.
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1760
As by his death he hath gotten vs forgiuenesse of our sinnes:
As by his death he hath got us forgiveness of our Sins:
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1761
so by the same he hath blotted out the hand writing, which was a witnesse of our sinnes as of a det, where in we stood bound to God:
so by the same he hath blotted out the hand writing, which was a witness of our Sins as of a debt, where in we stood bound to God:
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1762
which hand-writing standeth in the rites and ceremonies of the Law, which by his death is not onely blotted out, by the same nayles wherewith his blessed hands and feet were nayled to the Crosse, this as it were was nayled thorough and cancelled.
which handwriting Stands in the Rites and ceremonies of the Law, which by his death is not only blotted out, by the same nails wherewith his blessed hands and feet were nailed to the Cross, this as it were was nailed through and canceled.
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1763
Neither is it maruell if by his Crosse these ceremonies are done away, seing vpon the same Crosse, he spoyled the deuill,
Neither is it marvel if by his Cross these ceremonies Are done away, sing upon the same Cross, he spoiled the Devil,
d vbz pn31 n1 cs p-acp po31 n1 d n2 vbr vdn av, vvg p-acp dt d n1, pns31 vvd dt n1,
(20) sermon (DIV2)
479
Page 138
1764
and all the power and hoast of hell, and hauing disarmed them, he made open shew of them, triumphing vpon them in his Crosse, wherein they thought to haue vtterly vanquished and ouercome him.
and all the power and host of hell, and having disarmed them, he made open show of them, triumphing upon them in his Cross, wherein they Thought to have utterly vanquished and overcome him.
cc d dt n1 cc n1 pp-f n1, cc vhg vvn pno32, pns31 vvd j n1 pp-f pno32, vvg p-acp pno32 p-acp po31 n1, c-crq pns32 vvd pc-acp vhi av-j vvn cc vvn pno31.
(20) sermon (DIV2)
479
Page 138
1765
Wherefore as by this meanes circumcision is taken away, so is likewise taken away all difference of meates and dayes.
Wherefore as by this means circumcision is taken away, so is likewise taken away all difference of Meats and days.
c-crq c-acp p-acp d n2 n1 vbz vvn av, av vbz av vvn av d n1 pp-f n2 cc n2.
(20) sermon (DIV2)
480
Page 138
1766
Therefore as in CHRIST no man ought to condemne you for the vse of any meat or drinke,
Therefore as in CHRIST no man ought to condemn you for the use of any meat or drink,
av c-acp p-acp np1 dx n1 vmd pc-acp vvi pn22 p-acp dt n1 pp-f d n1 cc vvi,
(20) sermon (DIV2)
481
Page 138
1767
or in respect of a feast day, whether it be new moone or the three solēne Sabaoths:
or in respect of a feast day, whither it be new moon or the three solemn Sabbaths:
cc p-acp n1 pp-f dt n1 n1, cs pn31 vbb j n1 cc dt crd j ng1:
(20) sermon (DIV2)
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Page 138
1768
so if any man either ignorantlv, or malitiously condemne you, you shall not need to feare their iudgement, considering that these things were but shadowes, which haue no more place, CHRIST the body being come.
so if any man either ignorantlv, or maliciously condemn you, you shall not need to Fear their judgement, considering that these things were but shadows, which have no more place, CHRIST the body being come.
av cs d n1 d n1, cc av-j vvi pn22, pn22 vmb xx vvi pc-acp vvi po32 n1, vvg cst d n2 vbdr cc-acp n2, r-crq vhb dx dc n1, np1 dt n1 vbg vvn.
(20) sermon (DIV2)
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Page 138
1769
The summe is, the doing away of all the ceremonies of the Law by the death of CHRIST,
The sum is, the doing away of all the ceremonies of the Law by the death of CHRIST,
dt n1 vbz, cs vdg av pp-f d dt n2 pp-f dt n1 p-acp dt n1 pp-f np1,
(20) sermon (DIV2)
482
Page 138
1770
and therefore of these, which the Colossians erroniously retayned. The parts are the Effect of CHRISTS death in all the ceremonies of the Law.
and Therefore of these, which the colossians erroneously retained. The parts Are the Effect of CHRIST death in all the ceremonies of the Law.
cc av pp-f d, r-crq dt njp2 av-j vvd. dt n2 vbr av vvb pp-f npg1 n1 p-acp d dt n2 pp-f dt n1.
(20) sermon (DIV2)
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Page 138
1771
Application of that effect to the present errours of the Colossians.
Application of that Effect to the present errors of the colossians.
n1 pp-f d n1 p-acp dt j n2 pp-f dt njp2.
(20) sermon (DIV2)
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Page 139
1772
The purpose of the Apostle is that because that the ceremonies of the Law generally are done away by the death of our Sauiour CHRIST, that therefore the ceremonies, which the Colossians made conscience of, are done away.
The purpose of the Apostle is that Because that the ceremonies of the Law generally Are done away by the death of our Saviour CHRIST, that Therefore the ceremonies, which the colossians made conscience of, Are done away.
dt n1 pp-f dt n1 vbz d c-acp cst dt n2 pp-f dt n1 av-j vbr vdn av p-acp dt n1 pp-f po12 n1 np1, cst av dt n2, r-crq dt njp2 vvd n1 pp-f, vbr vdn av.
(20) sermon (DIV2)
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Page 139
1773
Here we are to note first, the power of the death of our Sauiour CHRIST in taking away ceremonies;
Here we Are to note First, the power of the death of our Saviour CHRIST in taking away ceremonies;
av pns12 vbr p-acp n1 ord, dt n1 pp-f dt n1 pp-f po12 n1 np1 p-acp vvg av n2;
(20) sermon (DIV2)
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Page 139
1774
secondly, the applying of that effectually to the perticuler estate of the Colossians, that they were in by reason of false Teachers.
secondly, the applying of that effectually to the particular estate of the colossians, that they were in by reason of false Teachers.
ord, dt vvg pp-f d av-j p-acp dt j n1 pp-f dt njp2, cst pns32 vbdr p-acp p-acp n1 pp-f j n2.
(20) sermon (DIV2)
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Page 139
1775
For the first, the vse of ceremonies of the law were diuers. 1. To make a partition wall and seperation betweene Iewes & gentils, that neither should come one to other, till it should be taken away. 2. Another vse in them was to traine vp the Iewes being children, in the principles of religion.
For the First, the use of ceremonies of the law were diverse. 1. To make a partition wall and separation between Iewes & Gentiles, that neither should come one to other, till it should be taken away. 2. another use in them was to train up the Iewes being children, in the principles of Religion.
p-acp dt ord, dt n1 pp-f n2 pp-f dt n1 vbdr j. crd p-acp vvi dt n1 n1 cc n1 p-acp np2 cc n2-j, cst dx vmd vvi pi p-acp n-jn, c-acp pn31 vmd vbi vvn av. crd j-jn n1 p-acp pno32 vbds pc-acp vvi a-acp dt np2 vbg n2, p-acp dt n2 pp-f n1.
(20) sermon (DIV2)
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Page 139
1776
Another vse here mentioned that they were a hand-writing, testimony, and a witnesse vnto the people of their sinnes, that they were bound vnto God.
another use Here mentioned that they were a handwriting, testimony, and a witness unto the people of their Sins, that they were bound unto God.
j-jn n1 av vvn cst pns32 vbdr dt n1, n1, cc dt n1 p-acp dt n1 pp-f po32 n2, cst pns32 vbdr vvn p-acp np1.
(20) sermon (DIV2)
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Page 139
1777
For what meaneth their manifold washings, but that they were excedingly filthy, and loathsome in the sight of God.
For what means their manifold washings, but that they were exceedingly filthy, and loathsome in the sighed of God.
p-acp r-crq vvz po32 j n2-vvg, cc-acp cst pns32 vbdr av-vvg j, cc j p-acp dt n1 pp-f np1.
(20) sermon (DIV2)
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Page 139
1778
And what was the killing of the beasts and sacrifices, but to confesse, that themselues were worthy to be slaine by reason of their sinnes? further their circumcision, which they bragged so of, did note the vncleanes of the whole man,
And what was the killing of the beasts and Sacrifices, but to confess, that themselves were worthy to be slain by reason of their Sins? further their circumcision, which they bragged so of, did note the uncleans of the Whole man,
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(20) sermon (DIV2)
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Page 139
1779
because out of that part came the seed, which proceded from euery part of a man,
Because out of that part Come the seed, which proceeded from every part of a man,
c-acp av pp-f d n1 vvd dt n1, r-crq vvd p-acp d n1 pp-f dt n1,
(20) sermon (DIV2)
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Page 139
1780
and therefore all these were testimonies of the wrath of God due to them.
and Therefore all these were testimonies of the wrath of God due to them.
cc av d d vbdr n2 pp-f dt n1 pp-f np1 j-jn p-acp pno32.
(20) sermon (DIV2)
487
Page 139
1781
But the benefit we haue in our Sauiour. 1. our sinnes are taken away. 2. The hand writing is not onely blotted out but cancelled,
But the benefit we have in our Saviour. 1. our Sins Are taken away. 2. The hand writing is not only blotted out but canceled,
p-acp dt n1 pns12 vhb p-acp po12 n1. crd po12 n2 vbr vvn av. crd dt n1 n1 vbz xx av-j vvn av p-acp vvn,
(20) sermon (DIV2)
488
Page 140
1782
for the same nayles, that went through his hands, perced the hand-writing and ceremonies.
for the same nails, that went through his hands, pierced the handwriting and ceremonies.
p-acp dt d n2, cst vvd p-acp po31 n2, vvd dt n1 cc n2.
(20) sermon (DIV2)
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Page 140
1783
And therefore what iniuries should we doe to our selues, and what iniury to our Sauiour CHRISTS death if we should hold the necessity of them? For what is he, that hauing the det payd, will not labour by all meanes to haue the writing cancelled?
And Therefore what injuries should we do to our selves, and what injury to our Saviour CHRIST death if we should hold the necessity of them? For what is he, that having the debt paid, will not labour by all means to have the writing canceled?
cc av q-crq n2 vmd pns12 vdi p-acp po12 n2, cc r-crq n1 p-acp po12 n1 npg1 n1 cs pns12 vmd vvi dt n1 pp-f pno32? p-acp r-crq vbz pns31, cst vhg dt n1 vvn, vmb xx vvi p-acp d n2 pc-acp vhi dt n1 vvn?
(20) sermon (DIV2)
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Page 140
1784
Now it were a farre more foolish thing if the detter, when he had payd the det, would desire his creditor to keepe the bill still.
Now it were a Far more foolish thing if the debtor, when he had paid the debt, would desire his creditor to keep the bill still.
av pn31 vbdr dt av-j av-dc j n1 cs dt n1, c-crq pns31 vhd vvn dt n1, vmd vvi po31 n1 pc-acp vvi dt n1 av.
(20) sermon (DIV2)
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Page 140
1785
And this was not onely the sinne of the Iewes, but now it is the fault of them,
And this was not only the sin of the Iewes, but now it is the fault of them,
cc d vbds xx av-j dt n1 pp-f dt np2, p-acp av pn31 vbz dt n1 pp-f pno32,
(20) sermon (DIV2)
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Page 140
1786
and farre greater, which will haue ceremonies in the Church, not Gods, but mans ceremonies, which are farre worse.
and Far greater, which will have ceremonies in the Church, not God's, but men ceremonies, which Are Far Worse.
cc av-j jc, r-crq vmb vhi n2 p-acp dt n1, xx n2, cc-acp ng1 n2, r-crq vbr av-j av-jc.
(20) sermon (DIV2)
491
Page 140
1787
So that here, see the difference of Beleeuers, vnder the Gospell and Law.
So that Here, see the difference of Believers, under the Gospel and Law.
av cst av, vvb dt n1 pp-f n2, p-acp dt n1 cc n1.
(20) sermon (DIV2)
492
Page 140
1788
For howsoeuer the death of CHRIST was effectuall to them, while the Law stood, yet the obligation and writing was in Gods hand.
For howsoever the death of CHRIST was effectual to them, while the Law stood, yet the obligation and writing was in God's hand.
c-acp c-acp dt n1 pp-f np1 vbds j p-acp pno32, cs dt n1 vvd, av dt n1 cc vvg vbds p-acp npg1 n1.
(20) sermon (DIV2)
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Page 140
1789
Obiection. Why then, was the hand-writing in the hand of God.Objection. Why then, was the handwriting in the hand of God.
n1. q-crq av, vbds dt n1 p-acp dt n1 pp-f np1.
(20) sermon (DIV2)
494
Page 140
1790
Answer. It was in the hand of the good creditours, and it was by Gods will that it should be so, to keepe them vnder: Answer. It was in the hand of the good creditors, and it was by God's will that it should be so, to keep them under:
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(20) sermon (DIV2)
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Page 140
1791
but now it is his will that they should be taken away, and therefore it is a fearfull thing in vs, that when God would haue it taken away, we will haue it remaine still in his hand.
but now it is his will that they should be taken away, and Therefore it is a fearful thing in us, that when God would have it taken away, we will have it remain still in his hand.
cc-acp av pn31 vbz po31 n1 cst pns32 vmd vbi vvn av, cc av pn31 vbz dt j n1 p-acp pno12, cst c-crq np1 vmd vhi pn31 vvn av, pns12 vmb vhi pn31 vvi av p-acp po31 n1.
(20) sermon (DIV2)
494
Page 140
1792
Here we see that the children of God may haue assurance of euerlasting life, and their hope is a certaine hope, contrary to the papists which make it doutfull according to our cōmon speach But the Apostle saith: our hope cannot be confounded.
Here we see that the children of God may have assurance of everlasting life, and their hope is a certain hope, contrary to the Papists which make it doubtful according to our Common speech But the Apostle Says: our hope cannot be confounded.
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(20) sermon (DIV2)
495
Page 141
1793
The certainety of this hope the Apostle proueth both by that ou• sins are forgiuen, and the debt bill is put out.
The certainty of this hope the Apostle Proves both by that ou• Sins Are forgiven, and the debt bill is put out.
dt n1 pp-f d n1 dt n1 vvz d p-acp cst n1 n2 vbr vvn, cc dt n1 n1 vbz vvn av.
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495
Page 141
1794
Another reason the Apostle rendreth, is for that our Sauiour CHRIST hath vanquished the Deuill ▪ the Prince of Diuels, called Powers and Principallities:
another reason the Apostle rendereth, is for that our Saviour CHRIST hath vanquished the devil ▪ the Prince of Devils, called Powers and Principalities:
j-jn n1 dt n1 vvz, vbz p-acp d po12 n1 np1 vhz vvn dt n1 ▪ dt n1 pp-f n2, vvn n2 cc n2:
(20) sermon (DIV2)
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Page 141
1795
For they were created strong and haue not lost much of their strength.
For they were created strong and have not lost much of their strength.
c-acp pns32 vbdr vvn j cc vhb xx vvd d pp-f po32 n1.
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496
Page 141
1796
This is taught by our Sauiour CHRIST Math. 12. The strong man, that is the Diuel, keepeth the house till a stronger cōmeth, which is our Sauiour CHRIST.
This is taught by our Saviour CHRIST Math. 12. The strong man, that is the devil, Keepeth the house till a Stronger comes, which is our Saviour CHRIST.
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(20) sermon (DIV2)
496
Page 141
1797
When our Sauiour was vpon the Crosse, the Diuell assaulted him most strongly:
When our Saviour was upon the Cross, the devil assaulted him most strongly:
c-crq po12 n1 vbds p-acp dt n1, dt n1 vvn pno31 av-ds av-j:
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496
Page 141
1798
For at his first entring into his Ministery the Diuel tempted him fore ▪ though he left him for a time,
For At his First entering into his Ministry the devil tempted him before ▪ though he left him for a time,
c-acp p-acp po31 ord vvg p-acp po31 n1 dt n1 vvd pno31 a-acp ▪ cs pns31 vvd pno31 p-acp dt n1,
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Page 141
1799
yet he came to him againe: But especially hee vsed all his strength to torment our Sauiour Christ vpō the crosse,
yet he Come to him again: But especially he used all his strength to torment our Saviour christ upon the cross,
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Page 141
1800
whē the wrath of God was vpon him:
when the wrath of God was upon him:
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Page 141
1801
that occasion he took to vex our Sauiour as much as hee could, which in the 22. Psal. which is the Psalme of the passion of our Sauiour CHRIST, the Diuel's compared to Dogs, to Buls of Basan, which tore his hands and feete,
that occasion he took to vex our Saviour as much as he could, which in the 22. Psalm which is the Psalm of the passion of our Saviour CHRIST, the Devil's compared to Dogs, to Bulls of Basan, which tore his hands and feet,
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Page 141
1802
and compared also to Lyons, and to Ʋnicornes, so cruelly did they vse him.
and compared also to Lyons, and to Ʋnicornes, so cruelly did they use him.
cc vvn av p-acp n2, cc p-acp n2, av av-j vdd pns32 vvi pno31.
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Page 141
1803
And yet whereas they thought to haue triumphed ouer him, euen in the very Crosse hee spoiled them and ouercame them,
And yet whereas they Thought to have triumphed over him, even in the very Cross he spoiled them and overcame them,
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Page 141
1804
and triumphed ouer them, and led them captiues.
and triumphed over them, and led them captives.
cc vvd p-acp pno32, cc vvd pno32 n2-jn.
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Page 141
1805
And therefore wee see there is no cause we should bee ashamed of our Sauiour CHRIST, seeing hee hath ouercome,
And Therefore we see there is no cause we should be ashamed of our Saviour CHRIST, seeing he hath overcome,
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Page 141
1806
and we are conquerous in him, and therefore to boast in that, as the Apostle saith:
and we Are conquerous in him, and Therefore to boast in that, as the Apostle Says:
cc pns12 vbr j p-acp pno31, cc av pc-acp vvi p-acp d, c-acp dt n1 vvz:
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Page 141
1807
Death where is thy sting? Hell where is thy victory? Death where is thy sting? Hell where is thy victory?
n1 c-crq vbz po21 n1? n1 q-crq vbz po21 n1?
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Page 141
1808
And this is matter of comfort, that wee are to deale with one, that is maistred,
And this is matter of Comfort, that we Are to deal with one, that is mastered,
cc d vbz n1 pp-f n1, cst pns12 vbr pc-acp vvi p-acp crd, cst vbz vvn,
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Page 141
1809
& conquered already, with one that is a coward, and therefore if we resist him, he will fly, but if wee giue place to him,
& conquered already, with one that is a coward, and Therefore if we resist him, he will fly, but if we give place to him,
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Page 142
1810
then he will vse vs, and torment vs as a Tyrant.
then he will use us, and torment us as a Tyrant.
cs pns31 vmb vvi pno12, cc vvb pno12 p-acp dt n1.
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Page 142
1811
And therefore wee are to take courage ouer him, being thus ouercome by our Sauiour CHRIST.
And Therefore we Are to take courage over him, being thus overcome by our Saviour CHRIST.
cc av pns12 vbr pc-acp vvi n1 p-acp pno31, vbg av vvn p-acp po12 n1 np1.
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Page 142
1812
For as the victory, which Dauid had ouer Goliah, was for all the people of God,
For as the victory, which David had over Goliath, was for all the people of God,
p-acp p-acp dt n1, r-crq np1 vhd p-acp np1, vbds p-acp d dt n1 pp-f np1,
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Page 142
1813
so is the victory of our Sauiour not for himselfe, but for vs. Thus much for the taking away of the ceremonies by our Sauiour CHRIST:
so is the victory of our Saviour not for himself, but for us Thus much for the taking away of the ceremonies by our Saviour CHRIST:
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Page 142
1814
The application of this doctrine to the Colossians followeth. Doct. The office of a good Minister is not onely The Ministers duty.
The application of this Doctrine to the colossians follows. Doct. The office of a good Minister is not only The Ministers duty.
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Page 142
1815
to deliuer the doctrine generally, for then the Colossians had gone away without comfort, but hee must apply it particularly.
to deliver the Doctrine generally, for then the colossians had gone away without Comfort, but he must apply it particularly.
pc-acp vvi dt n1 av-j, c-acp cs dt njp2 vhd vvn av p-acp n1, cc-acp pns31 vmb vvi pn31 av-jn.
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1816
And as it teacheth Ministers to deliuer and apply perticularly: So the people are to learne that they must be content to heare of perticulars, as of the generall:
And as it Teaches Ministers to deliver and apply particularly: So the people Are to Learn that they must be content to hear of particulars, as of the general:
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1817
for will they say, let the Minister teach of adultery, but let him not speake of me,
for will they say, let the Minister teach of adultery, but let him not speak of me,
c-acp vmb pns32 vvb, vvb dt n1 vvb pp-f n1, cc-acp vvb pno31 xx vvi pp-f pno11,
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1818
but Nathan said to Dauid, Thou art the man, 2. Sam. 12. 7. Let no man iudge you) i;
but Nathan said to David, Thou art the man, 2. Sam. 12. 7. Let no man judge you) i;
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Page 142
1819
If any man take this boldnesse to condemne you for eating of those things, doing those things, let it not grieue you.
If any man take this boldness to condemn you for eating of those things, doing those things, let it not grieve you.
cs d n1 vvb d n1 pc-acp vvi pn22 p-acp vvg pp-f d n2, vdg d n2, vvb pn31 xx vvi pn22.
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Page 142
1820
The meates which were forbidden by the Law were those which did not chew the cud,
The Meats which were forbidden by the Law were those which did not chew the cud,
dt n2 r-crq vbdr vvn p-acp dt n1 vbdr d r-crq vdd xx vvi dt n1,
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Page 142
1821
or which chewing it, had not clouen feete, &c. But now by the Gospell those things are left to our liberty,
or which chewing it, had not cloven feet, etc. But now by the Gospel those things Are left to our liberty,
cc q-crq vvg pn31, vhd xx vvn n2, av p-acp av p-acp dt n1 d n2 vbr vvn p-acp po12 n1,
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1822
for if the word of God do teach vs, wee may eate it, then wee are to eate it, so it bee with thanks-giuing.
for if the word of God do teach us, we may eat it, then we Are to eat it, so it be with thanksgiving.
c-acp cs dt n1 pp-f np1 vdb vvi pno12, pns12 vmb vvi pn31, cs pns12 vbr pc-acp vvi pn31, av pn31 vbb p-acp j.
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1823
For now to the cleane all things are cleane.
For now to the clean all things Are clean.
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1824
And though this liberty be left vs, which was bought by our Sauiour CHRIST, yet it doth not take away authority from Magistrates,
And though this liberty be left us, which was bought by our Saviour CHRIST, yet it does not take away Authority from Magistrates,
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1825
for Nauigation, or by reason of want to abstaine from some meates at certaine times in the yeare.
for Navigation, or by reason of want to abstain from Some Meats At certain times in the year.
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1826
For the Feasts and new Moone: For the Feasts and new Moon:
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1827
) In the new Moone the Lord had commanded, in regard of the benefit which God gaue by the lights, they should haue Feasts.
) In the new Moon the Lord had commanded, in regard of the benefit which God gave by the lights, they should have Feasts.
) p-acp dt j n1 dt n1 vhd vvn, p-acp n1 pp-f dt n1 r-crq np1 vvd p-acp dt n2, pns32 vmd vhi n2.
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1828
Sabaoths ) There were three great feasts in the yere:Sabbaths) There were three great feasts in the year:
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1829
First, at Easter when came their corne in, wherein God commanded them to celebrate a feast of thankfulnesse,
First, At Easter when Come their corn in, wherein God commanded them to celebrate a feast of thankfulness,
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1830
and therein was the Passeouer celebrated.
and therein was the Passover celebrated.
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1831
Pentecost was at that time of the yeare, that the fruite of the Vines were gathered.Pentecost was At that time of the year, that the fruit of the Vines were gathered.
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1832
The third feast was of Tabernacles, when all fruits were gathered in. This is not meant of the Lords Sabaoths:
The third feast was of Tabernacles, when all fruits were gathered in. This is not meant of the lords Sabbaths:
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1833
for it is said Sabots not Sabaoth: Againe, the Lords day was neuer no ceremony:
for it is said Sabots not Sabaoth: Again, the lords day was never no ceremony:
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1834
for it was before all ceremonies, euen in the beginning of the world, before there was need of CHRIST.
for it was before all ceremonies, even in the beginning of the world, before there was need of CHRIST.
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1835
And therefore the Sabaoth day heere is not meant: but it is yet to be kept wholly, and holily vnto the Lord.
And Therefore the Sabaoth day Here is not meant: but it is yet to be kept wholly, and holily unto the Lord.
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1836
Againe, our Sauiour CHRIST prophecying of the things that should come to passe 40. yeares after his death, willeth them to pray that their flight should not come as in Winter,
Again, our Saviour CHRIST prophesying of the things that should come to pass 40. Years After his death, wills them to pray that their flight should not come as in Winter,
av, po12 n1 np1 vvg pp-f dt n2 cst vmd vvi pc-acp vvi crd n2 p-acp po31 n1, vvz pno32 pc-acp vvi d po32 n1 vmd xx vvi a-acp p-acp n1,
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1837
so not on the Sabaoth day, whereby the Lords exercises should be hindred, which might increase their griefe.
so not on the Sabaoth day, whereby the lords exercises should be hindered, which might increase their grief.
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1838
Last reason ▪ because these were shadowes, and therfore to cease, now the Body was come.
Last reason ▪ Because these were shadows, and Therefore to cease, now the Body was come.
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1839
For our Sauiour CHRIST is the Body, & therfore what a madnesse is it in men, that being desirous to looke vpon one, had rather to looke vpon his shadow, then vpon the person himselfe.
For our Saviour CHRIST is the Body, & Therefore what a madness is it in men, that being desirous to look upon one, had rather to look upon his shadow, then upon the person himself.
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1840
The end of the 18. Sermon.
The end of the 18. Sermon.
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1841
The 19. Sermon. COLLOSS. 2. V. 18. 19. 18 Let no man at his pleasure beare rule ouer you by humblenesse of minde,
The 19. Sermon. COLOSSUS. 2. V. 18. 19. 18 Let no man At his pleasure bear Rule over you by humbleness of mind,
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1842
and worshipping of Angels, aduancing himselfe in those things which he neuer saw, rashly puft vp with his fleshly minde.
and worshipping of Angels, advancing himself in those things which he never saw, rashly puffed up with his fleshly mind.
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1843
19 And holdeth not the head, whereof all the body, furnished and knit together by ioints and hands, increaseth with the increasing of God.
19 And holds not the head, whereof all the body, furnished and knit together by Joints and hands, increases with the increasing of God.
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1844
OF the false doctrine that the Colossians were bewitched withall, and infected by false Teachers, there were two kinds: One which came of the inuentions of the braine, and wits of men:
OF the false Doctrine that the colossians were bewitched withal, and infected by false Teachers, there were two Kinds: One which Come of the Inventions of the brain, and wits of men:
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1845
The other were those ceremonies which were once Gods ordinances, enioyned by Moses, as the ceremonies of the Law.
The other were those ceremonies which were once God's ordinances, enjoined by Moses, as the ceremonies of the Law.
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1846
And first we haue heard how the Apostle hath confuted those errours, which were concerning the maintaining the ceremonies of the Law:
And First we have herd how the Apostle hath confuted those errors, which were Concerning the maintaining the ceremonies of the Law:
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1847
Now he setteth himselfe to confute those errors which were of mens inuention. As if he said:
Now he sets himself to confute those errors which were of men's invention. As if he said:
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1848
Hauing spoken of the Elements of the world, which are the ceremonies of the Law, I come now to the vaine Philosophy, I gaue you warning of.
Having spoken of the Elements of the world, which Are the ceremonies of the Law, I come now to the vain Philosophy, I gave you warning of.
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1849
Against the which obserue this rule:
Against the which observe this Rule:
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1850
First, that you giue no man (of what shew soeuer) this power ouer you, that for his owne lust, in matters pertaining to God, hee vsurpe authority, howsoeuer the doctrine hee brings, carry a shew of humility.
First, that you give no man (of what show soever) this power over you, that for his own lust, in matters pertaining to God, he usurp Authority, howsoever the Doctrine he brings, carry a show of humility.
ord, cst pn22 vvb dx n1 (pp-f r-crq n1 av) d n1 p-acp pn22, cst p-acp po31 d n1, p-acp n2 vvg p-acp np1, pns31 vvi n1, c-acp dt n1 pns31 vvz, vvb dt n1 pp-f n1.
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1851
As for example those that teach the worship of Angels, as meanes to come the more easily vnto CHRIST:
As for Exampl those that teach the worship of Angels, as means to come the more Easily unto CHRIST:
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1852
in which thing what do they else, but thrust themselues into things, which they neuer knew, onely grounded vpon a proud conceite of their fleshly minde, notwithstanding their great pretence of humility?
in which thing what do they Else, but thrust themselves into things, which they never knew, only grounded upon a proud conceit of their fleshly mind, notwithstanding their great pretence of humility?
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1853
Which errour ought so much the more to bee abhorred as they, that are infected with it, doe not (indeed, whatsoeuer they do in word) hold CHRIST fast, which is the Head of his Church, of whom the whole body as it were by ioints and bands being furnished, and compact together, is both nourished and increased, with that increase, which God both aloweth, and is giuer off.
Which error ought so much the more to be abhorred as they, that Are infected with it, do not (indeed, whatsoever they do in word) hold CHRIST fast, which is the Head of his Church, of whom the Whole body as it were by Joints and bans being furnished, and compact together, is both nourished and increased, with that increase, which God both alloweth, and is giver off.
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1854
The summe is to condemne the doctrine of mens braines. The parts are Against doctrines of mens braine, namely the worshipping of Angels. The reason against them.
The sum is to condemn the Doctrine of men's brains. The parts Are Against doctrines of men's brain, namely the worshipping of Angels. The reason against them.
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1855
The summe then is, to set forth vnto vs how they ought to beware of the doctrine of men, taught by mens owne heads,
The sum then is, to Set forth unto us how they ought to beware of the Doctrine of men, taught by men's own Heads,
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1856
as namely the doctrine of worshipping of Angels, which is set for all others. First of the errours, which was among the Colossians, which they were infected withall.
as namely the Doctrine of worshipping of Angels, which is Set for all Others. First of the errors, which was among the colossians, which they were infected withal.
c-acp av dt n1 pp-f vvg pp-f n2, r-crq vbz vvn p-acp d n2-jn. ord pp-f dt n2, r-crq vbds p-acp dt njp2, r-crq pns32 vbdr vvn av.
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1857
Secondly, the reasons the Apostle vseth, to ouerthrow, knocke in peeces, grind to powder, this, and all other such errours.
Secondly, the Reasons the Apostle uses, to overthrow, knock in Pieces, grind to powder, this, and all other such errors.
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1858
First, for the worshipping of Angels, wee are 1. to know that God onely is to bee worshipped, that is with a religious kinde of honour and worship.
First, for the worshipping of Angels, we Are 1. to know that God only is to be worshipped, that is with a religious kind of honour and worship.
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1859
Indeed there is an honour and worship giuen to Magistrates and superiours, but that is a ciuill honour,
Indeed there is an honour and worship given to Magistrates and superiors, but that is a civil honour,
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1860
And therefore Deut 6. Thou shalt worship the Lord thy God, and not other idoll gods:
And Therefore Deuteronomy 6. Thou shalt worship the Lord thy God, and not other idol God's:
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1861
And on that our Sauiour CHRIST gathereth this conclusion, Thou shalt serue the Lord alone:
And on that our Saviour CHRIST gathereth this conclusion, Thou shalt serve the Lord alone:
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1862
A manifest example of this wee see, Saint Iohn, being a worthy seruant of God, who when the Angell, which God sent vnto him, had shewed him such glorious and excellent things, being ra•ished there-with, fell downe and worshipped the Angel.
A manifest Exampl of this we see, Saint John, being a worthy servant of God, who when the Angel, which God sent unto him, had showed him such glorious and excellent things, being ra•ished therewith, fell down and worshipped the Angel.
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1863
But the Angell being moued, saith:
But the Angel being moved, Says:
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1864
beware, take heed; hee cuts short his speech, as those that are moued with any thing.
beware, take heed; he cuts short his speech, as those that Are moved with any thing.
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1865
And hee giueth him a reason, why he should not, for saith hee:
And he gives him a reason, why he should not, for Says he:
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1866
I am thy fellow-seruant, for though my message bee glorious, yet I am appointed of God to doe it,I am thy Fellow servant, for though my message be glorious, yet I am appointed of God to do it,
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1867
and am his seruant, Hebrews 1. 14. The Angels are ministring Spirits to serue, as the Sunne, Moone,
and am his servant, Hebrews 1. 14. The Angels Are ministering Spirits to serve, as the Sun, Moon,
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1868
and Starres, for as the Angels are Ministers to serue CHRIST, so they are to his seruants, beeing one with him,
and Stars, for as the Angels Are Ministers to serve CHRIST, so they Are to his Servants, being one with him,
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1869
and therefore wee are not to serue them.
and Therefore we Are not to serve them.
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1870
Obiect. Whereas wee see oft-times of Angels, that appeared, as in the booke of the Iudges, the Angell, that appeared to Sampsons mother and Father,Object. Whereas we see ofttimes of Angels, that appeared, as in the book of the Judges, the Angel, that appeared to Sampsons mother and Father,
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1871
when they willed him to stay that they might worship him, hee bid them, and so in other places,
when they willed him to stay that they might worship him, he bid them, and so in other places,
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1872
therefore it may seeme Angels are to be worshipped. Answere, But that doth no• follow:
Therefore it may seem Angels Are to be worshipped. Answer, But that does no• follow:
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1873
For wee are to consider that where any Angell was to bee worshipped, it was the Angell of the Couenant, the Sonne of God:
For we Are to Consider that where any Angel was to be worshipped, it was the Angel of the Covenant, the Son of God:
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1874
who though hee tooke vpon him a body to execute the function, hee was sent to doe by his Father, which body hee presently left off:
who though he took upon him a body to execute the function, he was sent to do by his Father, which body he presently left off:
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1875
yet hee appeared to the end that hee might signifie, that hee was afterward indeed to come, to take our nature,
yet he appeared to the end that he might signify, that he was afterwards indeed to come, to take our nature,
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1876
and to vnite it vnto him: And hee was to bee worshipped, being not a created Angell.
and to unite it unto him: And he was to be worshipped, being not a created Angel.
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1877
But for the other Angels, they are not to bee prayed vnto. Contrary to the Papists, who wretchedly abuse these places of Scripture.
But for the other Angels, they Are not to be prayed unto. Contrary to the Papists, who wretchedly abuse these places of Scripture.
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1878
And if the Angels may not, much lesse can or ought the Saints to bee prayed vnto.
And if the Angels may not, much less can or ought the Saints to be prayed unto.
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1879
And if any, the Angels rather, who attend vpon the Saints of God to their good,
And if any, the Angels rather, who attend upon the Saints of God to their good,
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1880
but the Saints know not our estate, and therefore can helpe vs much lesse.
but the Saints know not our estate, and Therefore can help us much less.
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1881
And therefore Eliah saith to Eliseus, being to be taken away, hast thou any thing I should do for thee, tell it mee now,
And Therefore Elijah Says to Elisha, being to be taken away, hast thou any thing I should do for thee, tell it me now,
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1882
for after I cannot doe thee any good, And a further reason why they are not to bee prayed vnto,
for After I cannot do thee any good, And a further reason why they Are not to be prayed unto,
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1883
nor the Angels neither, because they vnderstand not our heartes: For wee cannot expresse our owne heartes, as Hannah could not expresse her griefe.
nor the Angels neither, Because they understand not our hearts: For we cannot express our own hearts, as Hannah could not express her grief.
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1884
The spirit of God onely doth vnderstand.
The Spirit of God only does understand.
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1885
The reasons the Apostle vseth: 1. Let no man (saith hee) take that authority ouer you, and iudge ouer you.
The Reasons the Apostle uses: 1. Let no man (Says he) take that Authority over you, and judge over you.
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1886
Where hee taketh the similitude alluding to the custome of the Romanes, who in the sports of running ▪ &c. had Iudges of the game,
Where he Takes the similitude alluding to the custom of the Romans, who in the sports of running ▪ etc. had Judges of the game,
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1887
and whomsoeuer they iudged to be worthy had the Garland.
and whomsoever they judged to be worthy had the Garland.
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1888
But saith hee, Let no man bee iudge in your faith, neither stand vpon any mans iudgements to beleeue that they say:
But Says he, Let no man be judge in your faith, neither stand upon any men Judgments to believe that they say:
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1889
For there is no man Iudge or Lord ouer a mans faith: 2. Corrinth: 1. 24. Wee are not Lords ouer your faith.
For there is no man Judge or Lord over a men faith: 2. Corinth: 1. 24. we Are not lords over your faith.
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1890
This the Apostle rebuketh the Corrinthians, for that they suffered themselues to bee buffi•ed, by the false Prophets, viz: to become seruants vnto them in their soules,
This the Apostle Rebuketh the Corinthians, for that they suffered themselves to be buffi•ed, by the false prophets, videlicet: to become Servants unto them in their Souls,
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1891
as to bee bound to whatsoeuer they said or taught, and so also became to bee seruants vnto them in their bodies:
as to be bound to whatsoever they said or taught, and so also became to be Servants unto them in their bodies:
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1892
So was it in the time of Popery, when euery Sir Iohn Lackelattine, whatsoeuer hee said, all was beleeued.
So was it in the time of Popery, when every Sir John Lackelattine, whatsoever he said, all was believed.
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1893
So is it in those, that will yeeld vnto the iudgements, and opinions of men in an errour, which is to admit a Iudge into the Church of God,
So is it in those, that will yield unto the Judgments, and opinions of men in an error, which is to admit a Judge into the Church of God,
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1894
whereas there is none but CHRIST alone. Iam. 4. 12. There is one Law-giuer, which is able to saue and destroy.
whereas there is none but CHRIST alone. Iam. 4. 12. There is one Lawgiver, which is able to save and destroy.
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1895
And therefore wee are not to take mans authority in the word of God, and matters of religion,
And Therefore we Are not to take men Authority in the word of God, and matters of Religion,
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1896
but to examine his doctrine, as the men of Berea did ▪ And therefore let no man take that authority,
but to examine his Doctrine, as the men of Berea did ▪ And Therefore let no man take that Authority,
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1897
as to desire to haue his word stand in matters of religion, neither are wee to giue this authority to any.
as to desire to have his word stand in matters of Religion, neither Are we to give this Authority to any.
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1898
Heere further the Apostle taketh away their obiection, which come (they say) in humility, they would not presume to come directly vnto CHRIST,
Here further the Apostle Takes away their objection, which come (they say) in humility, they would not presume to come directly unto CHRIST,
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Page 148
1899
but by the Angels, as vnto a Prince wee will goe by the seruant:
but by the Angels, as unto a Prince we will go by the servant:
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1900
was not this a great humility and meekenesse not to presume to come vnto CHRIST rashly? But vnder this shew the flesh doth maske.
was not this a great humility and meekness not to presume to come unto CHRIST rashly? But under this show the Flesh does mask.
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1901
Doct. Heere wee see that wee haue heard before:Doct. Here we see that we have herd before:
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1902
that vnder the shew of truth and godlinesse ofttimes come fearefull and dangerous errours, and errours ofttimes haue a fayrer shew, then truth, it selfe.
that under the show of truth and godliness ofttimes come fearful and dangerous errors, and errors ofttimes have a Fairer show, then truth, it self.
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1903
As the bayt that seemeth to the fish to be good meat.
As the bait that seems to the Fish to be good meat.
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1904
And be it that it be humility, yet is it but a blind humility, which is broken out without the light of the word.
And be it that it be humility, yet is it but a blind humility, which is broken out without the Light of the word.
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1905
Doctrine. That whatsoeuer hath not the word of God and is not grounded on the word,Doctrine. That whatsoever hath not the word of God and is not grounded on the word,
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1906
though euer so humble, it is ignorance.
though ever so humble, it is ignorance.
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1907
Rom. 8. 14. 23. If not grounded on the Law and the Prophets it is sinne. This is one argument.
Rom. 8. 14. 23. If not grounded on the Law and the prophets it is sin. This is one argument.
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1908
Another is, that this is not humility, but an intollerable pride and arrogancy.
another is, that this is not humility, but an intolerable pride and arrogance.
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1909
For what an arrogancy is this that a mortall man will take vpon him to talke of that he neuer heard of, of the word of God? Againe what a wretched arrogancy is it,
For what an arrogance is this that a Mortal man will take upon him to talk of that he never herd of, of the word of God? Again what a wretched arrogance is it,
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1910
for a mortall man to resist and contradict the ordinance of God! for as there is but one God:
for a Mortal man to resist and contradict the Ordinance of God! for as there is but one God:
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1911
so there is but one mediatour, and if they will haue more, they must haue more Gods. This is the Apostles reason.
so there is but one Mediator, and if they will have more, they must have more God's This is the Apostles reason.
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1912
For there can be no mediatour betwene God, and vs, but CHRIST alone. For he is most fit to be a daies man that can best agree with both the parties.
For there can be no Mediator between God, and us, but CHRIST alone. For he is most fit to be a days man that can best agree with both the parties.
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1913
And who can be better thē our Sauiour CHRIST, for he communicateth with God in his God-head, which Saints and Angels doe not.
And who can be better them our Saviour CHRIST, for he Communicateth with God in his Godhead, which Saints and Angels do not.
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1914
And he hath greater communication with vs in his man-hood, then the saints, for he is our head. This the Apostle hath a notable place for Rom. 8. If there be another mediatour and intercessor,
And he hath greater communication with us in his manhood, then the Saints, for he is our head. This the Apostle hath a notable place for Rom. 8. If there be Another Mediator and intercessor,
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1915
then there is another hath died for vs, and another fitteth at the right hand of God. To returne to their pride.
then there is Another hath died for us, and Another fits At the right hand of God. To return to their pride.
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1916
To make another Mediatour is nothing but a proud thing.
To make Another Mediator is nothing but a proud thing.
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1917
For is it not a great pride to doe contrary to the commandement of God? Iohn. 13. Peter when our Sauiour would haue washed his feet, he would not,
For is it not a great pride to do contrary to the Commandment of God? John. 13. Peter when our Saviour would have washed his feet, he would not,
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1918
but denied againe and againe, which though it seemed an humility; yet it was great pride, not to obey the commandement of his master.
but denied again and again, which though it seemed an humility; yet it was great pride, not to obey the Commandment of his master.
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1919
A greater reason he alledgeth verse. 19. Because they held not the head: all errours are dangerous:
A greater reason he allegeth verse. 19. Because they held not the head: all errors Are dangerous:
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1920
but this is most dangerous of all to take away the head, as which take away our Sauiour CHRIST.
but this is most dangerous of all to take away the head, as which take away our Saviour CHRIST.
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1921
And therefore the Apostle Peter saith in the latter dayes shall come such, as shall teach pernitious Heresies, denying the Lord:
And Therefore the Apostle Peter Says in the latter days shall come such, as shall teach pernicious Heresies, denying the Lord:
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1922
For as it is in the hurts of the body, those hurts though small, yet being in the vitall parts,
For as it is in the hurts of the body, those hurts though small, yet being in the vital parts,
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1923
as braine, heart, &c. do cost the life, whereas other great wounds will not: so it is in religion, some errours doe not hurt the life of the soule,
as brain, heart, etc. do cost the life, whereas other great wounds will not: so it is in Religion, Some errors do not hurt the life of the soul,
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1924
but those that are against the head points of religion, kill the life of their saluation.
but those that Are against the head points of Religion, kill the life of their salvation.
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1925
Whatsoeuer doth ouerthrow the foundation doth ouerthrow saluation: As in Popery, Idolatry, and worshiping &c. making another head of the Church.
Whatsoever does overthrow the Foundation does overthrow salvation: As in Popery, Idolatry, and worshipping etc. making Another head of the Church.
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1926
And vnles it be of the God-head, all their doctrine is not onely errours, but a cleane apostacy:
And unless it be of the Godhead, all their Doctrine is not only errors, but a clean apostasy:
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1927
for they corrupt all other points.
for they corrupt all other points.
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1928
Indeed there be errours, if they held onely, and none els, as free will &c. They might be saued,
Indeed there be errors, if they held only, and none Else, as free will etc. They might be saved,
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1929
but if they come to this, as to hold worshiping Angels &c. ouerthrowing the foundation, they exclude themselues, CHRIST he is the onely head of the Church, which conueyeth life to all his parts,
but if they come to this, as to hold worshipping Angels etc. overthrowing the Foundation, they exclude themselves, CHRIST he is the only head of the Church, which conveyeth life to all his parts,
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1930
and to appoint worship to any other is to take him away.
and to appoint worship to any other is to take him away.
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1931
This ouerthroweth the Papists that will haue the Pope to be the ministeriall head which is a foolish thing.
This Overthroweth the Papists that will have the Pope to be the ministerial head which is a foolish thing.
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1932
For as the head is the highest, so is our Sauiour CHRIST alone, therefore not the Pope.
For as the head is the highest, so is our Saviour CHRIST alone, Therefore not the Pope.
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1933
Againe, the head giueth life and motion to all the body, which our Sauiour onely doth, the Pope cannot.
Again, the head gives life and motion to all the body, which our Saviour only does, the Pope cannot.
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1934
Againe, in that they say the Pope is a ministeriall head, but our Sauiour CHRIST needeth none being present by his spyrit to the end of the world, giuing direction to his Church.
Again, in that they say the Pope is a ministerial head, but our Saviour CHRIST needs none being present by his spyrit to the end of the world, giving direction to his Church.
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1935
And the Apostle shewing that our Sauiour is the head of the Church describeth it, to be tyed as the members of the body to the head, so the Church to CHRIST.
And the Apostle showing that our Saviour is the head of the Church Describeth it, to be tied as the members of the body to the head, so the Church to CHRIST.
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1936
Againe, our Sauiour is the head of the Church to conuay life and sustenance to all the members.
Again, our Saviour is the head of the Church to convey life and sustenance to all the members.
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1937
And he giueth nourishment not to all alike, but to some more, some lesse, as they need:
And he gives nourishment not to all alike, but to Some more, Some less, as they need:
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1938
for the greater members haue more need of succours, and relief. Doctrine. Not to enuy those that haue more then we.
for the greater members have more need of succours, and relief. Doctrine. Not to envy those that have more then we.
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1939
For if the Lord hath bestowed more on them it is for our good.
For if the Lord hath bestowed more on them it is for our good.
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1940
Againe, in regard that the members are members of one body and agree with the head, we learne
Again, in regard that the members Are members of one body and agree with the head, we Learn
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1941
That if we be the members of CHRIST and ioyned vnto CHRIST by faith, we must be ioyned together one to another.
That if we be the members of CHRIST and joined unto CHRIST by faith, we must be joined together one to Another.
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1942
For as when there is a member out of ioynt all the other are grieued,
For as when there is a member out of joint all the other Are grieved,
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1943
so if we be not ioyned in hart, it sheweth that we are not right in CHRIST.
so if we be not joined in heart, it shows that we Are not right in CHRIST.
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1944
Our vnity must be in CHRIST onely, O how good and how pleasant a thing is it for brethren to liue in vnity? Where we see if we be ioyned together in CHRIST, we shall be pertakers of all the graces of God, which being powred out vpon CHRIST shall descend as the oyle which was powred on the head of Aaron, which came euen to his skirts.
Our unity must be in CHRIST only, Oh how good and how pleasant a thing is it for brothers to live in unity? Where we see if we be joined together in CHRIST, we shall be partakers of all the graces of God, which being poured out upon CHRIST shall descend as the oil which was poured on the head of Aaron, which Come even to his skirts.
po12 n1 vmb vbi p-acp np1 av-j, uh q-crq j cc c-crq j dt n1 vbz pn31 p-acp n2 pc-acp vvi p-acp n1? c-crq pns12 vvb cs pns12 vbb vvn av p-acp np1, pns12 vmb vbi n2 pp-f d dt n2 pp-f np1, r-crq vbg vvn av p-acp np1 vmb vvi p-acp dt n1 r-crq vbds vvn p-acp dt n1 pp-f np1, r-crq vvd av-j p-acp po31 n2.
(21) sermon (DIV2)
543
Page 152
1945
And as the dew of Hermon watreth the valleyes so shall it be with vs. The bond whereby we are to be ioyned one to another is loue, which is the Bond of of perfection. The end of the 19. Sermon.
And as the due of Hermon Waters the valleys so shall it be with us The bound whereby we Are to be joined one to Another is love, which is the Bound of of perfection. The end of the 19. Sermon.
cc c-acp dt n1 pp-f np1 vvz dt n2 av vmb pn31 vbi p-acp pno12 cs n1 c-crq pns12 vbr pc-acp vbi vvn pi p-acp n-jn vbz n1, r-crq vbz dt n1 pp-f pp-f n1. dt n1 pp-f dt crd n1.
(21) sermon (DIV2)
543
Page 152
1946
The 20. Sermon. COLOSS. 2. V. 20. 21. 22. 23. 20 Wherefore if yee be dead with Christ from the ordinances of the world, why,
The 20. Sermon. COLOSS. 2. V. 20. 21. 22. 23. 20 Wherefore if ye be dead with christ from the ordinances of the world, why,
dt crd n1. np1. crd np1 crd crd crd crd crd q-crq cs pn22 vbb j p-acp np1 p-acp dt n2 pp-f dt n1, uh-crq,
(22) sermon (DIV2)
543
Page 153
1947
as though ye liued in the world, are ye burdened with traditions? 21 As touch not, taste not, handle not.
as though you lived in the world, Are you burdened with traditions? 21 As touch not, taste not, handle not.
c-acp cs pn22 vvd p-acp dt n1, vbr pn22 vvn p-acp n2? crd p-acp n1 xx, vvb xx, vvb xx.
(22) sermon (DIV2)
544
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1948
22 Which all perish with the vsing, and are after the commandements and doctrines of men:
22 Which all perish with the using, and Are After the Commandments and doctrines of men:
crd r-crq d vvb p-acp dt vvg, cc vbr p-acp dt n2 cc n2 pp-f n2:
(22) sermon (DIV2)
546
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1949
23 Which things haue indeede a shew of wisedome, in voluntary religion, and humblenesse of minde,
23 Which things have indeed a show of Wisdom, in voluntary Religion, and humbleness of mind,
crd r-crq n2 vhb av dt n1 pp-f n1, p-acp j-jn n1, cc n1 pp-f n1,
(22) sermon (DIV2)
547
Page 153
1950
and in not sparing the body, neither haue they it in any estimation to satisfie the flesh.
and in not sparing the body, neither have they it in any estimation to satisfy the Flesh.
cc a-acp xx vvg dt n1, dx vhb pns32 pn31 p-acp d n1 pc-acp vvi dt n1.
(22) sermon (DIV2)
547
Page 153
1951
THERE were among the Colossians two sorts of false doctrines, vnder couert brought in among them:
THERE were among the colossians two sorts of false doctrines, under covert brought in among them:
a-acp vbdr p-acp dt njp2 crd n2 pp-f j n2, p-acp n1 vvn p-acp p-acp pno32:
(22) sermon (DIV2)
548
Page 153
1952
one of the ceremonies of the Law, which now were taken away: the other of the inuentions of mans braine.
one of the ceremonies of the Law, which now were taken away: the other of the Inventions of men brain.
pi pp-f dt n2 pp-f dt n1, r-crq av vbdr vvn av: dt n-jn pp-f dt n2 pp-f ng1 n1.
(22) sermon (DIV2)
548
Page 153
1953
Of the first, viz. of the circumcision, and Sabaoths, we haue heard, and of the vse of them now ouerthrowne.
Of the First, viz. of the circumcision, and Sabbaths, we have herd, and of the use of them now overthrown.
pp-f dt ord, n1 pp-f dt n1, cc ng1, pns12 vhb vvn, cc pp-f dt n1 pp-f pno32 av vvn.
(22) sermon (DIV2)
548
Page 153
1954
For the other, which had a vaine shew of wisedome, we haue heard, on the worshiping of Angels, that though it haue a shew,
For the other, which had a vain show of Wisdom, we have herd, on the worshipping of Angels, that though it have a show,
p-acp dt n-jn, r-crq vhd dt j n1 pp-f n1, pns12 vhb vvn, p-acp dt vvg pp-f n2, cst cs pn31 vhb dt n1,
(22) sermon (DIV2)
548
Page 153
1955
yet hath it no wisedome at all in it.
yet hath it no Wisdom At all in it.
av vhz pn31 dx n1 p-acp d p-acp pn31.
(22) sermon (DIV2)
548
Page 153
1956
Now he procedeth to other deuices & corruptions, which were crept in among them, in regard of which the Apostle speaketh after this sort.
Now he Proceedeth to other devices & corruptions, which were crept in among them, in regard of which the Apostle speaks After this sort.
av pns31 vvz p-acp j-jn n2 cc n2, r-crq vbdr vvn p-acp p-acp pno32, p-acp n1 pp-f r-crq dt n1 vvz p-acp d n1.
(22) sermon (DIV2)
548
Page 153
1957
Now seeing you are dead with Christ, by whose death you are deliuered frō the ceremonies of Gods owne law, where-with as with certaine rudiments the people of the Iewes were trained to further perfection, which now they haue attained vnto in the doctrine of the Gospell,
Now seeing you Are dead with christ, by whose death you Are Delivered from the ceremonies of God's own law, wherewith as with certain rudiments the people of the Iewes were trained to further perfection, which now they have attained unto in the Doctrine of the Gospel,
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(22) sermon (DIV2)
549
Page 154
1958
why as though you liued still in the world, do you suffer your selues to bee charged with the ceremonies of the world?
why as though you lived still in the world, do you suffer your selves to be charged with the ceremonies of the world?
c-crq c-acp cs pn22 vvd av p-acp dt n1, vdb pn22 vvi po22 n2 pc-acp vbi vvn p-acp dt n2 pp-f dt n1?
(22) sermon (DIV2)
549
Page 154
1959
I say that which you and your false teachers say, Touch not such a thing, taste not such a meate, handle not such a one.
I say that which you and your false Teachers say, Touch not such a thing, taste not such a meat, handle not such a one.
pns11 vvb cst r-crq pn22 cc po22 j n2 vvb, vvb xx d dt n1, vvb xx d dt n1, vvb xx d dt pi.
(22) sermon (DIV2)
550
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1960
All which things seeing that through the vse of them they are consumed, haue no strength to life euerlasting, especially being nothing but the doctrines and commandements of men.
All which things seeing that through the use of them they Are consumed, have no strength to life everlasting, especially being nothing but the doctrines and Commandments of men.
d r-crq n2 vvg cst p-acp dt n1 pp-f pno32 pns32 vbr vvn, vhb dx n1 p-acp n1 j, av-j vbg pix cc-acp dt n2 cc n2 pp-f n2.
(22) sermon (DIV2)
551
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1961
I deny not but that they haue a colour and shew of wisedome, partly, in that in them there is a worship ouer and aboue that which God hath commanded, to whom no seruice is sufficient which we can do:
I deny not but that they have a colour and show of Wisdom, partly, in that in them there is a worship over and above that which God hath commanded, to whom no service is sufficient which we can do:
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(22) sermon (DIV2)
552
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1962
partly through a kinde of humility, & partly in a hard vsage of the body:
partly through a kind of humility, & partly in a hard usage of the body:
av p-acp dt n1 pp-f n1, cc av p-acp dt j n1 pp-f dt n1:
(22) sermon (DIV2)
552
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1963
which yet are of no price, seeing they are of things where-with the flesh is filled.
which yet Are of no price, seeing they Are of things wherewith the Flesh is filled.
r-crq av vbr pp-f dx n1, vvg pns32 vbr pp-f n2 c-crq dt n1 vbz vvn.
(22) sermon (DIV2)
552
Page 154
1964
The summe is to set forth vnto vs a confutation of certaine ceremonies intended to be brought in among the Colossians by certaine false Teachers.
The sum is to Set forth unto us a confutation of certain ceremonies intended to be brought in among the colossians by certain false Teachers.
dt n1 vbz pc-acp vvi av p-acp pno12 dt n1 pp-f j n2 vvd pc-acp vbi vvn p-acp p-acp dt njp2 p-acp j j n2.
(22) sermon (DIV2)
553
Page 154
1965
Now here first, we are to consider of the things and corruptions themselues, Secondly, of the confutation of the corruptions. Corruptions are spoken.
Now Here First, we Are to Consider of the things and corruptions themselves, Secondly, of the confutation of the corruptions. Corruptions Are spoken.
av av ord, pns12 vbr pc-acp vvi pp-f dt n2 cc n2 px32, ord, pp-f dt n1 pp-f dt n2. n2 vbr vvn.
(22) sermon (DIV2)
553
Page 154
1966
Generally. Perticulerly, touch not, tast not, &c. Generally. Particularly, touch not, taste not, etc.
av-j. av-jn, vvb xx, vvb xx, av
(22) sermon (DIV2)
553
Page 154
1967
Which though they be not perticulerly named, yet they may be conceiued well ynough, as touching of some bodily things, and tasting of meates.
Which though they be not particularly nam, yet they may be conceived well enough, as touching of Some bodily things, and tasting of Meats.
r-crq c-acp pns32 vbb xx av-jn vvn, av pns32 vmb vbi vvn av av-d, c-acp vvg pp-f d j n2, cc vvg pp-f n2.
(22) sermon (DIV2)
554
Page 154
1968
Here we obserue that howsoeuer men be dainty of their commodities, and of their liberties, and will go to the Prince before they will goe one whit from them.
Here we observe that howsoever men be dainty of their commodities, and of their Liberties, and will go to the Prince before they will go one whit from them.
av pns12 vvb cst c-acp n2 vbb j pp-f po32 n2, cc pp-f po32 n2, cc vmb vvi p-acp dt n1 c-acp pns32 vmb vvi crd n1 p-acp pno32.
(22) sermon (DIV2)
555
Page 155
1969
But come there a false teacher into the pulpit to perswade them from their Christian liberty of meat and drinke they are easely perswaded vnto it,
But come there a false teacher into the pulpit to persuade them from their Christian liberty of meat and drink they Are Easily persuaded unto it,
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(22) sermon (DIV2)
555
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1970
though to their owne damage and trouble. As the Iewes would easely to make a calfe be brought to forgo their earings.
though to their own damage and trouble. As the Iewes would Easily to make a calf be brought to forgo their earings.
cs p-acp po32 d n1 cc vvi. p-acp dt np2 vmd av-j pc-acp vvi dt n1 vbi vvn pc-acp vvi po32 n2-vvg.
(22) sermon (DIV2)
555
Page 155
1971
So that howsoeuer these things are deare vnto them, yet in matter of religion (or superstition rather) they will spare no cost,
So that howsoever these things Are deer unto them, yet in matter of Religion (or Superstition rather) they will spare no cost,
av d c-acp d n2 vbr j-jn p-acp pno32, av p-acp n1 pp-f n1 (cc n1 av) pns32 vmb vvi dx n1,
(22) sermon (DIV2)
556
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1972
as we see in times of Popery, and therefore the Apostle vpbraydeth to the Corinthians, that the false Prophets could do what they list with them,
as we see in times of Popery, and Therefore the Apostle upbraideth to the Corinthians, that the false prophets could do what they list with them,
c-acp pns12 vvb p-acp n2 pp-f n1, cc av dt n1 vvz p-acp dt np1, cst dt j n2 vmd vdi r-crq pns32 vvb p-acp pno32,
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1973
& tread them vnder their feet;
& tread them under their feet;
cc vvi pno32 p-acp po32 n2;
(22) sermon (DIV2)
556
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1974
so that in superstition, and contrary to the seruice of God they will part with any thing, in Gods seruice they will not part with a •ot.
so that in Superstition, and contrary to the service of God they will part with any thing, in God's service they will not part with a •ot.
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(22) sermon (DIV2)
556
Page 155
1975
In the perticuler the Apostle vseth a notable figure bringing in the aduersaries themselues speaking, touch not &c. to shew how much they had gained of them,
In the particular the Apostle uses a notable figure bringing in the Adversaries themselves speaking, touch not etc. to show how much they had gained of them,
p-acp dt j dt n1 vvz dt j n1 vvg p-acp dt n2 px32 vvg, vvb xx av pc-acp vvi c-crq av-d pns32 vhd vvn pp-f pno32,
(22) sermon (DIV2)
556
Page 155
1976
and how far they were caried in their superstition, as not to touch, or tast.
and how Far they were carried in their Superstition, as not to touch, or taste.
cc c-crq av-j pns32 vbdr vvn p-acp po32 n1, c-acp xx pc-acp vvi, cc vvi.
(22) sermon (DIV2)
556
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1977
Where we see the Apostle meeteth with that corruption and superstition in Popery, as if he had seene it.
Where we see the Apostle meeteth with that corruption and Superstition in Popery, as if he had seen it.
c-crq pns12 vvb dt n1 vvz p-acp d n1 cc n1 p-acp n1, c-acp cs pns31 vhd vvn pn31.
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557
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1978
For we see that none might tast any flesh on friday, & therefore mothers, if children had tasted it, would haue wiped their teeth.
For we see that none might taste any Flesh on friday, & Therefore mother's, if children had tasted it, would have wiped their teeth.
c-acp pns12 vvb cst pix vmd vvi d n1 p-acp np1, cc av n2, cs n2 vhd vvn pn31, vmd vhi vvn po32 n2.
(22) sermon (DIV2)
557
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1979
And for touching, we see, how that none might touch the holy water, & none might touch the Host,
And for touching, we see, how that none might touch the holy water, & none might touch the Host,
cc p-acp vvg, pns12 vvb, c-crq d pi vmd vvi dt j n1, cc pix vmd vvi dt n1,
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558
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1980
though indeed it was no sacrament, for there was onely the bread, and therefore they must haue their gloues on.
though indeed it was no sacrament, for there was only the bred, and Therefore they must have their gloves on.
cs av pn31 vbds dx n1, c-acp pc-acp vbds av-j dt n1, cc av pns32 vmb vhi po32 n2 a-acp.
(22) sermon (DIV2)
558
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1981
Howsoeuer our Sauiour himselfe would suffer himselfe to be handled and touched, and tooke children in his armes.
Howsoever our Saviour himself would suffer himself to be handled and touched, and took children in his arms.
c-acp po12 n1 px31 vmd vvi px31 pc-acp vbi vvn cc vvn, cc vvd n2 p-acp po31 n2.
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558
Page 155
1982
And this superstition of Popery indeed did begin within an. 100. yeares of the Apostle,
And this Superstition of Popery indeed did begin within an. 100. Years of the Apostle,
cc d n1 pp-f n1 av vdd vvi p-acp dt. crd n2 pp-f dt n1,
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1983
as the stories testifie, that in 3. daies nay 6. daies, they came to such an abhominable superstition, that they would not take meat,
as the stories testify, that in 3. days nay 6. days, they Come to such an abominable Superstition, that they would not take meat,
c-acp dt n2 vvi, cst p-acp crd n2 uh crd n2, pns32 vvd p-acp d dt j n1, cst pns32 vmd xx vvi n1,
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1984
and if they tooke any, they would take dry bread, or some vnpleasant meat.
and if they took any, they would take dry bred, or Some unpleasant meat.
cc cs pns32 vvd d, pns32 vmd vvi j n1, cc d j n1.
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558
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1985
Nay further, some, to the end they would not take any delight in their meat, they would not eate but riding. And howsoeuer in those times the abstinence was greater,
Nay further, Some, to the end they would not take any delight in their meat, they would not eat but riding. And howsoever in those times the abstinence was greater,
uh-x av-jc, d, p-acp dt n1 pns32 vmd xx vvi d n1 p-acp po32 n1, pns32 vmd xx vvi p-acp vvg. cc c-acp p-acp d n2 dt n1 vbds jc,
(22) sermon (DIV2)
558
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1986
yet for the latter Popery, the profession of this abstinence continued, euen amongst those gluttons, and tun-bellied Monks and Fryers, which liued in their surfetting and gluttony.
yet for the latter Popery, the profession of this abstinence continued, even among those gluttons, and tun-bellied Monks and Friars, which lived in their surfeiting and gluttony.
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(22) sermon (DIV2)
558
Page 156
1987
And indeed vntill a long time there was no Law of fasting, but euery one did as he thought good,
And indeed until a long time there was no Law of fasting, but every one did as he Thought good,
cc av c-acp dt j n1 a-acp vbds dx n1 pp-f vvg, cc-acp d pi vdd c-acp pns31 vvd j,
(22) sermon (DIV2)
559
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1988
but after came in the punishment of the Papists, that they that eat flesh should be counted Lowlers.
but After Come in the punishment of the Papists, that they that eat Flesh should be counted Lowlers.
cc-acp a-acp vvd p-acp dt n1 pp-f dt njp2, cst pns32 cst vvb n1 vmd vbi vvn n2.
(22) sermon (DIV2)
559
Page 156
1989
For the cōfutation of this, the Apostle saith, they are dead with the ceremonies of the Law.
For the confutation of this, the Apostle Says, they Are dead with the ceremonies of the Law.
p-acp dt n1 pp-f d, dt n1 vvz, pns32 vbr j p-acp dt n2 pp-f dt n1.
(22) sermon (DIV2)
559
Page 156
1990
For if those, that were once ordeyned by God, and were profitable for the trayning vp of men to the seruice of God, were taken away,
For if those, that were once ordained by God, and were profitable for the training up of men to the service of God, were taken away,
p-acp cs d, cst vbdr a-acp vvn p-acp np1, cc vbdr j p-acp dt n-vvg a-acp pp-f n2 p-acp dt n1 pp-f np1, vbdr vvn av,
(22) sermon (DIV2)
559
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1991
then much more ought those, that were inuented by the deuice of man, and were neuer profitable, but rather hurtfull.
then much more ought those, that were invented by the device of man, and were never profitable, but rather hurtful.
av av-d av-dc vmd d, cst vbdr vvn p-acp dt n1 pp-f n1, cc vbdr av j, cc-acp av-c j.
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559
Page 156
1992
And if those, that were once holy, were reiected, much more ought these, that were the prophane inuentions of men, should take no place.
And if those, that were once holy, were rejected, much more ought these, that were the profane Inventions of men, should take no place.
cc cs d, cst vbdr a-acp j, vbdr vvn, av-d av-dc vmd d, cst vbdr dt j n2 pp-f n2, vmd vvi dx n1.
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560
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1993
And howsoeuer indeed the ceremonies of the Law were borne withall for a time, and (as one saith) as an auncient matrone grauely and honorably brought vnto her graue, and therefore the Apostle did beare with them:
And howsoever indeed the ceremonies of the Law were born withal for a time, and (as one Says) as an ancient matron gravely and honorably brought unto her graven, and Therefore the Apostle did bear with them:
cc c-acp av dt n2 pp-f dt n1 vbdr vvn av p-acp dt n1, cc (c-acp pi vvz) p-acp dt j-jn n1 av-j cc av-j vvn p-acp po31 n1, cc av dt n1 vdd vvi p-acp pno32:
(22) sermon (DIV2)
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1994
yet they would neuer suffer the ceremonies of the Gentils to be kept:
yet they would never suffer the ceremonies of the Gentiles to be kept:
av pns32 vmd av-x vvi dt n2 pp-f dt n2-j pc-acp vbi vvn:
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1995
and reiected them, as being vnworthy of any thing, but to be cast into a hole.
and rejected them, as being unworthy of any thing, but to be cast into a hold.
cc vvd pno32, c-acp vbg j pp-f d n1, cc-acp pc-acp vbi vvn p-acp dt n1.
(22) sermon (DIV2)
561
Page 156
1996
And such were the ceremonies of the Papists, many of them being borrowed from the Gentils, as the holy waters. &c.
And such were the ceremonies of the Papists, many of them being borrowed from the Gentiles, as the holy waters. etc.
cc d vbdr dt n2 pp-f dt njp2, d pp-f pno32 vbg vvn p-acp dt n2-j, c-acp dt j n2. av
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561
Page 157
1997
And therefore this place is a sufficient hammer to batter in peeces all mens ordinances: for seing Gods ordinances haue giuen place, much more they.
And Therefore this place is a sufficient hammer to batter in Pieces all men's ordinances: for sing God's ordinances have given place, much more they.
cc av d n1 vbz dt j n1 pc-acp vvi p-acp n2 d ng2 n2: p-acp vvg npg1 n2 vhb vvn n1, av-d av-dc pns32.
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562
Page 157
1998
A second reason against these ceremonies, is for that those things, which they put holinesse in, did perish with the vse of them.
A second reason against these ceremonies, is for that those things, which they put holiness in, did perish with the use of them.
dt ord n1 p-acp d n2, vbz p-acp d d n2, r-crq pns32 vvd n1 p-acp, vdd vvi p-acp dt n1 pp-f pno32.
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563
Page 157
1999
For the meats going into the stomacke, and after into the draught, as our Sauiour speaketh, the ceremonies about them therefore could doe a mans soule no good,
For the Meats going into the stomach, and After into the draught, as our Saviour speaks, the ceremonies about them Therefore could do a men soul no good,
p-acp dt n2 vvg p-acp dt n1, cc c-acp p-acp dt n1, p-acp po12 n1 vvz, dt n2 p-acp pno32 av vmd vdi dt ng1 n1 dx j,
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2000
for they could not come to any further then the belly, if they come so far,
for they could not come to any further then the belly, if they come so Far,
c-acp pns32 vmd xx vvi p-acp d jc cs dt n1, cs pns32 vvb av av-j,
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2001
as the holy water doth not. And therefore the Apostle saith, the kingdome of God standeth not in meats and drinks.
as the holy water does not. And Therefore the Apostle Says, the Kingdom of God Stands not in Meats and drinks.
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And in the Corinthians, they are of no profit, especially being the ordinances of men.
And in the Corinthians, they Are of no profit, especially being the ordinances of men.
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Obiection. Are not outward things profitable, because they perish with the vse? What say you of the water in baptisme & bread & wine in the Lords supper, are they not for the strengthning of the faith & c? and yet they perish with the vse,Objection. are not outward things profitable, Because they perish with the use? What say you of the water in Baptism & bred & wine in the lords supper, Are they not for the strengthening of the faith & c? and yet they perish with the use,
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for if a man doe not eat after, they shall not liue. Answere, Howsoeuer they perish, yat they are the commandements not of man, but of God,
for if a man do not eat After, they shall not live. Answer, Howsoever they perish, yat they Are the Commandments not of man, but of God,
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and therefore hee giueth the blessing vnto them, which hee hath ordained them for:
and Therefore he gives the blessing unto them, which he hath ordained them for:
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and therefore they are profitable vnto vs, to assure vs in the mercies of God in Christ:
and Therefore they Are profitable unto us, to assure us in the Mercies of God in christ:
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whereas other things which are mens deuices are not.
whereas other things which Are men's devices Are not.
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After the Apostle meeteth with an obiection, which might be made of these ceremonies. 1. Wee do these things, which indeed are the doctrines of men,
After the Apostle meeteth with an objection, which might be made of these ceremonies. 1. we do these things, which indeed Are the doctrines of men,
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but can wee do too much vnto God? For when wee do any thing of our owne will, we shall declare our dutifulnesse vnto God:
but can we do too much unto God? For when we do any thing of our own will, we shall declare our dutifulness unto God:
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For if a seruant be commanded to Tresh a quarter a day, and he do a quarter and halfe, shall hee be condemned? So doe wee.
For if a servant be commanded to Tresh a quarter a day, and he do a quarter and half, shall he be condemned? So do we.
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Answer. This hath but a shew of reason and wisedome, whereas there is none: Answer. This hath but a show of reason and Wisdom, whereas there is none:
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For why doth the seruant more then hee is appointed? It is because his Maister knoweth not how much he is able to do.
For why does the servant more then he is appointed? It is Because his Master Knoweth not how much he is able to do.
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But God is infinitely wise, and appointeth euery man his taske as hee is able,
But God is infinitely wise, and appoints every man his task as he is able,
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and none ought to go beyond, and therefore howsoeuer wee may exceede mens commandements, and please them,
and none ought to go beyond, and Therefore howsoever we may exceed men's Commandments, and please them,
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and do well, yet it is not so with God.
and do well, yet it is not so with God.
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Heere then wee see the abhominablenesse of the workes of super-errogation, that a man can go beyond the performance of the commandements of God,
Here then we see the abhominablenesse of the works of supererogation, that a man can go beyond the performance of the Commandments of God,
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whereas none is able to performe the least aright, this is a detestable thing.
whereas none is able to perform the least aright, this is a detestable thing.
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2 Another obiection, It is of humility to crouch to these ceremonies, and is it not a good thing to be humble?
2 another objection, It is of humility to crouch to these ceremonies, and is it not a good thing to be humble?
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Answer. But euery humility is not commendable, for. 2. Kings. 16. 7. Achaz as wretched a King as euer was,Answer. But every humility is not commendable, for. 2. Kings. 16. 7. Ahaz as wretched a King as ever was,
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when as the King of Israel, and the. 10. Tribes came against him, sendeth to Tyglath Pelazer, saying to him:
when as the King of Israel, and thee. 10. Tribes Come against him, sends to Tyglath Pelazer, saying to him:
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Thy sonne and seruant, whereas hee was a King as good as the other, and in regard of the profession of God, should haue gone before all other:Thy son and servant, whereas he was a King as good as the other, and in regard of the profession of God, should have gone before all other:
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In Esay. 57. 9. it was said to the Iewes, Thou didst humble thy selfe vnto the grane:
In Isaiah. 57. 9. it was said to the Iewes, Thou didst humble thy self unto the grane:
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Whereas they should haue humbled themselues to God alone: So in Esay. 2. 8. 9. it is said:
Whereas they should have humbled themselves to God alone: So in Isaiah. 2. 8. 9. it is said:
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The people of Israel humbled themselues and croucht to the Idols, which is an abhominable humility and basenesse, and a pride in that they rise vp against Gods commandement.
The people of Israel humbled themselves and crouched to the Idols, which is an abominable humility and baseness, and a pride in that they rise up against God's Commandment.
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3 Obiect. This is to tame the body, by fasting.
3 Object. This is to tame the body, by fasting.
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Answer. Fasting in deed is a good thing if well vsed, but so to fast as to dishonour the body,Answer. Fasting in deed is a good thing if well used, but so to fast as to dishonour the body,
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and to disable it to glorifie God withall, is to bee condemned.
and to disable it to Glorify God withal, is to be condemned.
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For the body is honoured, when it is kept to bee strong and able, cheerefully and thankfully to walke in the seruice of God.
For the body is honoured, when it is kept to be strong and able, cheerfully and thankfully to walk in the service of God.
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Thus the wretched abuse of the Papists in their fastings, and Iesuites in whipping themselues, was a detestable thing vnto God,
Thus the wretched abuse of the Papists in their Fastings, and Iesuites in whipping themselves, was a detestable thing unto God,
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as in the Priests of Ball. But that humiliation which is by a diligent and carefull walking and labouring in our calling, to the end that by idlenesse the body be not puffed vp, is a commendable humbling & keeping downe of the body,
as in the Priests of Ball. But that humiliation which is by a diligent and careful walking and labouring in our calling, to the end that by idleness the body be not puffed up, is a commendable humbling & keeping down of the body,
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but that of the Papists was most abhominable, seeing they made their whippings and stripes, answerable to the passion of our Sauiour Christ.
but that of the Papists was most abominable, seeing they made their whippings and stripes, answerable to the passion of our Saviour christ.
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Againe, the Apostle saith, howsoeuer they seeme, yet, saith hee, these are nothing worth: For howsoeuer in times of affliction of the Church,
Again, the Apostle Says, howsoever they seem, yet, Says he, these Are nothing worth: For howsoever in times of affliction of the Church,
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and vpon speciall occasions, &c. there be greater need of humiliations.
and upon special occasions, etc. there be greater need of humiliations.
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But of these ordinary humiliations, when as the body is too much kept vnder, is contrary to that which the Lord requireth:
But of these ordinary humiliations, when as the body is too much kept under, is contrary to that which the Lord requires:
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And therfore it is that the Apostle blameth Tymothy for this, who though hee were an excellent yong man,
And Therefore it is that the Apostle blameth Timothy for this, who though he were an excellent young man,
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yet had this infirmity that hee kept his body too much vnder, for which cause he would drinke nothing but water.
yet had this infirmity that he kept his body too much under, for which cause he would drink nothing but water.
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4 And the last reason is, that these were, for the filling of the flesh, viz:
4 And the last reason is, that these were, for the filling of the Flesh, videlicet:
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they were but belly-matters appertayning to the flesh, and therefore perishable with the flesh, which hath bene spoken of before;
they were but belly-matters aPPERTAINING to the Flesh, and Therefore perishable with the Flesh, which hath be spoken of before;
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or for the pleasing of mans fleshly mind: Therefore to be auoided. The end of the 20. Sermon.
or for the pleasing of men fleshly mind: Therefore to be avoided. The end of the 20. Sermon.
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The 21. Sermon.
The 21. Sermon.
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COLOSS. Ch. 3. V. 1. 1 If yee then be risen with Christ, seeke those things which are aboue, where Christ sitteth at the right hand of God.
COLOSS. Christ 3. V. 1. 1 If ye then be risen with christ, seek those things which Are above, where christ Sitteth At the right hand of God.
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WEE are now, by the grace of God, come vnto the second part of this Epistle, where the Apostle doth deliuer certaine morall precepts of godly life and conuersation:
we Are now, by the grace of God, come unto the second part of this Epistle, where the Apostle does deliver certain moral Precepts of godly life and Conversation:
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And heere the Apostle sets forth: 1. those things that are generall to the 18. verse of this chapter,
And Here the Apostle sets forth: 1. those things that Are general to the 18. verse of this chapter,
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and then certaine perticuler duties, of Parents, Children, Maisters, and Seruants: and after hee returnes againe to giue precepts vnto them all in generall.
and then certain particular duties, of Parents, Children, Masters, and Servants: and After he returns again to give Precepts unto them all in general.
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Being through faith ingrafted and incorporated into Christ, (as hath bene said, and as your selues professe) as touching sinne, dead and buried with him;
Being through faith ingrafted and incorporated into christ, (as hath be said, and as your selves profess) as touching sin, dead and buried with him;
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and as touching newnesse of life, quickened and risen againe:
and as touching newness of life, quickened and risen again:
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Now if in truth you be risen with Christ, then as Christ rising remained not on earth,
Now if in truth you be risen with christ, then as christ rising remained not on earth,
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but ascended vp into heauen, where vnder God, as touching his Manhood, he is exalted in power and maiesty aboue all Powers and Principalities, in heauen and earth;
but ascended up into heaven, where under God, as touching his Manhood, he is exalted in power and majesty above all Powers and Principalities, in heaven and earth;
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so you by seeing and seeking after the graces that come from aboue, ascend vp whether he is gone.
so you by seeing and seeking After the graces that come from above, ascend up whither he is gone.
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The summe of all, which is a generall exhortation to holinesse of life, and sanctification.
The sum of all, which is a general exhortation to holiness of life, and sanctification.
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The parts are two exhortations. 1 To newnesse of life. 2 To mortification day by day till wee bee slaine by death it selfe.
The parts Are two exhortations. 1 To newness of life. 2 To mortification day by day till we be slain by death it self.
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There are some things to be learned of the comparing that before with this: 1. After the Apostle had laid downe the grounds of true doctrine,
There Are Some things to be learned of the comparing that before with this: 1. After the Apostle had laid down the grounds of true Doctrine,
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and ouerthrowne the false, he now teacheth wholesome duties of good life.
and overthrown the false, he now Teaches wholesome duties of good life.
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Whence we learne that except wee be grafted into CHRIST, wee cannot possibly bring forth any good workes;
Whence we Learn that except we be grafted into CHRIST, we cannot possibly bring forth any good works;
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And therefore the Apostle layeth down first the doctrine of Iustification by CHRIST alone:
And Therefore the Apostle Layeth down First the Doctrine of Justification by CHRIST alone:
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And therefore if men haue not faith, the best workes are sinne, not to speake of Nunneries, which are the nests of vermine.
And Therefore if men have not faith, the best works Are sin, not to speak of Nunneries, which Are the nests of vermin.
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Further this is to ouerthrow the Papists, that thinke by the naturall power, they bring into the world,
Further this is to overthrow the Papists, that think by the natural power, they bring into the world,
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before any grace is giuen them of God, they can do good works, and after they merit and deserue it:
before any grace is given them of God, they can do good works, and After they merit and deserve it:
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whereas it is euidently taught heere, they are all sinne before they be grafted into CHRIST.
whereas it is evidently taught Here, they Are all sin before they be grafted into CHRIST.
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A second thing is, that the Apostle, vpō the doctrine of Christianity, buildeth good works:
A second thing is, that the Apostle, upon the Doctrine of Christianity, builds good works:
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And therfore in the Epistle to the Romans, he telleth that nothing can bee done without faith,
And Therefore in the Epistle to the Roman, he Telleth that nothing can be done without faith,
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then after hee exhorteth to good workes.
then After he exhorteth to good works.
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So to the Galathians, hauing Preached faith in CHRIST, hee perswadeth them to doe good workes.
So to the Galatians, having Preached faith in CHRIST, he Persuadeth them to do good works.
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In vaine wee make profession of good workes, and bring forth nothing in our life and conuersation.
In vain we make profession of good works, and bring forth nothing in our life and Conversation.
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Iam. 2. 26. Faith without workes is dead. Iam. 2. 26. Faith without works is dead.
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If a man knew all the things in heauen and the earth, and he were mounted vp as high as the Angels,
If a man knew all the things in heaven and the earth, and he were mounted up as high as the Angels,
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yet if his life bee not answerable, hee had bene better neuer to haue made profession.
yet if his life be not answerable, he had be better never to have made profession.
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When the Apostle hath spoken against Circumcision, new Moones, and Holy daies, saue the Sabaoth, of touching and handling, a man will say, what will you haue vs doe nothing, of this,
When the Apostle hath spoken against Circumcision, new Moons, and Holy days, save the Sabaoth, of touching and handling, a man will say, what will you have us do nothing, of this,
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then let vs set the cooke on the cooke, let vs eate, and drinke, and make good-cheere, and take our pleasure:
then let us Set the cook on the cook, let us eat, and drink, and make good-cheer, and take our pleasure:
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The Apostle answereth, that the Lord hath not taken away the yoke to follow our owne lusts, but to glorifie God thereby.
The Apostle Answers, that the Lord hath not taken away the yoke to follow our own Lustiest, but to Glorify God thereby.
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And therefore it hath beene found that they haue taken more paines to go to hell then others haue done,
And Therefore it hath been found that they have taken more pains to go to hell then Others have done,
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because wee will not fast, and pull downe our bodies: but they condemne Papists almes, because they giue none themselues.
Because we will not fast, and pull down our bodies: but they condemn Papists alms, Because they give none themselves.
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1. Point, an exhortation to quickning and newnesse of life.
1. Point, an exhortation to quickening and newness of life.
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If yee haue bene raysed, &c. where the Apostle layeth vs to our tryall, and giueth vs a notable tryall,If ye have be raised, etc. where the Apostle Layeth us to our trial, and gives us a notable trial,
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whether we are of CHRIST, for then we are raised vp to heauen, but if wee bee grouelings, heere in the things of this life,
whither we Are of CHRIST, for then we Are raised up to heaven, but if we be grovelings, Here in the things of this life,
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then wee are not risen againe, but are on earth: for all these go together: for hee that is grafted in CHRIST, hee is quickened, and hee riseth with CHRIST:
then we Are not risen again, but Are on earth: for all these go together: for he that is grafted in CHRIST, he is quickened, and he Riseth with CHRIST:
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for hee rose not on earth, but into heauen.
for he rose not on earth, but into heaven.
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Now let vs examine whether wee are risen with CHRIST, which is if wee ascend, which may bee knowne if we seeke the things aboue.
Now let us examine whither we Are risen with CHRIST, which is if we ascend, which may be known if we seek the things above.
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Seeke, that is to haue a care:Seek, that is to have a care:
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for that a man seeketh, he desireth to come vnto, and takes care for, and so the Apostle saith:
for that a man seeks, he Desires to come unto, and Takes care for, and so the Apostle Says:
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a man must study and muse with himselfe. a man must study and muse with himself.
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So Salomon willeth wee should dig, and labour for wisedome, otherwise it is no signe that we are risen with CHRIST.
So Solomon wills we should dig, and labour for Wisdom, otherwise it is no Signen that we Are risen with CHRIST.
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Now let vs consider if wee bee in the number of those, that seeke after heauen.
Now let us Consider if we be in the number of those, that seek After heaven.
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There are found many, that seeke for things of this life, and change countries to make themselues rich:
There Are found many, that seek for things of this life, and change countries to make themselves rich:
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But how many haue come to seeke the word? nay when they haue it brought to their dore they do contemne it, these are far from being raised with CHRIST.
But how many have come to seek the word? nay when they have it brought to their door they do contemn it, these Are Far from being raised with CHRIST.
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There are 2 things in seeking 1 Knowledge. 2 Practise. Now let vs examine whether our eares are bored, and whether wee gape for knowledge,
There Are 2 things in seeking 1 Knowledge. 2 practice. Now let us examine whither our ears Are bored, and whither we gape for knowledge,
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as the earth doth for raine:
as the earth does for rain:
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So saith Dauid, when hee was in the wildernesse persued by Saul, O how haue I desired to come vnto thy Tabernacle! though hee knew neuer so much.
So Says David, when he was in the Wilderness pursued by Saul, Oh how have I desired to come unto thy Tabernacle! though he knew never so much.
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Let vs labour to bee in the number of these:
Let us labour to be in the number of these:
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but if we haue bene slacke in this, then let vs see what we haue bene in the other,
but if we have be slack in this, then let us see what we have be in the other,
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for it is easier to know the will of God, then to practise it. Sitteth at the right hand. i; where we must continue in knowledge and practise, as also to teach vs that CHRIST sits.
for it is Easier to know the will of God, then to practise it. Sitteth At the right hand. i; where we must continue in knowledge and practice, as also to teach us that CHRIST sits.
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After he sets forth our seeking, by the cause, for if wee haue no sauour of the things that are aboue, wee will neuer seeke them:
After he sets forth our seeking, by the cause, for if we have no savour of the things that Are above, we will never seek them:
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For till such time as wee haue aloue to the things aboue, it is impossible to seeke for them.
For till such time as we have aloue to the things above, it is impossible to seek for them.
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And therefore it was well said, that the delight doth perfect the action: where the desire is, there will bee doing. Psal. 119. MEM.
And Therefore it was well said, that the delight does perfect the actium: where the desire is, there will be doing. Psalm 119. MEM.
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O how I loue thy Law! and therefore my study is in it all the day long: Oh how I love thy Law! and Therefore my study is in it all the day long:
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so that without loue we should not loue and study after it.
so that without love we should not love and study After it.
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O tast and see how good the word of God is if you had once tasted it, you would seeke after it.
O taste and see how good the word of God is if you had once tasted it, you would seek After it.
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The Apostle Saint Peter, exhorteth them to auoid all malice, guile ▪ and enuy, and as new borne babes to desire the sincere milke of the word ( If you had tasted ) And hee saith tasted, alluding to yong children newly borne, that at first will not tast,
The Apostle Saint Peter, exhorteth them to avoid all malice, guile ▪ and envy, and as new born babes to desire the sincere milk of the word (If you had tasted) And he Says tasted, alluding to young children newly born, that At First will not taste,
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but the mother vseth some meanes, but after they come to it: so if we haue tasted of the word, wee will seeke after it.
but the mother uses Some means, but After they come to it: so if we have tasted of the word, we will seek After it.
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The end of the 21. Sermon.
The end of the 21. Sermon.
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The 22. Sermon. COLOSS. 3. V. 2. 3. 4. 2 Set your affections on things which are aboue, and not on things which are on the earth.
The 22. Sermon. COLOSS. 3. V. 2. 3. 4. 2 Set your affections on things which Are above, and not on things which Are on the earth.
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3 For ye are dead, and your life is hid with CHRIST in God.
3 For you Are dead, and your life is hid with CHRIST in God.
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4 When CHRIST, which is our life, shall appeare, then shall ye also appeare with him in glory.
4 When CHRIST, which is our life, shall appear, then shall you also appear with him in glory.
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WE are entred into the second part of the Epistle, which is an exhortatiō to a good life, drawne from the former, in the first Chapter.
WE Are entered into the second part of the Epistle, which is an exhortation to a good life, drawn from the former, in the First Chapter.
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Set your. 1. Loue not the things that are on earth.Set your. 1. Love not the things that Are on earth.
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Now wee are to know what things we are to sauour of, that we sauour not of these.
Now we Are to know what things we Are to savour of, that we savour not of these.
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There ceremonies, that were before spoken off, as touch not, tast not, &c. these are earthly things, which a man must not set his mind on.
There ceremonies, that were before spoken off, as touch not, taste not, etc. these Are earthly things, which a man must not Set his mind on.
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There are other things on earth, as goods &c. we must not affect them. 1. not set our minds on them and our affections,
There Are other things on earth, as goods etc. we must not affect them. 1. not Set our minds on them and our affections,
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and much lesse on drunkenesse &c. we must not haue to doe with ceremonies, and drunkenesse &c. these we must not so much as sauour, no not haue any thing to deale with.
and much less on Drunkenness etc. we must not have to do with ceremonies, and Drunkenness etc. these we must not so much as savour, no not have any thing to deal with.
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Neither are we to set our mind on those, that are lawfull, as on apparell, goods,
Neither Are we to Set our mind on those, that Are lawful, as on apparel, goods,
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nor meates, and drinks &c. We must vse this world as if we loued it not.
nor Meats, and drinks etc. We must use this world as if we loved it not.
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For these are so contrary that one cannot loue them, but we must hate the other, no man can serue God, and Mammon, Math. 6. 24, The reason.
For these Are so contrary that one cannot love them, but we must hate the other, no man can serve God, and Mammon, Math. 6. 24, The reason.
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If we be truely dead, then we must needs tast and sauour of these.
If we be truly dead, then we must needs taste and savour of these.
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For as CHRIST after death rose againe, so if sinne be dead in you, then you will rise to the taste of the things in heauen,
For as CHRIST After death rose again, so if sin be dead in you, then you will rise to the taste of the things in heaven,
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and the reason why we loue this world so, is because we haue no hope of a better,
and the reason why we love this world so, is Because we have no hope of a better,
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and therefore are laoth to leaue this.
and Therefore Are laoth to leave this.
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And here also because it may be said, the Colossians are subiect to troubles, besides the sinnes that they cary about with them.
And Here also Because it may be said, the colossians Are Subject to Troubles, beside the Sins that they carry about with them.
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To this he answers, it is true it is hidden, that the world seeth not this saluation,
To this he answers, it is true it is hidden, that the world sees not this salvation,
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and hidden from you, that is, that you haue not such a feeling of it, as you shall haue.
and hidden from you, that is, that you have not such a feeling of it, as you shall have.
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And yet as a thing hidden, that it shall be seene. Hope is of things, that are not present, then seing our saluation is by hope, therefore we shall receiue it.
And yet as a thing hidden, that it shall be seen. Hope is of things, that Are not present, then sing our salvation is by hope, Therefore we shall receive it.
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Things that doe scarse appeare, yet they are, so of this, Cant. 1. looke not on my blackenesse:
Things that do scarce appear, yet they Are, so of this, Cant 1. look not on my blackness:
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it is true that I am blacke, despised in the world, yet I am comely, and like the trees of Cedar,
it is true that I am black, despised in the world, yet I am comely, and like the trees of Cedar,
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and the tents of the Arabians, which tents were to be remoued when they had dwelt a while in a place,
and the tents of the Arabians, which tents were to be removed when they had dwelled a while in a place,
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yet I am as faire as those in the curtaines of Salomon. So that we see here that the Church is not so beutified and glorified here,
yet I am as fair as those in the curtains of Solomon. So that we see Here that the Church is not so beautified and glorified Here,
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as it it to be esteemed.
as it it to be esteemed.
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2. Reason, is, because he is the keeper, it is safe, no man can take it away,
2. Reason, is, Because he is the keeper, it is safe, no man can take it away,
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and therefore Cant. 26. The Church is compared to a steepe rocke, where no man dare come to her.
and Therefore Cant 26. The Church is compared to a steep rock, where no man Dare come to her.
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And this is that, that Peter sets forth, that we are preserued by the power of God.
And this is that, that Peter sets forth, that we Are preserved by the power of God.
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It is redy to meet vs, when we depart: and the power of hell is not able to preuaile:
It is ready to meet us, when we depart: and the power of hell is not able to prevail:
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and therefore it is said, it is hid with God. 3 Reason.
and Therefore it is said, it is hid with God. 3 Reason.
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It is hidden in CHRIST, who appeares not as he is, nay not as he shall be:
It is hidden in CHRIST, who appears not as he is, nay not as he shall be:
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for he is appointed to haue all his subiects.
for he is appointed to have all his Subjects.
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As it is a glory for a King to haue many wait vpon him, so he estemees it a great glory to haue his children about him.
As it is a glory for a King to have many wait upon him, so he estemees it a great glory to have his children about him.
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And therefore the doctrine is, if the maisters glory be hidden, why should not the seruant be content, not to haue that glory,
And Therefore the Doctrine is, if the masters glory be hidden, why should not the servant be content, not to have that glory,
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as he should, or to be discouraged at our light setting by, seing we are in a strange country.
as he should, or to be discouraged At our Light setting by, sing we Are in a strange country.
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For a man regards not his estimation in a strange country, as at home, no more should we.
For a man regards not his estimation in a strange country, as At home, no more should we.
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Here we are strangers, what matter is it though we be contemned? Another thing, that when CHRIST shall appeare, we shall also appeare, that is, in the last day with him in glory.
Here we Are Strangers, what matter is it though we be contemned? another thing, that when CHRIST shall appear, we shall also appear, that is, in the last day with him in glory.
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This is a singuler priuiledge for vs to thinke of.
This is a singular privilege for us to think of.
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Esay. 60. Where describing the estate of the children of God, from that ▪ that now it is, he vseth a fine speech.Isaiah. 60. Where describing the estate of the children of God, from that ▪ that now it is, he uses a fine speech.
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There shall be as great difference betweene your state now, and that estate you shall then be,
There shall be as great difference between your state now, and that estate you shall then be,
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as there is betweene the brasse and the gold, and betwixt the wood and the brasse &c.
as there is between the brass and the gold, and betwixt the wood and the brass etc.
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You shal not haue the Sunne & Moone, it is maruelous delightfull to see the light of the Sunne and Moone,
You shall not have the Sun & Moon, it is marvelous delightful to see the Light of the Sun and Moon,
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but then they shall not need it: for God shall be their light, and he shall not goe downe.
but then they shall not need it: for God shall be their Light, and he shall not go down.
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This is more notably set forth in the reuelation where it is said;
This is more notably Set forth in the Revelation where it is said;
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That it is a City on a hill full of precious stones, impossible to be found in the world, the gates of precious stone, the streets pure gold.
That it is a city on a hill full of precious stones, impossible to be found in the world, the gates of precious stone, the streets pure gold.
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These are meanes to point at, not able to expresse the glory of it.
These Are means to point At, not able to express the glory of it.
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If we will heare of this further, it is said that when CHRIST was translated, Peter tooke such delight in seing Moses and Elias translated, that though he were in his naturall bodie yet he tooke such delight, that he said:
If we will hear of this further, it is said that when CHRIST was translated, Peter took such delight in sing Moses and Elias translated, that though he were in his natural body yet he took such delight, that he said:
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It is good for vs to be here, let vs make our abode here. It is good for us to be Here, let us make our Abided Here.
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And then sure if they had such delight, when they were in their naturall corrupt bodies,
And then sure if they had such delight, when they were in their natural corrupt bodies,
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then much more when they shall be changed:
then much more when they shall be changed:
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then the ioy shall be such, as no ey hath seene, nor eare hath heard &c.
then the joy shall be such, as no ey hath seen, nor ear hath herd etc.
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And then it will follow that they will leaue those filthinesses that they haue here with them,
And then it will follow that they will leave those filthinesses that they have Here with them,
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as it is said in the next verse. It followes; Mortifie &c. This that followeth standeth in 2. parts, first in forbearing to doe sinne,
as it is said in the next verse. It follows; Mortify etc. This that follows Stands in 2. parts, First in forbearing to do sin,
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and 2. to do those things that are good, and the 1. lasts to the 12. verse.
and 2. to do those things that Are good, and the 1. lasts to the 12. verse.
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And first for mortification, which is partly laid out in these two verses.
And First for mortification, which is partly laid out in these two Verses.
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And to the intent you may carefully seeke after them, yee must first sauour and set your affections vpon the things that are aboue,
And to the intent you may carefully seek After them, ye must First savour and Set your affections upon the things that Are above,
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and consequently not to set your affections vpon either the former corruptions of false doctrine, or else vpon the defilements of a corrupt conuersation of life:
and consequently not to Set your affections upon either the former corruptions of false Doctrine, or Else upon the defilements of a corrupt Conversation of life:
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or finally vpon the perishable transitory things of this base world, all which are meere earthly.
or finally upon the perishable transitory things of this base world, all which Are mere earthly.
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Vnto which distaste of earthly things you are called, in that you beeing risen with CHRIST, are consequently dead with him.
Unto which distaste of earthly things you Are called, in that you being risen with CHRIST, Are consequently dead with him.
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Where if haply you should obiect, that there is small wisedome to quitte your former life, not being assured of another,
Where if haply you should Object, that there is small Wisdom to quit your former life, not being assured of Another,
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and should aske how it should appeare you liue, seeing besides, the afflictions you are exposed vnto, you feele the daily incumbrance of sinne, which dwelleth in your mortall bodies:
and should ask how it should appear you live, seeing beside, the afflictions you Are exposed unto, you feel the daily encumbrance of sin, which dwells in your Mortal bodies:
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It is true that it is not so apparant, as that which is hidden from the world,
It is true that it is not so apparent, as that which is hidden from the world,
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and of your selues not so fully and feelingly vnderstood. Howbeit that ought not to dismay you:
and of your selves not so Fully and feelingly understood. Howbeit that ought not to dismay you:
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first, for that it is laid vp with God, who is a true keeper of it.
First, for that it is laid up with God, who is a true keeper of it.
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And secondly, for that as your life is hidden, so is CHRISTS life and glory, who is the head.
And secondly, for that as your life is hidden, so is CHRIST life and glory, who is the head.
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4. And lastly, for that when CHRIST, of whom you haue life, shall be made manifest in glory,
4. And lastly, for that when CHRIST, of whom you have life, shall be made manifest in glory,
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then shall you also with him appeare glorious.
then shall you also with him appear glorious.
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Wherein we haue to consider of the exhortation to abstaine from certaine vices, secondly the reason, whereupon it is laid, viz. the punishment.
Wherein we have to Consider of the exhortation to abstain from certain vices, secondly the reason, whereupon it is laid, viz. the punishment.
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It seemeth very strange that he should call sinne the members of a mans body:
It seems very strange that he should call sin the members of a men body:
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and the reason is first because the Apostle else where calleth sinne a body, and then it is fitly said that the perticulers thereof be the members of this body. 2. Our sinne may be called members,
and the reason is First Because the Apostle Else where calls sin a body, and then it is fitly said that the particulars thereof be the members of this body. 2. Our sin may be called members,
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for that they are so grafted and deeply set as members in the body.
for that they Are so grafted and deeply Set as members in the body.
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And this is notably set forth in Math. 5. 18. If thy ey off•nd pluck it out &c. if thy foote &c. Where our Sauiour doth as Paule doth here compare sinne to our ey, and hand, and foote: for that we come to them by our sight, by handling,
And this is notably Set forth in Math. 5. 18. If thy ey off•nd pluck it out etc. if thy foot etc. Where our Saviour does as Paul does Here compare sin to our ey, and hand, and foot: for that we come to them by our sighed, by handling,
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yet we must pull them out.
yet we must pull them out.
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So violently we must striue to pull out our sinnes as a man to haue his ey pulled,
So violently we must strive to pull out our Sins as a man to have his ey pulled,
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yea and though they were sinnes as deare vnto vs as our ey, our hands, feet &c. excellent instrumentes & deere.
yea and though they were Sins as deer unto us as our ey, our hands, feet etc. excellent Instruments & deer.
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Now some wil abstaine from drunkennesse, stealing, and yet are giuen to whoring. And therefore Paule insinuates that we should striue with sinne vnto blood.
Now Some will abstain from Drunkenness, stealing, and yet Are given to whoring. And Therefore Paul insinuates that we should strive with sin unto blood.
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Euery Christian, that doth not striue euen to blood, if need be, he shall not be cro•ned.
Every Christian, that does not strive even to blood, if need be, he shall not be cro•ned.
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Lastly, they are called members, because looke how many members we haue, so many instruments we haue to allure vs to sinne, which we are the more to be ware of:
Lastly, they Are called members, Because look how many members we have, so many Instruments we have to allure us to sin, which we Are the more to be aware of:
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And therefore as the Apostle saith, as we haue giuen our members as weapons of vnrighteousnesse to sinne,
And Therefore as the Apostle Says, as we have given our members as weapons of unrighteousness to sin,
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so now let vs giue our members seruants vnto righteousnesse in holinesse. The end of the 22. Sermon.
so now let us give our members Servants unto righteousness in holiness. The end of the 22. Sermon.
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The 23. Sermon. COLOSS. 3. V. 5. 6. 7.
The 23. Sermon. COLOSS. 3. V. 5. 6. 7.
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5 Mortifie therefore your members which are on the earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and couetousnesse, which is idolatry.
5 Mortify Therefore your members which Are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry.
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6 For the which things sake the wrath of God commeth on the children of disobedience.
6 For the which things sake the wrath of God comes on the children of disobedience.
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7 Wherein ye also walked once, when yee liued in them. WE haue entred vpon the fifth verse, which we are now to recontinue.
7 Wherein you also walked once, when ye lived in them. WE have entered upon the fifth verse, which we Are now to recontinue.
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The summe and drift is an exhortation to the mortification of sinne, and especially of such sinnes,
The sum and drift is an exhortation to the mortification of sin, and especially of such Sins,
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as had greatest sway among the Colossians. Consider the Exhortation in the. 5. verse. Reasons whereon it is grounded, conteyned in the 6. and 7. verse.
as had greatest sway among the colossians. Consider the Exhortation in thee. 5. verse. Reasons whereon it is grounded, contained in the 6. and 7. verse.
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The exhortation is, mortifie your earthly members, or members vpon the earth &c. One reason is drawne from the punishment:
The exhortation is, mortify your earthly members, or members upon the earth etc. One reason is drawn from the punishment:
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because the wrath of God is against such persons, as offend in these, or any of them.
Because the wrath of God is against such Persons, as offend in these, or any of them.
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Another reason, because they had bene such persons, and therefore must not be so hereafter. In the exhortation we haue heard that a man is a whole lumpe and body of sinne, whereof euery sinne is a member.
another reason, Because they had be such Persons, and Therefore must not be so hereafter. In the exhortation we have herd that a man is a Whole lump and body of sin, whereof every sin is a member.
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Againe, because sinne is so nerely ioyned and hardly tyed to vs that they can hardly be draw from vs. They are called earthly, because they drawe vs from heauen and heauenly things.
Again, Because sin is so nearly joined and hardly tied to us that they can hardly be draw from us They Are called earthly, Because they draw us from heaven and heavenly things.
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Which is ment not onely of the body, but also of the soule, not in regard of the substance of it,
Which is meant not only of the body, but also of the soul, not in regard of the substance of it,
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for that is a spirit, but in regard it tendeth vnto such things. Now we are to come to the perticularities.
for that is a Spirit, but in regard it tendeth unto such things. Now we Are to come to the perticularities.
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The Apostle speaketh against certaine sinnes against the seuenth commandement, of adultery.
The Apostle speaks against certain Sins against the Seventh Commandment, of adultery.
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Which the Apostle nameth, viz. not those, which all men hold to be sinnes, & confessed to be so,
Which the Apostle names, viz. not those, which all men hold to be Sins, & confessed to be so,
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as whoredome. &c. But he setteth against those sinnes which the world doth smally account of. 1. Fornication, 2. Vncleannesse. 3. Wantonnesse. 4. Concupiscence.
as whoredom. etc. But he sets against those Sins which the world does smally account of. 1. Fornication, 2. Uncleanness. 3. Wantonness. 4. Concupiscence.
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For the first, fornication. The Apostle speaketh against it:
For the First, fornication. The Apostle speaks against it:
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for amongst the gentils it was accounted to be no sinne, or rather a small sinne, douting of it.
for among the Gentiles it was accounted to be no sin, or rather a small sin, doubting of it.
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And therefore acts. 15. In the generall councell the Apostles concluded that it should be abstayned from,
And Therefore acts. 15. In the general council the Apostles concluded that it should be abstained from,
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as a most shamefull and horrible sinne. So that passing by the grosser sinnes he beginneth with this.
as a most shameful and horrible sin. So that passing by the grosser Sins he begins with this.
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This the Apostle proueth to be a shamefull and vile sinne.
This the Apostle Proves to be a shameful and vile sin.
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For hereby God is put out (1. Cor. 6.) of his possession, for seing our body should be consecrated vnto God, what a shame and horrible thing is it,
For hereby God is put out (1. Cor. 6.) of his possession, for sing our body should be consecrated unto God, what a shame and horrible thing is it,
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when men should make it a stewes to the Diuell? Againe, an other reason:
when men should make it a Stews to the devil? Again, an other reason:
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In that he that committeth fornication maketh his body the member of an harlot, which should be the member of CHRIST,
In that he that Committeth fornication makes his body the member of an harlot, which should be the member of CHRIST,
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so that as much as in him lyeth, hee maketh CHRIST also a member of that body. Againe, an other reason:
so that as much as in him lies, he makes CHRIST also a member of that body. Again, an other reason:
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This sinne is against the body, for other sinnes are without the body, and the occasiō,
This sin is against the body, for other Sins Are without the body, and the occasion,
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as is the sin of drunkennes:
as is the since of Drunkenness:
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But this is against the body it selfe, making it filthy and vncleane, and subiect vnto diseases.
But this is against the body it self, making it filthy and unclean, and Subject unto diseases.
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This sinne the Apostle standeth so much vpon, because that they esteemed so light of it:
This sin the Apostle Stands so much upon, Because that they esteemed so Light of it:
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And is not the same thing now that men lightly esteeme of it and count it a Tricke of youth, &c. and if the worst come they can marry the party with whom they haue fornicated,
And is not the same thing now that men lightly esteem of it and count it a Trick of youth, etc. and if the worst come they can marry the party with whom they have fornicated,
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but the Lord doth not so esteeme of it.
but the Lord does not so esteem of it.
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2 Vncleanesse ) Meant all manner of vncleane words and deeds, which do not reach vnto the act of fornication,
2 Uncleanness) Meant all manner of unclean words and Deeds, which do not reach unto the act of fornication,
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as all manner of vncleane kissings, and speeches tending to vncleanesse, though they come not to the height of fornication;
as all manner of unclean kissings, and Speeches tending to uncleanness, though they come not to the height of fornication;
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and therefore wee see how lightly men esteeme of these also, yet they are horrible and vile in the sight of God.
and Therefore we see how lightly men esteem of these also, yet they Are horrible and vile in the sighed of God.
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And howsoeuer men say, they thinke no hurt, yet as where we see smoake, we say is fire:
And howsoever men say, they think no hurt, yet as where we see smoke, we say is fire:
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so where these are, there is a fire of concupiscence. 3 Wantonnesse: ) The word signifieth passions:
so where these Are, there is a fire of concupiscence. 3 Wantonness:) The word signifies passion:
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but as in other places where the Apostle speaketh of this sinne, so here it is taken for wantonnesse, whereby is meant all lightnesse of the eyes, apparell, gates or other behauiours, tending also to fornication and vncleanesse.
but as in other places where the Apostle speaks of this sin, so Here it is taken for wantonness, whereby is meant all lightness of the eyes, apparel, gates or other behaviours, tending also to fornication and uncleanness.
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Lastly concupisence, which is the least sinne against the 7. Commandement, which is the desire of vncleanenesse with consent, Mat: 5. 28. for desire without consent, belongs to the last Commandement, which our Sauiour CHRIST noteth.
Lastly concupiscence, which is the least sin against the 7. Commandment, which is the desire of uncleanness with consent, Mathew: 5. 28. for desire without consent, belongs to the last Commandment, which our Saviour CHRIST notes.
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Another sinne, which the Apostle speaketh against is couetousnesse, comming neere to that vncleanesse.
another sin, which the Apostle speaks against is covetousness, coming near to that uncleanness.
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First, by couetousnesse is not onely meant when any do wrest and wring whatsoeuer they can lay hold on.
First, by covetousness is not only meant when any do wrest and wring whatsoever they can lay hold on.
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As the Prophet ( Ieremy 8.) saith, They get their goods falsely:
As the Prophet (Ieremy 8.) Says, They get their goods falsely:
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But there is besides an other thing, when they haue an earnest desire of the muck of the world, which cannot bee satisfied,
But there is beside an other thing, when they have an earnest desire of the muck of the world, which cannot be satisfied,
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as the Prophet Esay saith, They desire to ioyne house to house, &c. signifying an excessiue desire of riches, which cannot bee satisfied.
as the Prophet Isaiah Says, They desire to join house to house, etc. signifying an excessive desire of riches, which cannot be satisfied.
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But further, another coueteousnesse, which here is to bee abhorred, when a man reioyseth in his riches,
But further, Another covetousness, which Here is to be abhorred, when a man Rejoiceth in his riches,
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and takes them to be his credit or honour, as in Iob 31. where hee purgeth himselfe,
and Takes them to be his credit or honour, as in Job 31. where he Purgeth himself,
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as of trusting in his ricches, so also of his reioysing in his riches, though he was the richest man in all that country.
as of trusting in his ricches, so also of his rejoicing in his riches, though he was the Richest man in all that country.
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Thus hee that is not content with his estate, but thrusting himselfe into diuers Trades and Occupations to enlarge himselfe, is a couetous person.
Thus he that is not content with his estate, but thrusting himself into diverse Trades and Occupations to enlarge himself, is a covetous person.
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And this is a notable sinne, and so much the more feareful in that it is not called in question by men, by the Church, nor punished.
And this is a notable sin, and so much the more fearful in that it is not called in question by men, by the Church, nor punished.
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This the Scripture speaketh against, as that it is a vaine and vnprofitable thing, for whatsoeuer they scratch they shall carry nothing out.
This the Scripture speaks against, as that it is a vain and unprofitable thing, for whatsoever they scratch they shall carry nothing out.
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Againe, 1. Tim. 6. 9. It casteth a man into diuers euils and noysome lusts,
Again, 1. Tim. 6. 9. It Cast a man into diverse evils and noisome Lustiest,
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for it maketh him to haue a shipwracke of conscience, and so is that which depriues him of all good arguments of comfort.
for it makes him to have a shipwreck of conscience, and so is that which deprives him of all good Arguments of Comfort.
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But of all places none more notable against this sinne then this place heere, that it is idolatry. Now idolatry is strictly and largely taken.
But of all places none more notable against this sin then this place Here, that it is idolatry. Now idolatry is strictly and largely taken.
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Strictly, when a man doth fall downe and worship idols and images in steed of God.Strictly, when a man does fallen down and worship Idols and Images in steed of God.
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It is also taken more largely: for that when a mans heart is drawne and stolne from God,
It is also taken more largely: for that when a men heart is drawn and stolen from God,
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and is set vpon any thing whatsoeuer, as vpon meate and drinke:
and is Set upon any thing whatsoever, as upon meat and drink:
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the glutton maketh it his God, &c. so of vncleanesse, &c. But yet more notably couetousnesse is called idolatry, because first it maketh him that is couetous to be proud, and lift himselfe aboue others.
the glutton makes it his God, etc. so of uncleanness, etc. But yet more notably covetousness is called idolatry, Because First it makes him that is covetous to be proud, and lift himself above Others.
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Againe, it makes him to trust in his riches, which adultery, and fornication, & other sins do not worke in a man.
Again, it makes him to trust in his riches, which adultery, and fornication, & other Sins do not work in a man.
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For none is proud and confident in their filthinesse, &c. And therefore it is that the Apostle both to the Ephesians and heere, calleth this idolatry.
For none is proud and confident in their filthiness, etc. And Therefore it is that the Apostle both to the Ephesians and Here, calls this idolatry.
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And therefore idolatry is not onely among the Papists, but euen to bee found amongst vs that haue renounced Popery.
And Therefore idolatry is not only among the Papists, but even to be found among us that have renounced Popery.
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And would they could not charge vs of this idolatry, when they say there is so little almes to the poore, &c.
And would they could not charge us of this idolatry, when they say there is so little alms to the poor, etc.
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And the Apostle nameth this idolatry to the Colossians, from whom Idolatry was abandoned, and therefore noteth that it is a shame for them hauing abandoned idolatry to maintaine this.
And the Apostle names this idolatry to the colossians, from whom Idolatry was abandoned, and Therefore notes that it is a shame for them having abandoned idolatry to maintain this.
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Thus much of the exhortation from sinne. The reasons follow:
Thus much of the exhortation from sin. The Reasons follow:
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The first is drawne from the punishment of God, that the wrath of God commeth vpō the childrē of disobedience in these things.
The First is drawn from the punishment of God, that the wrath of God comes upon the children of disobedience in these things.
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This is a great and fearefull thing to haue the wrath of God against a man.
This is a great and fearful thing to have the wrath of God against a man.
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The louing countenance of God is a great and excellent thing: And therefore Dauid saith, thy louing countenance I desire aboue gold, corne or oile.
The loving countenance of God is a great and excellent thing: And Therefore David Says, thy loving countenance I desire above gold, corn or oil.
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Psal. 31. In the louing countenance of God is life and ioy: so on the contrary, in his wrath is death and sorrow.Psalm 31. In the loving countenance of God is life and joy: so on the contrary, in his wrath is death and sorrow.
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Saloman saith that the anger of a Prince is like the roaring of a Lyon after his prey: Solomon Says that the anger of a Prince is like the roaring of a lion After his prey:
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what is then the anger of the eternall God?
what is then the anger of the Eternal God?
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By the wrath of God is noted the effect of the wrath of God, that punishment, death, condemnation, which is the reward of the wickednesse, spoken of before, proceeding from the anger of God, as the cause.
By the wrath of God is noted the Effect of the wrath of God, that punishment, death, condemnation, which is the reward of the wickedness, spoken of before, proceeding from the anger of God, as the cause.
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Why doth hee say the wrath and not the punishment?
Why does he say the wrath and not the punishment?
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I answere, to the end that wee should as louing children, more feare and bee grieued at the wrath of God, then at the punishment.
I answer, to the end that we should as loving children, more Fear and be grieved At the wrath of God, then At the punishment.
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Another reason because where the wrath is, there will come punishment: if God be angry hee will certainely punish.
another reason Because where the wrath is, there will come punishment: if God be angry he will Certainly Punish.
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And howsoeuer men do not regard this, because the Magistrate doth not punish, yet if he neglect,
And howsoever men do not regard this, Because the Magistrate does not Punish, yet if he neglect,
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yet the Lords sword is ready drawne, and fearefully will reuenge. And it is a feareful thing to fal into the hand of the liuing God. Heb. 10. 31.
yet the lords sword is ready drawn, and fearfully will revenge. And it is a fearful thing to fall into the hand of the living God. Hebrew 10. 31.
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In that he saith ( is vpon ) in the Present Tense, it noteth a continuance of the punishment of God,
In that he Says (is upon) in the Present Tense, it notes a Continuance of the punishment of God,
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so that euen the very sin it selfe is a punishment of God.
so that even the very since it self is a punishment of God.
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And therefore Rom. 1. when men would not hearken to the word, the wrath of God from heauen is powred vpon the sonnes of disobedience, by all that rabble of sinnes there recited in the most of that Chapter, which are iudgements of God.
And Therefore Rom. 1. when men would not harken to the word, the wrath of God from heaven is poured upon the Sons of disobedience, by all that rabble of Sins there recited in the most of that Chapter, which Are Judgments of God.
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So that howsoeuer men feeling no smart vpon their bodies, yet if they could feele indeed the wrath of God in these, they should see how fearefull a punishment it is to be giuen ouer to drunkennesse, fornication, and the like.
So that howsoever men feeling no smart upon their bodies, yet if they could feel indeed the wrath of God in these, they should see how fearful a punishment it is to be given over to Drunkenness, fornication, and the like.
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We see the effects of Gods wrath on this sinne. In Numbers we reade of twenty and foure thousand slaine for this sinne:
We see the effects of God's wrath on this sin. In Numbers we read of twenty and foure thousand slain for this sin:
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And for the defiling of Dinah a whole Citty was destroyed.
And for the defiling of Dinah a Whole city was destroyed.
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And therefore seeing sinnes vnpunished vpon the whole land, therefore it behoueth the Magistrate to looke narrowly so farre as the law will reach, to punish this sinne sharply. And Therefore seeing Sins unpunished upon the Whole land, Therefore it behooves the Magistrate to look narrowly so Far as the law will reach, to Punish this sin sharply.
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The not punishing of the rauishing of the Leuits wife, cost the Beniamites much bloud and losse.
The not punishing of the ravishing of the Leuits wife, cost the Benjaminites much blood and loss.
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And howsoeuer we renounce the errour of the Maniches, yet wee in practise affirme their assertion, that God was a fierce and sharpe God vnder the Law,
And howsoever we renounce the error of the Maniches, yet we in practice affirm their assertion, that God was a fierce and sharp God under the Law,
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but a mercifull God vnder the Gospell:
but a merciful God under the Gospel:
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But God is the same, and will the rather punish this sinne, because wee haue receiued more graces then they vnder the law,
But God is the same, and will the rather Punish this sin, Because we have received more graces then they under the law,
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and perforce we are to look for greater and heauier iudgements if wee doe prouoke him.
and perforce we Are to look for greater and Heavier Judgments if we do provoke him.
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And this belongs to russians, & to them which say, so that I be spared vnto the end, I care not, God is mercifull.
And this belongs to russians, & to them which say, so that I be spared unto the end, I care not, God is merciful.
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yet let them know, that if they deferre their repentance till the end, and liue in their pleasure,
yet let them know, that if they defer their Repentance till the end, and live in their pleasure,
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yet though they liue the life of Methushelah in their pleasures, one moment in hell shal exceed in torment all those pleasures. Vpon the children of disobedience.
yet though they live the life of Methuselah in their pleasures, one moment in hell shall exceed in torment all those pleasures. Upon the children of disobedience.
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) Where we see that the Lords iudgments are executed vpon the vnfaithfull and wicked;
) Where we see that the lords Judgments Are executed upon the unfaithful and wicked;
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which the Lord doth (as the Lacedomonians ) who to make their sonnes hate drunkennesse, would make the seruants (which they loued worst) drunken.
which the Lord does (as the Lacedaemonians) who to make their Sons hate Drunkenness, would make the Servants (which they loved worst) drunken.
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So doth God after a sort, who to make his children hate their sinnes, doth punish the wicked,
So does God After a sort, who to make his children hate their Sins, does Punish the wicked,
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but his children are not punished; and yet they scape not free:
but his children Are not punished; and yet they escape not free:
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for we see Dauid for his adultery and murder what iudgements followed, his owne Concubines were defiled by his sonnes, hee was almost driuen from his kingdome, and one sonne slue another;
for we see David for his adultery and murder what Judgments followed, his own Concubines were defiled by his Sons, he was almost driven from his Kingdom, and one son slew Another;
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yea after his death bloud ceased not from his posterity, as in the beginning of Salomons reigne;
yea After his death blood ceased not from his posterity, as in the beginning of Solomon's Reign;
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yet this is not a punishment:
yet this is not a punishment:
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for a punishmēt is death, which onely is to the wicked, but to Gods children a Correction.
for a punishment is death, which only is to the wicked, but to God's children a Correction.
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Another reason which the Apostle rendreth, is because such they had been in times past: and yet were receiued to fauour and mercy by the Lord.
another reason which the Apostle rendereth, is Because such they had been in times past: and yet were received to favour and mercy by the Lord.
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And therefore it behoued them to beware of their former sinnes, to walke like new men, being receiued into a new state.
And Therefore it behooved them to beware of their former Sins, to walk like new men, being received into a new state.
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For what a mercy of God is this to receiue vs, when we haue euen spent our selues in sinne? What maister,
For what a mercy of God is this to receive us, when we have even spent our selves in sin? What master,
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when a man hath spent himselfe and his strength in another mans seruice, will take this man to himselfe,
when a man hath spent himself and his strength in Another men service, will take this man to himself,
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and make him his seruant? But the Lord doth so, hee taketh vs, though we haue beene grosse sinners,
and make him his servant? But the Lord does so, he Takes us, though we have been gross Sinners,
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and hee doth account vs as if wee had not sinned: As in Ezechiel he saith:
and he does account us as if we had not sinned: As in Ezechiel he Says:
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If the righteous man forsake his righteous wayes, I will forget his righteous deeds. Contrary: If the righteous man forsake his righteous ways, I will forget his righteous Deeds. Contrary:
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If a wicked man repent, and do the thing that is good, he shall not dye, but liue. If a wicked man Repent, and do the thing that is good, he shall not die, but live.
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This teacheth vs not to continue in our sinnes: for if we be fallen, let vs rise.
This Teaches us not to continue in our Sins: for if we be fallen, let us rise.
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Is it not a shame to take a fall and lye by it? But sinne is a fall.
Is it not a shame to take a fallen and lie by it? But sin is a fallen.
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It is sufficient (saith S. Peter) that we haue spent the time past, as do the Gentiles. It is sufficient (Says S. Peter) that we have spent the time past, as do the Gentiles.
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Againe, wee are wounded by sinne, and therefore we ought to returne to be healed:
Again, we Are wounded by sin, and Therefore we ought to return to be healed:
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for what wounded man would not desire to bee healed? and therefore we are to returne betimes to the Lord, to forsake our euill wayes,
for what wounded man would not desire to be healed? and Therefore we Are to return betimes to the Lord, to forsake our evil ways,
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how long soeuer we haue liued in them before.
how long soever we have lived in them before.
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Walked. ) Here the Apostle maketh a difference betweene the wicked man, that goeth forward in sinne,Walked.) Here the Apostle makes a difference between the wicked man, that Goes forward in sin,
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and the children of God, that fall by infirmity: as DAVID, that hauing falled, yet continued not in it. When yee liued in them.
and the children of God, that fallen by infirmity: as DAVID, that having falled, yet continued not in it. When ye lived in them.
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) This is the cause that they walked in sinne, because sinne was strong in them:
) This is the cause that they walked in sin, Because sin was strong in them:
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it was so powerfull with them, as that they liued in it. And therefore we are to mortifie sinne in vs, that it may decay:
it was so powerful with them, as that they lived in it. And Therefore we Are to mortify sin in us, that it may decay:
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for the life of sinne is the death of a sinner, and while a man liues in sinne, hee is in the state of death.
for the life of sin is the death of a sinner, and while a man lives in sin, he is in the state of death.
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And therefore let vs examine our selues whether sinne haue that force, that it makes vs come at a call;
And Therefore let us examine our selves whither sin have that force, that it makes us come At a call;
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let us search if wee liue in it:
let us search if we live in it:
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for if we doe, then shall we walke and run after it, and performe the desires of it; Therefore hee saith:
for if we do, then shall we walk and run After it, and perform the Desires of it; Therefore he Says:
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Wherein ye walked, when ye liued in them. Wherefore being assured of another life, mortifie your members that are earthly and carnall. Wherein you walked, when you lived in them. Wherefore being assured of Another life, mortify your members that Are earthly and carnal.
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If you aske what? I cannot reckon vp all, but I will touch some, those specially that you are infected with, whereby you may easily conceiue of the rest, such as are fornication, vncleane behauiour, wantonnesse, euill concupiscence,
If you ask what? I cannot reckon up all, but I will touch Some, those specially that you Are infected with, whereby you may Easily conceive of the rest, such as Are fornication, unclean behaviour, wantonness, evil concupiscence,
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and couetousnesse, which (besides the excessiue desire of goods) is a kinde of idolatry,
and covetousness, which (beside the excessive desire of goods) is a kind of idolatry,
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for that men do put their trust in riches, that are couetous.
for that men do put their trust in riches, that Are covetous.
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For euery one of the which, the wrath of God commeth on those that remaine in them.
For every one of the which, the wrath of God comes on those that remain in them.
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And the rather mortifie these sinnes, as in times past you haue practised them, when beeing giuen vnto them, your naturall corruption,
And the rather mortify these Sins, as in times passed you have practised them, when being given unto them, your natural corruption,
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as a kinde of life, gaue power and moouing for the practise of them. The end of the 23. Sermon.
as a kind of life, gave power and moving for the practice of them. The end of the 23. Sermon.
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The 24. Sermon. COLLOSS. 3. V. 8. to the 12. 8 But now put ye away euen all these things, wrath, anger, maliciousnesse, cursed speaking, filthy speaking out of your mouth.
The 24. Sermon. COLOSSUS. 3. V. 8. to the 12. 8 But now put you away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of your Mouth.
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9 Lie not one to another, seeing that yee haue put off the old man with his workes.
9 Lie not one to Another, seeing that ye have put off the old man with his works.
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10 And haue put on the new, which is renewed in knowledge, after the image of him that created him.
10 And have put on the new, which is renewed in knowledge, After the image of him that created him.
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11 Where is neither Gr•cian, nor Iew, circumcision, nor vncircumcision, Barbarian, Scithian, bond, free: but CHRIST is all, and in al• things.
11 Where is neither Gr•cian, nor Iew, circumcision, nor uncircumcision, Barbarian, Scythian, bound, free: but CHRIST is all, and in al• things.
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THE Apostle proceedeth in the exhortation begunne.
THE Apostle Proceedeth in the exhortation begun.
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The drift as wee haue heard, is to moue vs to holinesse of life and good example, which hee hath spoken of in the second Chapter before.
The drift as we have herd, is to move us to holiness of life and good Exampl, which he hath spoken of in the second Chapter before.
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But now (saith he) put you away all these things, wrath, anger, &c. But now (Says he) put you away all these things, wrath, anger, etc.
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As if hee should say, seeing that you are called to the hope of a better life, lay aside farre from you,
As if he should say, seeing that you Are called to the hope of a better life, lay aside Far from you,
c-acp cs pns31 vmd vvi, vvg cst pn22 vbr vvn p-acp dt n1 pp-f dt jc n1, vvd av av-j p-acp pn22,
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as things the which you cannot abide to bee in your sight, not onely the grosser sinnes before mentioned,
as things the which you cannot abide to be in your sighed, not only the grosser Sins before mentioned,
c-acp n2 dt r-crq pn22 vmbx vvi pc-acp vbi p-acp po22 n1, xx av-j dt jc n2 p-acp vvn,
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but also all manner of sin, without endeuour whereof there is no true mortification.
but also all manner of since, without endeavour whereof there is no true mortification.
cc-acp av d n1 pp-f n1, p-acp n1 c-crq pc-acp vbz dx j n1.
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2316
For example, anger, heate, from whence commeth malice, which breaketh out at the mouth, by railing and reuiling.
For Exampl, anger, heat, from whence comes malice, which breaks out At the Mouth, by railing and reviling.
p-acp n1, n1, n1, p-acp q-crq vvz n1, r-crq vvz av p-acp dt n1, p-acp vvg cc vvg.
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Specially when you cannot truly charge them, take heed you lye not one against another,
Specially when you cannot truly charge them, take heed you lie not one against Another,
av-j c-crq pn22 vmbx av-j vvi pno32, vvb n1 pn22 vvb xx pi p-acp n-jn,
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2318
but putting off, as an old and rotten garment, the old man, which you bring from your mothers wombe, with the actions thereof,
but putting off, as an old and rotten garment, the old man, which you bring from your mother's womb, with the actions thereof,
cc-acp vvg a-acp, c-acp dt j cc j-vvn n1, dt j n1, r-crq pn22 vvb p-acp po22 ng1 n1, p-acp dt n2 av,
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2319
as it were so many tatters.
as it were so many tatters.
c-acp pn31 vbdr av d n2.
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Now least being found naked you bee ashamed, put on, as a new and comely garment, the new man:
Now lest being found naked you be ashamed, put on, as a new and comely garment, the new man:
av cs vbg vvn j pn22 vbb j, vvn p-acp, c-acp dt j cc j n1, dt j n1:
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which if you aske what it is, it is the same part which is renued in you, to the likenesse of him that made you:
which if you ask what it is, it is the same part which is renewed in you, to the likeness of him that made you:
r-crq cs pn22 vvb r-crq pn31 vbz, pn31 vbz dt d n1 r-crq vbz j-vvn p-acp pn22, p-acp dt n1 pp-f pno31 cst vvd pn22:
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which likenesse consisteth in the knowledge of God.
which likeness Consisteth in the knowledge of God.
r-crq n1 vvz p-acp dt n1 pp-f np1.
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Whereby shall come to passe, that howsoeuer the false teachers place in it being a Iew, rather thā being a Gentile, circumcised, rather vncircumcised:
Whereby shall come to pass, that howsoever the false Teachers place in it being a Iew, rather than being a Gentile, circumcised, rather uncircumcised:
c-crq vmb vvi pc-acp vvi, cst c-acp dt j ng1 n1 p-acp pn31 vbg dt np1, av-c av vbg dt j, j-vvn, av-c j:
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& the opinion of the common sort is, that the Barbarian, & Scythian is in a farre worse case then the Romane,
& the opinion of the Common sort is, that the Barbarian, & Scythian is in a Far Worse case then the Roman,
cc dt n1 pp-f dt j n1 vbz, cst dt j-jn, cc jp vbz p-acp dt av-j jc n1 cs dt jp,
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and the seruant but a beast, in respect of the free-man:
and the servant but a beast, in respect of the freeman:
cc dt n1 p-acp dt n1, p-acp n1 pp-f dt n1:
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yet with God there is no difference, seeing CHRIST, whom by a new birth they haue put on, is in all,
yet with God there is no difference, seeing CHRIST, whom by a new birth they have put on, is in all,
av p-acp np1 pc-acp vbz dx n1, vvg np1, ro-crq p-acp dt j n1 pns32 vhb vvn a-acp, vbz p-acp d,
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and is all that God respecteth, and accepteth of.
and is all that God respecteth, and Accepteth of.
cc vbz d cst np1 vvz, cc vvz pp-f.
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The summe of all which is a very earnest exhortation to godlinesse and holinesse of life: The which standeth:
The sum of all which is a very earnest exhortation to godliness and holiness of life: The which Stands:
dt n1 pp-f d r-crq vbz dt av j n1 p-acp n1 cc n1 pp-f n1: dt r-crq vvz:
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first, in the proceeding of mortification, and putting off the old man. Secondly, in the quickning and putting on the new man.
First, in the proceeding of mortification, and putting off the old man. Secondly, in the quickening and putting on the new man.
ord, p-acp dt n-vvg pp-f n1, cc vvg a-acp dt j n1. ord, p-acp dt j-vvg cc vvg p-acp dt j n1.
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Now lay aside ) as if should say, heretofore ye haue walked loosely before yee were called, but now yee are called: Now lay aside) as if should say, heretofore you have walked loosely before ye were called, but now ye Are called:
av vvd av) c-acp cs vmd vvi, av pn22 vhb vvd av-j p-acp pn22 vbdr vvn, cc-acp av pn22 vbr vvn:
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this state requireth another condition, another kind of life.
this state requires Another condition, Another kind of life.
d n1 vvz j-jn n1, j-jn n1 pp-f n1.
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And therefore those, that haue heeretofore liued in idolatry, wantonnesse, drunkennesse, seeing now they haue gotten a new name, and profession, must walke after a new sort, holily.
And Therefore those, that have heretofore lived in idolatry, wantonness, Drunkenness, seeing now they have got a new name, and profession, must walk After a new sort, holily.
cc av d, cst vhb av vvn p-acp n1, n1, n1, vvg av pns32 vhb vvn dt j n1, cc n1, vmb vvi p-acp dt j n1, av-j.
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2333
And therefore the Apostle exhorteth in another place after this sort, yee liue not now in darkenesse:
And Therefore the Apostle exhorteth in Another place After this sort, ye live not now in darkness:
cc av dt n1 vvz p-acp j-jn n1 p-acp d n1, pn22 vvb xx av p-acp n1:
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but by the Gospell are called to the light of the Gospell:
but by the Gospel Are called to the Light of the Gospel:
p-acp p-acp dt n1 vbr vvn p-acp dt n1 pp-f dt n1:
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2335
Now men in darkenesse haue on ragged garments, but in the light will go more cleanely. And therefore the Apostle saith:
Now men in darkness have on ragged garments, but in the Light will go more cleanly. And Therefore the Apostle Says:
av n2 p-acp n1 vhb p-acp j n2, cc-acp p-acp dt n1 vmb vvi av-dc av-j. cc av dt n1 vvz:
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they that are drunke, are drunke in the night: but now that yee are called to the Gospell, your light can neuer go downe in that regard: they that Are drunk, Are drunk in the night: but now that ye Are called to the Gospel, your Light can never go down in that regard:
pns32 cst vbr vvn, vbr vvn p-acp dt n1: p-acp av cst pn22 vbr vvn p-acp dt n1, po22 n1 vmb av-x vvi a-acp p-acp d n1:
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And therefore it is a shame for you to giue your selues to drunkennesse, vncleanenesse, couetousnesse, malice, euill speaking, &c. So that it is a more fearefull sinne which is committed vnder the Gospell.
And Therefore it is a shame for you to give your selves to Drunkenness, uncleanness, covetousness, malice, evil speaking, etc. So that it is a more fearful sin which is committed under the Gospel.
cc av pn31 vbz dt n1 p-acp pn22 pc-acp vvi po22 n2 p-acp n1, n1, n1, n1, j-jn vvg, av av cst pn31 vbz dt av-dc j n1 r-crq vbz vvn p-acp dt n1.
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Thrust away all ) the word signifieth a violent thrusting away a thing with hatred.Thrust away all) the word signifies a violent thrusting away a thing with hatred.
vvb av d) dt n1 vvz dt j vvg av dt n1 p-acp n1.
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Doct. Wee learne that wee are to loath and to abhorre, and cast away sinne from vs.Doct. we Learn that we Are to loath and to abhor, and cast away sin from us
np1 pns12 vvb cst pns12 vbr p-acp j cc pc-acp vvi, cc vvd av n1 p-acp pno12
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2340
And there is a great cause wee should abhorre sinne, which is a most abhominable thing, which the Prophet describeth speaking of the graces of God to his children, saith:
And there is a great cause we should abhor sin, which is a most abominable thing, which the Prophet Describeth speaking of the graces of God to his children, Says:
cc pc-acp vbz dt j n1 pns12 vmd vvi n1, r-crq vbz dt av-ds j n1, r-crq dt n1 vvz vvg pp-f dt n2 pp-f np1 p-acp po31 n2, vvz:
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2341
God will wash away their bloud, and not onely that, but their filth, viz: comparing it to dung and the most filthy excrements, which can come from vs.
God will wash away their blood, and not only that, but their filth, videlicet: comparing it to dung and the most filthy excrements, which can come from us
np1 vmb vvi av po32 n1, cc xx av-j d, cc-acp po32 n1, av: vvg pn31 p-acp n1 cc dt av-ds j n2, r-crq vmb vvi p-acp pno12
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So that if wee cannot abide our excrements nor the sauour of the excrements of others, much more ought wee to abhorre this, which is more detestable.
So that if we cannot abide our excrements nor the savour of the excrements of Others, much more ought we to abhor this, which is more detestable.
av cst cs pns12 vmbx vvi po12 n2 ccx dt n1 pp-f dt n2 pp-f n2-jn, av-d av-dc vmd pns12 pc-acp vvi d, r-crq vbz av-dc j.
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And therefore if wee beeing in our sweetes, and fine apparell, and yet haue these about vs, what are we but most loathsome and abhominable?
And Therefore if we being in our sweets, and fine apparel, and yet have these about us, what Are we but most loathsome and abominable?
cc av cs pns12 vbg p-acp po12 n2-j, cc j n1, cc av vhb d p-acp pno12, q-crq vbr pns12 p-acp ds j cc j?
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All these things ) Here is a notable exhortation to mortification, by the which wee may learne this, viz: That he, that putteth not away all sinne, that is, which detesteth and laboureth not against all sinne, is not truely mortified.All these things) Here is a notable exhortation to mortification, by the which we may Learn this, videlicet: That he, that putteth not away all sin, that is, which detesteth and Laboureth not against all sin, is not truly mortified.
d d n2) av vbz dt j n1 p-acp n1, p-acp dt r-crq pns12 vmb vvi d, av: cst pns31, cst vvz xx av d n1, cst vbz, r-crq vvz cc vvz xx p-acp d n1, vbz xx av-j vvn.
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2345
And therefore whereas some by nature, education, ill custome, and bad companions, are more giuen to one sinne,
And Therefore whereas Some by nature, education, ill custom, and bad Sodales, Are more given to one sin,
cc av cs d p-acp n1, n1, j-jn n1, cc j n2, vbr dc vvn p-acp crd n1,
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then to another, yet wee ought as to reiect other sinnes, so these, which we are most prone and ready vnto.
then to Another, yet we ought as to reject other Sins, so these, which we Are most prove and ready unto.
av p-acp j-jn, av pns12 vmd p-acp pc-acp vvi j-jn n2, av d, r-crq pns12 vbr av-ds j cc j p-acp.
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Therefore if thou abstaine from murder, and that as thou thinkest for conscience of sinning against God,
Therefore if thou abstain from murder, and that as thou Thinkest for conscience of sinning against God,
av cs pns21 vvb p-acp n1, cc cst c-acp pns21 vv2 p-acp n1 pp-f vvg p-acp np1,
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2348
though thou doe not kill, yet if thou commit but adultery, thou art guilty of all the Commandements of God:
though thou do not kill, yet if thou commit but adultery, thou art guilty of all the commandments of God:
cs pns21 vdb xx vvi, av cs pns21 vvb p-acp n1, pns21 vb2r j pp-f d dt n2 pp-f np1:
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for hee that hath no conscience of fome one Commandement, hath no conscience of Gods Commandements at all, for Gods cause. It followeth; wrath, anger, malice, &c. More particularly these words, NONLATINALPHABET, and NONLATINALPHABET signifie both one thing, how-be-it in regard of the diuers dispositions of them, in whom they are, they be distinguished ▪ NONLATINALPHABET is anger, which continueth in some by nature, that are long ere they be angry:
for he that hath no conscience of foam one Commandment, hath no conscience of God's commandments At all, for God's cause. It follows; wrath, anger, malice, etc. More particularly these words,, and signify both one thing, howbeit in regard of the diverse dispositions of them, in whom they Are, they be distinguished ▪ is anger, which Continueth in Some by nature, that Are long ere they be angry:
c-acp pns31 cst vhz dx n1 pp-f n1 crd n1, vhz dx n1 pp-f npg1 n2 p-acp d, c-acp ng1 n1. pn31 vvz; n1, n1, n1, av av-dc av-j d n2,, cc vvi d crd n1, j p-acp n1 pp-f dt j n2 pp-f pno32, p-acp ro-crq pns32 vbr, pns32 vbb vvn ▪ vbz n1, r-crq vvz p-acp d p-acp n1, cst vbr j c-acp pns32 vbb j:
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but if they be angry, it is hardly quenched, being as the coales of Iuniper:
but if they be angry, it is hardly quenched, being as the coals of Juniper:
cc-acp cs pns32 vbb j, pn31 vbz av vvn, vbg p-acp dt n2 pp-f n1:
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2351
and these, because they are not easily prouoked, therefore they fauour and flatter themselues that it is no such great sinne.
and these, Because they Are not Easily provoked, Therefore they favour and flatter themselves that it is no such great sin.
cc d, c-acp pns32 vbr xx av-j vvn, av pns32 vvb cc vvi px32 cst pn31 vbz dx d j n1.
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2352
Againe, the word NONLATINALPHABET is also an anger according to the disposition of an other sort of men, which will bee soone hot,
Again, the word is also an anger according to the disposition of an other sort of men, which will be soon hight,
av, dt n1 vbz av dt n1 vvg p-acp dt n1 pp-f dt j-jn n1 pp-f n2, r-crq vmb vbi av j,
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2353
and soone cold, and therefore thinke it a small sinne; but both these the Apostle heere condemneth:
and soon cold, and Therefore think it a small sin; but both these the Apostle Here Condemneth:
cc av j-jn, cc av vvb pn31 dt j n1; cc-acp d d dt n1 av vvz:
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2354
For anger is a grieuous and fearefull sinne, and therefore many Heathen haue writ against it,
For anger is a grievous and fearful sin, and Therefore many Heathen have writ against it,
p-acp n1 vbz dt j cc j n1, cc av d j-jn vhb vvn p-acp pn31,
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2355
as that which for a time bereaueth a man of his wits. In a man of much anger is much sinne:
as that which for a time bereaveth a man of his wits. In a man of much anger is much sin:
c-acp d r-crq p-acp dt n1 vvz dt n1 pp-f po31 n2. p-acp dt n1 pp-f d n1 vbz d n1:
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2356
For anger is cruell, and wrath raging, Eph: 4. 27. anger is a giuing of place to the Diuel, if it exceed. These sinnes are the causes:
For anger is cruel, and wrath raging, Ephesians: 4. 27. anger is a giving of place to the devil, if it exceed. These Sins Are the Causes:
c-acp n1 vbz j, cc n1 vvg, np1: crd crd n1 vbz dt vvg pp-f n1 p-acp dt n1, cs pn31 vvb. np1 n2 vbr dt n2:
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2357
the sinnes that follow are the effects of these: and they are either Inward, viz. malice or outward Euill speaking, reuiling, and lying.
the Sins that follow Are the effects of these: and they Are either Inward, viz. malice or outward Evil speaking, reviling, and lying.
dt n2 cst vvb vbr dt n2 pp-f d: cc pns32 vbr d j, n1 n1 cc j j-jn n-vvg, vvg, cc vvg.
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2358
Sometimes for the word vsed for malice, sometimes taken for all manner of euill and sinne, sometimes for cares,
Sometime for the word used for malice, sometime taken for all manner of evil and sin, sometime for Cares,
av p-acp dt n1 vvd p-acp n1, av vvn p-acp d n1 pp-f j-jn cc n1, av p-acp n2,
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2359
as in Mathew: the malice of the day is sufficient for the day.
as in Matthew: the malice of the day is sufficient for the day.
c-acp p-acp np1: dt n1 pp-f dt n1 vbz j p-acp dt n1.
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2360
Here it signifieth with anger, a desire to be aduenged, and a seeking also to be aduenged.
Here it signifies with anger, a desire to be aduenged, and a seeking also to be aduenged.
av pn31 vvz p-acp n1, dt n1 pc-acp vbi vvn, cc dt vvg av pc-acp vbi vvn.
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2361
This is cōtrary to the mildnes, which is spoken of before, & foloweth, which is a willingnesse in men to do good.
This is contrary to the mildness, which is spoken of before, & Followeth, which is a willingness in men to do good.
d vbz j-jn p-acp dt n1, r-crq vbz vvn pp-f p-acp, cc vvz, r-crq vbz dt n1 p-acp n2 pc-acp vdi j.
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2362
This is a thing cleane contrary to the nature of God, and therefore ought to be cleane contrary to the nature of man,
This is a thing clean contrary to the nature of God, and Therefore ought to be clean contrary to the nature of man,
d vbz dt n1 av-j j-jn p-acp dt n1 pp-f np1, cc av vmd p-acp vbi av-j j-jn p-acp dt n1 pp-f n1,
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2363
for as the Apostle saith, none will hurt his owne body. Now we are the flesh one of another:
for as the Apostle Says, none will hurt his own body. Now we Are the Flesh one of Another:
c-acp p-acp dt n1 vvz, pix vmb vvi po31 d n1. av pns12 vbr dt n1 crd pp-f n-jn:
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2364
and therefore the Heathen men say, that euery one is a God, or deuill, one to another. and Therefore the Heathen men say, that every one is a God, or Devil, one to Another.
cc av dt j-jn n2 vvb, cst d crd vbz dt n1, cc n1, pi p-acp n-jn.
(26) sermon (DIV2)
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2365
Euill speaking: This is a grieuous sinne, as that which taketh away the good name of a man,Evil speaking: This is a grievous sin, as that which Takes away the good name of a man,
j-jn n-vvg: d vbz dt j n1, c-acp d r-crq vvz av dt j n1 pp-f dt n1,
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2366
for we know a good name bringeth comfort vnto a man:
for we know a good name brings Comfort unto a man:
c-acp pns12 vvb dt j n1 vvz n1 p-acp dt n1:
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2367
therefore it is compared to the sweet oyntment, that comforteth a man, and therefore he that taketh away a mans good name, is as it were his hangman,
Therefore it is compared to the sweet ointment, that comforts a man, and Therefore he that Takes away a men good name, is as it were his hangman,
av pn31 vbz vvn p-acp dt j n1, cst vvz dt n1, cc av pns31 cst vvz av dt ng1 j n1, vbz c-acp pn31 vbdr po31 n1,
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2368
and murtherer, in the time of his trouble, when this comfort should most stand him in stead.
and murderer, in the time of his trouble, when this Comfort should most stand him in stead.
cc n1, p-acp dt n1 pp-f po31 n1, c-crq d n1 vmd av-ds vvi pno31 p-acp n1.
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2369
Againe, besides that the name of men, the name of God also is blasphemed, for euery child of God carieth the name of his father in the forehead of his profession.
Again, beside that the name of men, the name of God also is blasphemed, for every child of God Carrieth the name of his father in the forehead of his profession.
av, p-acp cst dt n1 pp-f n2, dt n1 pp-f np1 av vbz vvn, p-acp d n1 pp-f np1 vvz dt n1 pp-f po31 n1 p-acp dt n1 pp-f po31 n1.
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2370
And therefore Rom. 2. the Apostle saith that the Iewes caused the name of God to be blasphemed.
And Therefore Rom. 2. the Apostle Says that the Iewes caused the name of God to be blasphemed.
cc av np1 crd dt n1 vvz cst dt npg1 vvd dt n1 pp-f np1 pc-acp vbi vvn.
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2371
Another fruite of malice is reuiling, as we see when men are maliciously bent towards any, we see nothing is so vile and filthy,
another fruit of malice is reviling, as we see when men Are maliciously bent towards any, we see nothing is so vile and filthy,
j-jn n1 pp-f n1 vbz vvg, c-acp pns12 vvb c-crq n2 vbr av-j vvn p-acp d, pns12 vvb pix vbz av j cc j,
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2372
but we will giue it in their teeth;
but we will give it in their teeth;
cc-acp pns12 vmb vvi pn31 p-acp po32 n2;
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2373
And though this be expounded of adultery and vncleannesse, yet because that hath bene spoken of before,
And though this be expounded of adultery and uncleanness, yet Because that hath be spoken of before,
cc cs d vbb vvn pp-f n1 cc n1, av c-acp d vhz vbn vvn pp-f p-acp,
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2374
and this is the common place of anger, it seemeth rather to be referred to it,
and this is the Common place of anger, it seems rather to be referred to it,
cc d vbz dt j n1 pp-f n1, pn31 vvz av-c pc-acp vbi vvn p-acp pn31,
(26) sermon (DIV2)
701
Page 186
2375
though the other be an abhominable sinne.
though the other be an abominable sin.
cs dt n-jn vbb dt j n1.
(26) sermon (DIV2)
701
Page 186
2376
Againe, malice hath another foule and shamefull effect, viz. to bring forth lying one of another.
Again, malice hath Another foul and shameful Effect, viz. to bring forth lying one of Another.
av, n1 vhz j-jn n1 cc j n1, n1 pc-acp vvi av vvg pi pp-f n-jn.
(26) sermon (DIV2)
702
Page 186
2377
For if they can get any shamefull report of others, which is true, they will not sticke, but cast it forth:
For if they can get any shameful report of Others, which is true, they will not stick, but cast it forth:
p-acp cs pns32 vmb vvi d j n1 pp-f n2-jn, r-crq vbz j, pns32 vmb xx vvi, cc-acp vvd pn31 av:
(26) sermon (DIV2)
702
Page 186
2378
but if they can get no truth, they will inuent lyes against them to disgrace them.
but if they can get no truth, they will invent lies against them to disgrace them.
cc-acp cs pns32 vmb vvi dx n1, pns32 vmb vvi n2 p-acp pno32 pc-acp vvi pno32.
(26) sermon (DIV2)
702
Page 186
2379
But the Apostle saith, that though it be truth, yet we ought not to reuile one another,
But the Apostle Says, that though it be truth, yet we ought not to revile one Another,
p-acp dt n1 vvz, cst cs pn31 vbb n1, av pns12 vmd xx pc-acp vvi pi j-jn,
(26) sermon (DIV2)
702
Page 186
2380
nor to vse any such reports, by repeating their sinnes:
nor to use any such reports, by repeating their Sins:
ccx pc-acp vvi d d n2, p-acp vvg po32 n2:
(26) sermon (DIV2)
702
Page 186
2381
for it is the duty of the magistrate or minister to rebuke, not of a priuate man in his owne quarrell to reuenge himselfe.
for it is the duty of the magistrate or minister to rebuke, not of a private man in his own quarrel to revenge himself.
c-acp pn31 vbz dt n1 pp-f dt n1 cc n1 pc-acp vvi, xx pp-f dt j n1 p-acp po31 d n1 pc-acp vvi px31.
(26) sermon (DIV2)
702
Page 186
2382
Another reason he vseth in bidding vs to put off these old rags of sinne, where he vseth a notable metaphor, comparing mortificatiō to a putting off, of our cloaths and sinnes, to filthy torne rags.
another reason he uses in bidding us to put off these old rags of sin, where he uses a notable metaphor, comparing mortification to a putting off, of our clothes and Sins, to filthy torn rags.
j-jn n1 pns31 vvz p-acp vvg pno12 pc-acp vvi a-acp d j n2 pp-f n1, c-crq pns31 vvz dt j n1, vvg n1 p-acp dt vvg a-acp, pp-f po12 n2 cc n2, p-acp j vvn n2.
(26) sermon (DIV2)
703
Page 186
2383
And therefore as a man will be ashamed of filthy rags, and therefore will cast them off before he come in company;
And Therefore as a man will be ashamed of filthy rags, and Therefore will cast them off before he come in company;
cc av p-acp dt n1 vmb vbi j pp-f j n2, cc av vmb vvi pno32 a-acp c-acp pns31 vvb p-acp n1;
(26) sermon (DIV2)
703
Page 186
2384
So ought we to doe, being come into the Church of God.
So ought we to do, being come into the Church of God.
av vmd pns12 pc-acp vdi, vbg vvn p-acp dt n1 pp-f np1.
(26) sermon (DIV2)
703
Page 186
2385
But especially when we are to come into the presence of God, into the seruice of God, we are to cast of these tatters of sinne,
But especially when we Are to come into the presence of God, into the service of God, we Are to cast of these tatters of sin,
cc-acp av-j c-crq pns12 vbr pc-acp vvi p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, pns12 vbr pc-acp vvi pp-f d n2 pp-f n1,
(26) sermon (DIV2)
704
Page 186
2386
for as if we are to goe before a Prince we will not goe in any loathsome apparell, much lesse cōming into the presence of God should we come in our sinnes.
for as if we Are to go before a Prince we will not go in any loathsome apparel, much less coming into the presence of God should we come in our Sins.
c-acp c-acp cs pns12 vbr pc-acp vvi p-acp dt n1 pns12 vmb xx vvi p-acp d j n1, av-d av-dc vvg p-acp dt n1 pp-f np1 vmd pns12 vvb p-acp po12 n2.
(26) sermon (DIV2)
704
Page 186
2387
And therefore our Sauiour CHRIST, when the man came not in a wedding garment, but was in a beggars garments, bids cast him out.
And Therefore our Saviour CHRIST, when the man Come not in a wedding garment, but was in a beggars garments, bids cast him out.
cc av po12 n1 np1, c-crq dt n1 vvd xx p-acp dt n1 n1, cc-acp vbds p-acp dt n2 n2, vvz vvi pno31 av.
(26) sermon (DIV2)
705
Page 187
2388
Obiection. But he called beggars, and therefore what other garments can he looke for at their hands?Objection. But he called beggars, and Therefore what other garments can he look for At their hands?
n1. p-acp pns31 vvd n2, cc av r-crq j-jn n2 vmb pns31 vvi p-acp p-acp po32 n2?
(26) sermon (DIV2)
706
Page 187
2389
Answer. It is true, we are all beggars, and worse. nay worse then the vilest rogues and vagabounds, before we come to him: Answer. It is true, we Are all beggars, and Worse. nay Worse then the Vilest rogues and vagabonds, before we come to him:
n1. pn31 vbz j, pns12 vbr d n2, cc av-jc. uh jc cs dt js n2 cc n2, c-acp pns12 vvb p-acp pno31:
(26) sermon (DIV2)
707
Page 187
2390
But being admitted into his house, he offers vs royall garments, which if we put not on, casting away our old rags, our iudgement is the greater.
But being admitted into his house, he offers us royal garments, which if we put not on, casting away our old rags, our judgement is the greater.
cc-acp vbg vvn p-acp po31 n1, pns31 vvz pno12 j n2, r-crq cs pns12 vvb xx a-acp, vvg av po12 j n2, po12 n1 vbz dt jc.
(26) sermon (DIV2)
707
Page 187
2391
The old man 1. the originall corruption, which is the root of all sinne, and therefore is called sinne it selfe, The old man 1. the original corruption, which is the root of all sin, and Therefore is called sin it self,
dt j n1 crd dt n-jn n1, r-crq vbz dt n1 pp-f d n1, cc av vbz vvn n1 pn31 n1,
(26) sermon (DIV2)
708
Page 187
2392
and a law of the members, for that it giueth direction to all the members,
and a law of the members, for that it gives direction to all the members,
cc dt n1 pp-f dt n2, p-acp cst pn31 vvz n1 p-acp d dt n2,
(26) sermon (DIV2)
708
Page 187
2393
as a law, to doe that which is naught, as it giueth direction to the hand, foot, eyes, and toung, to sinne.
as a law, to do that which is nought, as it gives direction to the hand, foot, eyes, and tongue, to sin.
c-acp dt n1, pc-acp vdi d r-crq vbz pix, c-acp pn31 vvz n1 p-acp dt n1, n1, n2, cc n1, p-acp n1.
(26) sermon (DIV2)
708
Page 187
2394
Therefore in Rom. 7. 25. the Apostle saith, I serue in my flesh the law of sinne.
Therefore in Rom. 7. 25. the Apostle Says, I serve in my Flesh the law of sin.
av p-acp np1 crd crd dt n1 vvz, pns11 vvb p-acp po11 n1 dt n1 pp-f n1.
(26) sermon (DIV2)
708
Page 187
2395
And it doth not onely giue direction, but as a law, it ruleth vs:
And it does not only give direction, but as a law, it Ruleth us:
cc pn31 vdz xx av-j vvi n1, p-acp p-acp dt n1, pn31 vvz pno12:
(26) sermon (DIV2)
708
Page 187
2396
for we can no sooner haue a wicked motion, put into vs, to be moued to a wicked thing,
for we can no sooner have a wicked motion, put into us, to be moved to a wicked thing,
c-acp pns12 vmb av-dx av-c vhi dt j n1, vvn p-acp pno12, pc-acp vbi vvn p-acp dt j n1,
(26) sermon (DIV2)
708
Page 187
2397
but presently it setteth vs in hand, and setteth vs about it, till we be regenerated.
but presently it sets us in hand, and sets us about it, till we be regenerated.
cc-acp av-j pn31 vvz pno12 p-acp n1, cc vvz pno12 p-acp pn31, c-acp pns12 vbb vvn.
(26) sermon (DIV2)
708
Page 187
2398
The second part of the exhortation to quickning: put on the new man:
The second part of the exhortation to quickening: put on the new man:
dt ord n1 pp-f dt n1 p-acp j-vvg: vvb p-acp dt j n1:
(26) sermon (DIV2)
709
Page 187
2399
where regeneration and newnesse of life is compared to a new garment, which is to be laboured to be put on of vs,
where regeneration and newness of life is compared to a new garment, which is to be laboured to be put on of us,
c-crq n1 cc n1 pp-f n1 vbz vvn p-acp dt j n1, r-crq vbz pc-acp vbi vvn pc-acp vbi vvn a-acp pp-f pno12,
(26) sermon (DIV2)
709
Page 187
2400
because it pleaseth God, and his holy Angels, and Saints.
Because it Pleases God, and his holy Angels, and Saints.
c-acp pn31 vvz np1, cc po31 j n2, cc n2.
(26) sermon (DIV2)
709
Page 187
2401
And if we desire ornaments to decke our selues before men, much more to decke our selues with those ornaments, which may be acceptable before God.
And if we desire Ornament to deck our selves before men, much more to deck our selves with those Ornament, which may be acceptable before God.
cc cs pns12 vvb n2 pc-acp vvi po12 n2 p-acp n2, av-d av-dc pc-acp vvi po12 n2 p-acp d n2, r-crq vmb vbi j p-acp np1.
(26) sermon (DIV2)
710
Page 187
2402
And therefore these are said in the Prouerbs to be ornaments, abiliments, precious, chaines, bracelets &c.
And Therefore these Are said in the Proverbs to be Ornament, abiliments, precious, chains, bracelets etc.
cc av d vbr vvn p-acp dt n2 pc-acp vbi n2, n2, j, n2, n2 av
(26) sermon (DIV2)
710
Page 187
2403
That it is called the new man, as that which maketh a man a new, though he be but yong:
That it is called the new man, as that which makes a man a new, though he be but young:
cst pn31 vbz vvn dt j n1, p-acp d r-crq vvz dt n1 dt j, cs pns31 vbb p-acp j:
(26) sermon (DIV2)
711
Page 187
2404
& though he be an old man, yet by this meanes an old man is made a new man,
& though he be an old man, yet by this means an old man is made a new man,
cc cs pns31 vbb dt j n1, av p-acp d n2 dt j n1 vbz vvn dt j n1,
(26) sermon (DIV2)
711
Page 188
2405
if he haue piety and godlinesse in him, it maketh him to florish and bud againe;
if he have piety and godliness in him, it makes him to flourish and bud again;
cs pns31 vhb n1 cc n1 p-acp pno31, pn31 vvz pno31 pc-acp vvi cc vvb av;
(26) sermon (DIV2)
711
Page 188
2406
though his hand faile him, yet if he haue the hand of faith, if his •oot faile him,
though his hand fail him, yet if he have the hand of faith, if his •oot fail him,
cs po31 n1 vvi pno31, av cs pns31 vhb dt n1 pp-f n1, cs po31 n1 vvi pno31,
(26) sermon (DIV2)
711
Page 188
2407
yet if he haue the foot of holinesse and righteousnesse to walke to heauen, he is in an excellent estate.
yet if he have the foot of holiness and righteousness to walk to heaven, he is in an excellent estate.
av cs pns31 vhb dt n1 pp-f n1 cc n1 pc-acp vvi p-acp n1, pns31 vbz p-acp dt j n1.
(26) sermon (DIV2)
711
Page 188
2408
Whereas contrariwise, he that is yong, and is not regenerate, is an old man:
Whereas contrariwise, he that is young, and is not regenerate, is an old man:
cs av, pns31 cst vbz j, cc vbz xx vvn, vbz dt j n1:
(26) sermon (DIV2)
711
Page 188
2409
and therefore he that is both vn-regenerate and old in body, he is in a pittifull case.
and Therefore he that is both unregenerate and old in body, he is in a pitiful case.
cc av pns31 cst vbz d j cc j p-acp n1, pns31 vbz p-acp dt j n1.
(26) sermon (DIV2)
711
Page 188
2410
What is it to be a new man? to be renewed in holinesse and righteousnesse.
What is it to be a new man? to be renewed in holiness and righteousness.
q-crq vbz pn31 pc-acp vbi dt j n1? pc-acp vbi vvn p-acp n1 cc n1.
(26) sermon (DIV2)
712
Page 188
2411
Hereby is set forth what we are by creation, what by nature, what by grace and regeneration.
Hereby is Set forth what we Are by creation, what by nature, what by grace and regeneration.
av vbz vvn av r-crq pns12 vbr p-acp n1, r-crq p-acp n1, r-crq p-acp vvb cc n1.
(26) sermon (DIV2)
712
Page 188
2412
For the first, when we were created, we were made holy, like vnto God, not of the nature of God,
For the First, when we were created, we were made holy, like unto God, not of the nature of God,
p-acp dt ord, c-crq pns12 vbdr vvn, pns12 vbdr vvn j, av-j p-acp np1, xx pp-f dt n1 pp-f np1,
(26) sermon (DIV2)
712
Page 188
2413
but like in holinesse and righteousnesse. But what are we now? void of knowledge of God and of righteousnesse.
but like in holiness and righteousness. But what Are we now? void of knowledge of God and of righteousness.
cc-acp av-j p-acp n1 cc n1. cc-acp r-crq vbr pns12 av? j pp-f n1 pp-f np1 cc pp-f n1.
(26) sermon (DIV2)
712
Page 188
2414
For what we know, we onely know so much, as should make vs inexcusable: no sauing knowledge, much lesse are we able to walke righteously before God.
For what we know, we only know so much, as should make us inexcusable: no Saving knowledge, much less Are we able to walk righteously before God.
p-acp r-crq pns12 vvb, pns12 av-j vvb av av-d, c-acp vmd vvi pno12 j: av-dx vvg n1, d dc vbr pns12 j pc-acp vvi av-j p-acp np1.
(26) sermon (DIV2)
713
Page 188
2415
The excellent estate, that we are restored vnto, is here set forth, and in the Ephesians more plainly, to be renued first in the knowledge of God,
The excellent estate, that we Are restored unto, is Here Set forth, and in the Ephesians more plainly, to be renewed First in the knowledge of God,
dt j n1, cst pns12 vbr vvn p-acp, vbz av vvn av, cc p-acp dt np1 av-dc av-j, pc-acp vbi vvd ord p-acp dt n1 pp-f np1,
(26) sermon (DIV2)
714
Page 188
2416
secondly in the walking holily before God, and thirdly in walking iustly and vprightly before God.
secondly in the walking holily before God, and Thirdly in walking justly and uprightly before God.
ord p-acp dt j-vvg av-j p-acp np1, cc ord p-acp j-vvg av-j cc av-j p-acp np1.
(26) sermon (DIV2)
714
Page 188
2417
So that now we are to see the excellency of our regeneration.
So that now we Are to see the excellency of our regeneration.
av cst av pns12 vbr pc-acp vvi dt n1 pp-f po12 n1.
(26) sermon (DIV2)
715
Page 188
2418
For howsoeuer the creation of man was a more excellent worke thē to make the world,
For howsoever the creation of man was a more excellent work them to make the world,
p-acp c-acp dt n1 pp-f n1 vbds dt av-dc j vvi pno32 pc-acp vvi dt n1,
(26) sermon (DIV2)
715
Page 188
2419
and therefore the three persons are brought in consulting together shewing an excellent worke. But to make a Christian man is a greater worke, then to make a man:
and Therefore the three Persons Are brought in consulting together showing an excellent work. But to make a Christian man is a greater work, then to make a man:
cc av dt crd n2 vbr vvn p-acp vvg av vvg dt j n1. p-acp pc-acp vvi dt njp n1 vbz dt jc n1, cs pc-acp vvi dt n1:
(26) sermon (DIV2)
715
Page 188
2420
for then in the creation there was no let nor hinderance:
for then in the creation there was no let nor hindrance:
c-acp av p-acp dt n1 a-acp vbds dx vvd ccx n1:
(26) sermon (DIV2)
715
Page 189
2421
But now since our fall, there are hinderances ▪ as namely Satan hindereth, and our owne corru•tion hindereth,
But now since our fallen, there Are hindrances ▪ as namely Satan hindereth, and our own corru•tion hindereth,
cc-acp av c-acp po12 n1, pc-acp vbr n2 ▪ c-acp av np1 vvz, cc po12 d n1 vvz,
(26) sermon (DIV2)
715
Page 189
2422
and therefore this a more excellent worke.
and Therefore this a more excellent work.
cc av d dt av-dc j n1.
(26) sermon (DIV2)
715
Page 189
2423
Againe, we are restored to a better state then Adam, for his was earthly, and vncertaine:
Again, we Are restored to a better state then Adam, for his was earthly, and uncertain:
av, pns12 vbr vvn p-acp dt jc n1 av np1, p-acp png31 vbds j, cc j:
(26) sermon (DIV2)
716
Page 189
2424
for he might fall, as he did:
for he might fallen, as he did:
c-acp pns31 vmd n1, c-acp pns31 vdd:
(26) sermon (DIV2)
716
Page 189
2425
we may slip, but we can not fall eternally, being once called truly, Ps ▪ 37. 24. 28. &. 1. Pet. 1. 5. Againe, Adam was subiect to temptation, and therefore by temptation had a fal of the deuil:
we may slip, but we can not fallen eternally, being once called truly, Psalm ▪ 37. 24. 28. &. 1. Pet. 1. 5. Again, Adam was Subject to temptation, and Therefore by temptation had a fall of the Devil:
pns12 vmb vvi, cc-acp pns12 vmb xx vvi av-j, vbg a-acp vvn av-j, n1 ▪ crd crd crd cc. crd np1 crd crd av, np1 vbds j-jn p-acp n1, cc av p-acp n1 vhd dt n1 pp-f dt n1:
(26) sermon (DIV2)
716
Page 189
2426
but the time shall be when the deuill shall haue no power to tempt vs in the heauens:
but the time shall be when the Devil shall have no power to tempt us in the heavens:
cc-acp dt n1 vmb vbi c-crq dt n1 vmb vhi dx n1 pc-acp vvi pno12 p-acp dt n2:
(26) sermon (DIV2)
717
Page 189
2427
And therefore our estate is more excellent ▪ and this worke more excellent.
And Therefore our estate is more excellent ▪ and this work more excellent.
cc av po12 n1 vbz av-dc j ▪ cc d n1 av-dc j.
(26) sermon (DIV2)
717
Page 189
2428
Quest. Why then did God let Adam fall? Answer. To shew a greater fauour to his childrē in CHRIST:Quest. Why then did God let Adam fallen? Answer. To show a greater favour to his children in CHRIST:
n1. q-crq av vdd np1 vvi np1 vvi? vvb. pc-acp vvi dt jc n1 p-acp po31 n2 p-acp np1:
(26) sermon (DIV2)
718
Page 189
2429
from hence we now learne that those, that haue not part in this knowledge, and holinesse to God,
from hence we now Learn that those, that have not part in this knowledge, and holiness to God,
p-acp av pns12 av vvi cst d, cst vhb xx n1 p-acp d n1, cc n1 p-acp np1,
(26) sermon (DIV2)
718
Page 189
2430
and righteousnesse to man, haue no part in this regeneration: And therefore let euery one examine whether all these be in him, or are begun, or no: if any be wanting;
and righteousness to man, have no part in this regeneration: And Therefore let every one examine whither all these be in him, or Are begun, or no: if any be wanting;
cc n1 p-acp n1, vhb dx n1 p-acp d n1: cc av vvb d crd vvi cs d d vbb p-acp pno31, cc vbr vvn, cc dx: cs d vbb vvg;
(26) sermon (DIV2)
718
Page 189
2431
thē there is no tokē, that he is the child of God
them there is no token, that he is the child of God
pno32 a-acp vbz dx n1, cst pns31 vbz dt n1 pp-f np1
(26) sermon (DIV2)
718
Page 189
2432
Lastly, whereas he saith, there is neither Grecian ▪ Iew, Barbariam, free, bondman, but CHRIST is all, and in all things.
Lastly, whereas he Says, there is neither Grecian ▪ Iew, Barbariam, free, bondman, but CHRIST is all, and in all things.
ord, cs pns31 vvz, pc-acp vbz dx jp ▪ np1, np1, j, n1, cc-acp np1 vbz d, cc p-acp d n2.
(26) sermon (DIV2)
719
Page 189
2433
He sheweth that all, which are pertakers of this regeneration, and are renued after the image of God, are all of like account in the sight of God,
He shows that all, which Are partakers of this regeneration, and Are renewed After the image of God, Are all of like account in the sighed of God,
pns31 vvz cst d, r-crq vbr n2 pp-f d n1, cc vbr j-vvn p-acp dt n1 pp-f np1, vbr d pp-f j n1 p-acp dt n1 pp-f np1,
(26) sermon (DIV2)
719
Page 189
2434
for God accepteth not the persons of any, more then of another.
for God Accepteth not the Persons of any, more then of Another.
c-acp np1 vvz xx dt n2 pp-f d, av-dc cs pp-f n-jn.
(26) sermon (DIV2)
719
Page 189
2435
The which serueth for the comfort of those that are seruants, or in baser estate then other men, that they need not be discouraged thereby:
The which serveth for the Comfort of those that Are Servants, or in baser estate then other men, that they need not be discouraged thereby:
dt r-crq vvz p-acp dt n1 pp-f d cst vbr n2, cc p-acp jc n1 cs j-jn n2, cst pns32 vvb xx vbi vvn av:
(26) sermon (DIV2)
719
Page 189
2436
for if they feele themselues renued in knowledge, wisedome, holinesse and righteousnesse, their estate is as good,
for if they feel themselves renewed in knowledge, Wisdom, holiness and righteousness, their estate is as good,
c-acp cs pns32 vvb px32 j-vvn p-acp n1, n1, n1 cc n1, po32 n1 vbz a-acp j,
(26) sermon (DIV2)
719
Page 189
2437
as of any, in the sight of God. The end of the 24. Sermon.
as of any, in the sighed of God. The end of the 24. Sermon.
c-acp pp-f d, p-acp dt n1 pp-f np1. dt n1 pp-f dt crd n1.
(26) sermon (DIV2)
719
Page 189
2438
The 25. Sermon. COLOSS. 3. V. 12. to the 16. 12 Now therefore a• the elect of God, holy, and beloued, put on tender mercy, kindnesse, humblenesse of minde, meekenesse, long suffering:
The 25. Sermon. COLOSS. 3. V. 12. to the 16. 12 Now Therefore a• the elect of God, holy, and Beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering:
dt crd n1. np1. crd np1 crd p-acp dt crd crd av av n1 dt n-vvn pp-f np1, j, cc j-vvn, vvn p-acp j n1, n1, n1 pp-f n1, n1, av-j vvg:
(27) sermon (DIV2)
719
Page 190
2439
13 Forbearing one another, and forgiuing one another, if any man haue a quarrell to another:
13 Forbearing one Another, and forgiving one Another, if any man have a quarrel to Another:
crd vvg pi j-jn, cc j-vvg pi j-jn, cs d n1 vhb dt n1 p-acp j-jn:
(27) sermon (DIV2)
721
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euen as CHRIST forgaue you, euen so doe ye. 14 And aboue all these things put on loue, which is the bond of perfectnesse,
even as CHRIST forgave you, even so do you. 14 And above all these things put on love, which is the bound of perfectness,
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15 And let the peace of God rule in your hearts, to the which ye are called in one body, and be yee amiable.
15 And let the peace of God Rule in your hearts, to the which you Are called in one body, and be ye amiable.
crd cc vvb dt n1 pp-f np1 vvi p-acp po22 n2, p-acp dt r-crq pn22 vbr vvn p-acp crd n1, cc vbb pn22 j.
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WE haue heard how the Apostle after he hath set downe vnto vs the doctrine of the Gospell, hath exhorted all men to holinesse of life, consisting in mortification and quickning.
WE have herd how the Apostle After he hath Set down unto us the Doctrine of the Gospel, hath exhorted all men to holiness of life, consisting in mortification and quickening.
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Of the first we haue heard, and entred into the second:
Of the First we have herd, and entered into the second:
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we haue heard a generall exhortation to quickning, which we haue heard to be described, by the new man, and is more perticulerly expounded,
we have herd a general exhortation to quickening, which we have herd to be described, by the new man, and is more particularly expounded,
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and set forth in this text. As if he should say.
and Set forth in this text. As if he should say.
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To come to a more particular description of the new man, decke your selues (as it becommeth the Elect of God,
To come to a more particular description of the new man, deck your selves (as it becomes the Elect of God,
pc-acp vvi p-acp dt av-dc j n1 pp-f dt j n1, vvi po22 n2 (c-acp pn31 vvz dt n1 pp-f np1,
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and such as are holy through his loue, the cause both of your election and holynesse) with tender compassion, easinesse to bee imployed, humility, mildenesse, long-suffering.
and such as Are holy through his love, the cause both of your election and holiness) with tender compassion, easiness to be employed, humility, mildness, long-suffering.
cc d c-acp vbr j p-acp po31 n1, dt n1 av-d pp-f po22 n1 cc n1) p-acp j n1, n1 pc-acp vbi vvn, n1, n1, j.
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Which vertues must be declared effectually, not onely in forbearing one another, but also in frankly forgiuing one another,
Which Virtues must be declared effectually, not only in forbearing one Another, but also in frankly forgiving one Another,
r-crq n2 vmb vbi vvn av-j, xx av-j p-acp vvg pi j-jn, cc-acp av p-acp av-j j-vvg pi j-jn,
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if any haue a quarrell one against another, euen as CHRIST hath frankly forgiuen you, euen so do yee.
if any have a quarrel one against Another, even as CHRIST hath frankly forgiven you, even so do ye.
cs d vhb dt n1 crd p-acp n-jn, av c-acp np1 vhz av-j vvn pn22, av av vdb pn22.
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And though those bee singular vertues, yet aboue them all, as the roote and mother of them, decke your selues with loue, which is as it were a bond to bind in a bundle, those,
And though those be singular Virtues, yet above them all, as the root and mother of them, deck your selves with love, which is as it were a bound to bind in a bundle, those,
cc cs d vbb j n2, av p-acp pno32 d, c-acp dt n1 cc n1 pp-f pno32, vvi po22 n2 p-acp n1, r-crq vbz p-acp pn31 vbdr dt n1 pc-acp vvi p-acp dt n1, d,
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and all other vertues, tending to perfection, and without which there is no soundnesse in any of them, what glittering shew soeuer they carry.
and all other Virtues, tending to perfection, and without which there is no soundness in any of them, what glittering show soever they carry.
cc d j-jn n2, vvg p-acp n1, cc p-acp r-crq a-acp vbz dx n1 p-acp d pp-f pno32, r-crq j-vvg n1 av pns32 vvb.
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And though the spirit of the old man within you, hath a desire to contend, yet let the peace of God beare the sway and ouer-come:
And though the Spirit of the old man within you, hath a desire to contend, yet let the peace of God bear the sway and overcome:
cc cs dt n1 pp-f dt j n1 p-acp pn22, vhz dt n1 pc-acp vvi, av vvb dt n1 pp-f np1 vvi dt n1 cc vvi:
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vnto the which peace you are euidently called, in that you are members of one mysticall body.
unto the which peace you Are evidently called, in that you Are members of one mystical body.
p-acp dt r-crq n1 pn22 vbr av-j vvn, p-acp cst pn22 vbr n2 pp-f crd j n1.
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For the better entertainment of which peace, bee gratefull one to another, as well in conferring, as in requiting benefits.
For the better entertainment of which peace, be grateful one to Another, as well in conferring, as in requiting benefits.
p-acp dt jc n1 pp-f r-crq n1, vbb j pi p-acp n-jn, c-acp av p-acp vvg, c-acp p-acp vvg n2.
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The summe is a declaration and setting forth particularly of the new man, which wee are exhorted to put on.
The sum is a declaration and setting forth particularly of the new man, which we Are exhorted to put on.
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First, he sets forth the particular vertues: then the mother of them.
First, he sets forth the particular Virtues: then the mother of them.
ord, pns31 vvz av dt j n2: av dt n1 pp-f pno32.
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Hee had before exhorted them to put on the new man, renewed in knowledge, and holinesse:
He had before exhorted them to put on the new man, renewed in knowledge, and holiness:
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Now a man might aske what this new man is? and therefore hee setteth forth what it is by euery quarter of it:
Now a man might ask what this new man is? and Therefore he sets forth what it is by every quarter of it:
av dt n1 vmd vvi r-crq d j n1 vbz? cc av pns31 vvz av r-crq pn31 vbz p-acp d n1 pp-f pn31:
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what cloth and cote wee must put on.
what cloth and coat we must put on.
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Heere the Apostle noteth that naturally we are all naked, and shamefull in the sight of God:
Here the Apostle notes that naturally we Are all naked, and shameful in the sighed of God:
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and therefore as modest persons will bee ashamed to looke on their owne nakednesse, so we naturally are naked and detestable in the sight of the Lord ▪ and therefore we must bee ashamed of our nakednesse,
and Therefore as modest Persons will be ashamed to look on their own nakedness, so we naturally Are naked and detestable in the sighed of the Lord ▪ and Therefore we must be ashamed of our nakedness,
cc av c-acp j n2 vmb vbi j pc-acp vvi p-acp po32 d n1, av pns12 av-j vbr j cc j p-acp dt n1 pp-f dt n1 ▪ cc av pns12 vmb vbi j pp-f po12 n1,
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and labour to get on those garments, whereby wee may bee holy and couered in the sight of God, which else are abhominable in his sight.
and labour to get on those garments, whereby we may be holy and covered in the sighed of God, which Else Are abominable in his sighed.
cc n1 pc-acp vvi p-acp d n2, c-crq pns12 vmb vbi j cc vvn p-acp dt n1 pp-f np1, r-crq av vbr j p-acp po31 n1.
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This was it that the Lord exhorteth the Church of Laodicea, That shee thought her selfe rich, &c. but thou art naked and poore:
This was it that the Lord exhorteth the Church of Laodicea, That she Thought her self rich, etc. but thou art naked and poor:
d vbds pn31 cst dt n1 vvz dt n1 pp-f np1, cst pns31 vvd po31 n1 j, av p-acp pns21 vb2r j cc j:
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and therefore come and buy white cloathing of mee to couer thy filthinesse and shame, which prouoketh mee:
and Therefore come and buy white clothing of me to cover thy filthiness and shame, which provoketh me:
cc av vvb cc vvb j-jn n1 pp-f pno11 pc-acp vvi po21 n1 cc n1, r-crq vvz pno11:
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But how shall we buy, seeing wee haue nothing to giue the Lord? The Prophet answereth, buy for nothing. And therefore seeing for costly apparell, comely onely in the sight of men, we will both giue exceeding much,
But how shall we buy, seeing we have nothing to give the Lord? The Prophet Answers, buy for nothing. And Therefore seeing for costly apparel, comely only in the sighed of men, we will both give exceeding much,
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& go for it, what a shame is it for vs that we wil not go for this apparel, which maketh vs costly in the sight of God?
& go for it, what a shame is it for us that we will not go for this apparel, which makes us costly in the sighed of God?
cc vvi p-acp pn31, r-crq dt n1 vbz pn31 p-acp pno12 cst pns12 vmb xx vvi p-acp d n1, r-crq vvz pno12 j p-acp dt n1 pp-f np1?
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And these are not onely comely, but precious garments, and costly:
And these Are not only comely, but precious garments, and costly:
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In Prouerbes 4. and in diuers places they be called Iewels, and Pearles, and pretious ornaments, and bracelets, &c. Heere first hee setteth the causes, then the vertues.
In Proverbs 4. and in diverse places they be called Jewels, and Pearls, and precious Ornament, and bracelets, etc. Here First he sets the Causes, then the Virtues.
p-acp n2 crd cc p-acp j n2 pns32 vbb vvn n2, cc n2, cc j n2, cc n2, av av ord pns31 vvz dt n2, cs dt n2.
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The causes, 1. because we are chosen and elect: therefore to doe good works, to walke holily,
The Causes, 1. Because we Are chosen and elect: Therefore to do good works, to walk holily,
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and put on the cloth of righteousnesse, as the Apostle saith to the Ephesians: He hath chosen vs, that we should bee holy and blamelesse: Where wee see what a false charge the Papists giue vpon the holy doctrine of Election, that it is a doctrine of loosenesse,
and put on the cloth of righteousness, as the Apostle Says to the Ephesians: He hath chosen us, that we should be holy and blameless: Where we see what a false charge the Papists give upon the holy Doctrine of Election, that it is a Doctrine of looseness,
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whereas the Apostle teacheth vs it is a doctrine to moue to holines of life.
whereas the Apostle Teaches us it is a Doctrine to move to holiness of life.
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Another reason, Because yee are holy. Here hee taketh a similitude from the vessels of the Temple, set a-part for the seruice of God in the Temple:
another reason, Because ye Are holy. Here he Takes a similitude from the vessels of the Temple, Set apart for the service of God in the Temple:
j-jn n1, c-acp pn22 vbr j. av pns31 vvz dt n1 p-acp dt n2 pp-f dt n1, vvd av p-acp dt n1 pp-f np1 p-acp dt n1:
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And therefore we see the fearefull iudgement of God vpon Bal•asar, for prophaning the vessels of God in his banquet.
And Therefore we see the fearful judgement of God upon Bal•asar, for profaning the vessels of God in his banquet.
cc av pns12 vvb dt j n1 pp-f np1 p-acp np1, p-acp vvg dt n2 pp-f np1 p-acp po31 n1.
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Euen so, we being seperate, and set a-part by holinesse of life, to the seruice of God, it is a shame for vs to giue our selues to serue men,
Eve so, we being separate, and Set apart by holiness of life, to the service of God, it is a shame for us to give our selves to serve men,
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or our owne lusts and affections.
or our own Lustiest and affections.
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A third reason is in the word Beloued: yee are loued of God, therefore loue the things that he loues.
A third reason is in the word beloved: ye Are loved of God, Therefore love the things that he loves.
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Quest. How shall I know that I am the beloued child of God? Ans. If I finde in me the fruits of the grace of God; Quest. How shall I know that I am the Beloved child of God? Ans. If I find in me the fruits of the grace of God;
n1. q-crq vmb pns11 vvi cst pns11 vbm dt j-vvn n1 pp-f np1? np1 cs pns11 vvb p-acp pno11 dt n2 pp-f dt n1 pp-f np1;
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I must examine my selfe therefore, whether I haue faith, whether I haue the loue of God in me, or no;
I must examine my self Therefore, whither I have faith, whither I have the love of God in me, or no;
pns11 vmb vvi po11 n1 av, cs pns11 vhb n1, cs pns11 vhb dt n1 pp-f np1 p-acp pno11, cc av-dx;
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whether I haue any righteousnesse in me, or no.
whither I have any righteousness in me, or no.
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And therefore the Apostle Peter sheweth, that wee may make our election and calling sure by good works;
And Therefore the Apostle Peter shows, that we may make our election and calling sure by good works;
cc av dt n1 np1 vvz, cst pns12 vmb vvi po12 n1 cc vvg av-j p-acp j n2;
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And therfore the cause that men stumble, and breake their neckes in matter of election is, that they will go to the Vniuersity of Election, before they haue been at the Grammar-schoole of Calling, and Sanctification. And therefore they argue:
And Therefore the cause that men Stumble, and break their necks in matter of election is, that they will go to the university of Election, before they have been At the Grammar school of Calling, and Sanctification. And Therefore they argue:
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Hee that is elected shall be saued, liue he as he list. Which yet is false:
He that is elected shall be saved, live he as he list. Which yet is false:
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for the elected shall liue holily:
for the elected shall live holily:
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And so contrary, If I be a reprobate, I shall be damned, liue I neuer so holily and godlily. But this also is false:
And so contrary, If I be a Reprobate, I shall be damned, live I never so holily and godlily. But this also is false:
cc av j-jn, cs pns11 vbb dt n-jn, pns11 vmb vbi vvn, vvb pns11 av-x av av-j cc av-j. p-acp d av vbz j:
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for as he that is elected to saluation, must needs bee sanctified; so he that is not, cannot.
for as he that is elected to salvation, must needs be sanctified; so he that is not, cannot.
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And therefore wee are not to climbe to the top of Gods Councell to know our election,
And Therefore we Are not to climb to the top of God's Council to know our election,
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but must begin below by our sanctification.
but must begin below by our sanctification.
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Now we are elected all of vs, onely by the loue and grace of God, we haue nothing of our selues,
Now we Are elected all of us, only by the love and grace of God, we have nothing of our selves,
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and therefore none are better then another, nor can helpe our selues any whit.
and Therefore none Are better then Another, nor can help our selves any whit.
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And because wee are elected by the free grace of God, it is another reason to proue that we should put on holinesse. The vertues follow.
And Because we Are elected by the free grace of God, it is Another reason to prove that we should put on holiness. The Virtues follow.
cc c-acp pns12 vbr vvn p-acp dt j n1 pp-f np1, pn31 vbz j-jn n1 pc-acp vvi cst pns12 vmd vvi p-acp n1. dt n2 vvb.
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Bowels of Compassion, viz. the tender affection one towards another, 1. Kings. 3. which was shewed when as the childe should be cut in sunder, the right mother her bowels were moued within her at the danger of the childe, Bowels of Compassion, viz. the tender affection one towards Another, 1. Kings. 3. which was showed when as the child should be Cut in sunder, the right mother her bowels were moved within her At the danger of the child,
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and by no meanes would haue it diuided.
and by no means would have it divided.
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This is the compassion which we should haue one towards another, euen when we see any in danger;
This is the compassion which we should have one towards Another, even when we see any in danger;
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much more when they are in trouble, which we see to be often in our Sauiour CHRIST.
much more when they Are in trouble, which we see to be often in our Saviour CHRIST.
av-d av-dc c-crq pns32 vbr p-acp n1, r-crq pns12 vvb pc-acp vbi av p-acp po12 n1 np1.
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Secondly, Easinesse to be vsed: for so the word signifieth, whereby a man is ready and easie to giue himselfe to the vse of other, contrary to the peruersnesse and frowardnesse that is in many. This is a necessary thing:
Secondly, Easiness to be used: for so the word signifies, whereby a man is ready and easy to give himself to the use of other, contrary to the perverseness and frowardness that is in many. This is a necessary thing:
ord, n1 pc-acp vbi vvn: p-acp av dt n1 vvz, c-crq dt n1 vbz j cc j pc-acp vvi px31 p-acp dt n1 pp-f n-jn, j-jn p-acp dt n1 cc n1 cst vbz p-acp d. d vbz dt j n1:
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for as inwardly there ought to be compassion, so outwardly there should be cheerefulnesse of countenance,
for as inwardly there ought to be compassion, so outwardly there should be cheerfulness of countenance,
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and readinesse to be helpfull vnto other.
and readiness to be helpful unto other.
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This is as belonging to all, so to rich men especially, because they are ready to fall into this roughnesse, being puffed vp with pride, by reason of riches,
This is as belonging to all, so to rich men especially, Because they Are ready to fallen into this roughness, being puffed up with pride, by reason of riches,
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as wee see in the churlishnesse of Nabal to Dauid.
as we see in the churlishness of Nabal to David.
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Thirdly, Modesty and Humility, whereby we thinke basely of our selues, and highly well of others.
Thirdly, Modesty and Humility, whereby we think basely of our selves, and highly well of Others.
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The contrary wherof we see practised amongst vs, in that men thinke too well of themselues,
The contrary whereof we see practised among us, in that men think too well of themselves,
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and therefore set a cheape prise of other men, contrary to the Apostles precept. Phil. 2. 3. Quest. But I shal then thinke a lye:
and Therefore Set a cheap prize of other men, contrary to the Apostles precept. Philip 2. 3. Quest. But I shall then think a lie:
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for shall I thinke that he hath more knowledge then I, being ignorāt?
for shall I think that he hath more knowledge then I, being ignorant?
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Ans. We are not so to thinke, but yet not to thinke our selues better then we are. Ans. We Are not so to think, but yet not to think our selves better then we Are.
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And this is especially meant of sanctification.
And this is especially meant of sanctification.
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And therefore when we see a man liue without any outward blot of disorder, we are to thinke better of him,
And Therefore when we see a man live without any outward blot of disorder, we Are to think better of him,
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then of our selues, because Wee know more euill in our selues, and can accuse our selues of more sinnes then we can do another man, whom we cannot know so well as our selues,
then of our selves, Because we know more evil in our selves, and can accuse our selves of more Sins then we can do Another man, whom we cannot know so well as our selves,
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and which hath peraduenture lesse knowledge then we. Fourthly, Meeknesse, whereby anger is both preuented and pacified:
and which hath Peradventure less knowledge then we. Fourthly, Meekness, whereby anger is both prevented and pacified:
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for whereas hee had spoken of two kindes of anger, one sudden, and another continued. This doth take them both away.
for whereas he had spoken of two Kinds of anger, one sudden, and Another continued. This does take them both away.
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Fifthly, Long-suffering, when hee will not bee prouoked to anger, but put it off. This bringeth forth:
Fifthly, Long-suffering, when he will not be provoked to anger, but put it off. This brings forth:
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first, bearing one with another, and not presently to reuenge, as the manner is: And secondly, to forgiue, for that is the right and true bearing one with another:
First, bearing one with Another, and not presently to revenge, as the manner is: And secondly, to forgive, for that is the right and true bearing one with Another:
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for else we do not forbeare:
for Else we do not forbear:
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for there be many that will forbeare for a time, but will put it off till a further time of reuenge, which is a more horrible sinne,
for there be many that will forbear for a time, but will put it off till a further time of revenge, which is a more horrible sin,
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as wee see in wicked Absolon, that did make a shew of loue to Ammon, and sayd to his sister:
as we see in wicked Absalom, that did make a show of love to Ammon, and said to his sister:
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Hee is thy brother, yet after reuenged that iniury done to him in his sister, with his death.He is thy brother, yet After revenged that injury done to him in his sister, with his death.
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This forgiuenesse the Apostle proueth by the example of our Sauiour Christ, who exhorteteth also to forgiuenesse,
This forgiveness the Apostle Proves by the Exampl of our Saviour christ, who exhorteteth also to forgiveness,
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if our brother offend, not onely seuen times, but seuenty times seuen times;
if our brother offend, not only seuen times, but seuenty times seuen times;
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and seing the Lord hath forgiuen vs infinite talants, we ought much more to forgiue our brother our debt, which is not an hundred pence in respect of the other.
and sing the Lord hath forgiven us infinite talons, we ought much more to forgive our brother our debt, which is not an hundred pence in respect of the other.
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Hauing set downe all these, he after commendeth one principall vertue, viz. that which is the mother of them all, viz. Loue, where we are to see the opinion of the Papists, who make loue the cause of all the other vertues, because it is the mother.
Having Set down all these, he After commends one principal virtue, viz. that which is the mother of them all, viz. Love, where we Are to see the opinion of the Papists, who make love the cause of all the other Virtues, Because it is the mother.
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True, wee will grant that Loue is the Mother of them, so that they grant that Faith is the Grandmother, from which Loue it selfe proceedeth.
True, we will grant that Love is the Mother of them, so that they grant that Faith is the Grandmother, from which Love it self Proceedeth.
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And therefore as the branches come indeed from the truncke, and receiue sap by it, but from the root:
And Therefore as the branches come indeed from the trunk, and receive sap by it, but from the root:
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so do these graces come of Loue, from Faith. So that Loue is indeed the mother of these,
so do these graces come of Love, from Faith. So that Love is indeed the mother of these,
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as the Apostle, 1. Cor. 13. sheweth, that the fruits of Loue are Long-suffering, &c. For as the mother for Loue doth thinke all paines to be nothing,
as the Apostle, 1. Cor. 13. shows, that the fruits of Love Are Long-suffering, etc. For as the mother for Love does think all pains to be nothing,
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because of the affection shee beareth towards her childe, euen so, if we haue loue, it will bee laborious and stirring.
Because of the affection she bears towards her child, even so, if we have love, it will be laborious and stirring.
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And therefore it is not enough outwardly to bow, and make curtesie, vnlesse loue be in the heart. Loue, the bond of Perfection.
And Therefore it is not enough outwardly to bow, and make courtesy, unless love be in the heart. Love, the bound of Perfection.
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id est, wheresoeuer loue is, there will be the performance of all duties.id est, wheresoever love is, there will be the performance of all duties.
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For if there be loue towards me, I shall haue this man to be my hand, to helpe me;
For if there be love towards me, I shall have this man to be my hand, to help me;
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that man to bee my foot, to carry me;
that man to be my foot, to carry me;
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and the Minister mine eye to direct me, &c. So that hereby it is that wee are all bound and tyed together in all good duties.
and the Minister mine eye to Direct me, etc. So that hereby it is that we Are all bound and tied together in all good duties.
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And then he saith, we must haue the Peace of God to rule vs, where he noteth, that by nature our spirits are contentious, and ready to fall out;
And then he Says, we must have the Peace of God to Rule us, where he notes, that by nature our spirits Are contentious, and ready to fallen out;
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and therefore it is necessary that wee let the Spirit of God bee the controller of our out-ragious affections,
and Therefore it is necessary that we let the Spirit of God be the controller of our outrageous affections,
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as the Controller of the house.
as the Controller of the house.
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Lastly, Thankefulnesse: This is another fruit of Loue, and a singular Nurce of peace and quietnesse;
Lastly, Thankfulness: This is Another fruit of Love, and a singular Nurse of peace and quietness;
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when by guifts men giue one to another, and requite one another, they testifie their thankfulnesse one to another.
when by Gifts men give one to Another, and requite one Another, they testify their thankfulness one to Another.
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This was the practise of the children of God in their Feasts and Solemnities, as we see in Hester 9. 19. according as wee vse at the beginning of the yeare, to send New-yeares-gifts.
This was the practice of the children of God in their Feasts and Solemnities, as we see in Esther 9. 19. according as we use At the beginning of the year, to send New-yeares-gifts.
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And therefore it is a commendable thing, and necessary to maintaine loue one amongst another, to vse to giue mutuall gifts,
And Therefore it is a commendable thing, and necessary to maintain love one among Another, to use to give mutual Gifts,
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and to bid one another to Feasts. The end of the 25 Sermon.
and to bid one Another to Feasts. The end of the 25 Sermon.
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The 26. Sermon. COLOSS. 3. V. 16. 17.
The 26. Sermon. COLOSS. 3. V. 16. 17.
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16 Let the word of CHRIST dwell in you plenteously in all wisdome, teaching and admonishing your selues in Psalmes,
16 Let the word of CHRIST dwell in you plenteously in all Wisdom, teaching and admonishing your selves in Psalms,
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& Hymnes, and Spiritual songs, singing with a grace in your hearts to the Lord.
& Hymns, and Spiritual songs, singing with a grace in your hearts to the Lord.
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17 And whatsoeuer yee shall doe, in word or deed, do all in the name of the Lord IESVS, giuing thankes to God, euen the Father by him.
17 And whatsoever ye shall do, in word or deed, do all in the name of the Lord JESUS, giving thanks to God, even the Father by him.
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THE Apostle in his Exhortation, tending partly to Mortification, forbearing that is euill, Quickening, and doing good workes,
THE Apostle in his Exhortation, tending partly to Mortification, forbearing that is evil, Quickening, and doing good works,
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hath exhorted to diuers duties which are good and necessary to be done of the godly,
hath exhorted to diverse duties which Are good and necessary to be done of the godly,
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and dehorted from the euils to bee eschewed:
and dehorted from the evils to be Eschewed:
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Now hee commeth to a more generall exhortation, wherby they might be furthered vnto all those good duties before spoken,
Now he comes to a more general exhortation, whereby they might be furthered unto all those good duties before spoken,
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& all other holy duties, which cannot bee particularly reckoned vp. And whereby also they might bee kept from all euill things which are forbidden.
& all other holy duties, which cannot be particularly reckoned up. And whereby also they might be kept from all evil things which Are forbidden.
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To the end you may refraine all the vices aforesaid, and practise all the vertues afore-spoken, together with all other vices to bee auoided,
To the end you may refrain all the vices aforesaid, and practise all the Virtues afore-spoken, together with all other vices to be avoided,
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and vertues to bee embraced, it is necessary that you bee exhorted, that the word of God be as familiar vnto you,
and Virtues to be embraced, it is necessary that you be exhorted, that the word of God be as familiar unto you,
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as if now in one house it dwelt with you, that you haue it also plentefully,
as if now in one house it dwelled with you, that you have it also plentefully,
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and as it were treasured vp against the day of need.
and as it were treasured up against the day of need.
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Last of all, that you haue it in all wisedome, making choice both of the things that are most important in it,
Last of all, that you have it in all Wisdom, making choice both of the things that Are most important in it,
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and especially that which doth most concerne your selues, and your owne particular vse, auoiding all curious questions, tending rather to strife,
and especially that which does most concern your selves, and your own particular use, avoiding all curious questions, tending rather to strife,
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then to edification of God, which is by faith.
then to edification of God, which is by faith.
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And as you must haue it for your owne vse, so also for the vse of others,
And as you must have it for your own use, so also for the use of Others,
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as well in teaching those that are ignorant, as in admonishing those that walk not according to their knowledg they haue receiued.
as well in teaching those that Are ignorant, as in admonishing those that walk not according to their knowledge they have received.
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And in your meetings to make merry, let your mirth bee shewed forth in Psalmes, singing as well with instrument as with voyce:
And in your meetings to make merry, let your mirth be showed forth in Psalms, singing as well with Instrument as with voice:
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also with Hymnes of thankes-giuing for benefits receiued:
also with Hymns of thanksgiving for benefits received:
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and for further variety against irkesomenesse, which our nature ealy falleth into, with songs of praysing God for his noble acts:
and for further variety against irkesomenesse, which our nature Evil falls into, with songs of praising God for his noble acts:
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all spirituall vnto the Lord, not onely with the voyce, but especially with the heart, with such both tune and gesture as may giue grace to the hearer.
all spiritual unto the Lord, not only with the voice, but especially with the heart, with such both tune and gesture as may give grace to the hearer.
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To conclude (because it is infinite to speake of all things perticularly) whatsoeuer you doe in word or deed, let it bee such,
To conclude (Because it is infinite to speak of all things particularly) whatsoever you do in word or deed, let it be such,
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as calling on the name of God in IESVS CHRIST, for good direction in them, you may returne with thankfulnesse to GOD the Father, through IESVS CHRIST, the onely Mediator betweene God and vs. The summe is an notable and excellent instruction, and direction for vs in all the waies, wee haue to walke in.
as calling on the name of God in JESUS CHRIST, for good direction in them, you may return with thankfulness to GOD the Father, through JESUS CHRIST, the only Mediator between God and us The sum is an notable and excellent instruction, and direction for us in all the ways, we have to walk in.
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First, consider of a speciall duty Of all Christian men Secondly, a generall duty Speciall duty, which is to sing, and to praise the Lord.
First, Consider of a special duty Of all Christian men Secondly, a general duty Special duty, which is to sing, and to praise the Lord.
ord, vvb pp-f dt j n1 pp-f d njp n2 ord, dt j n1 j n1, r-crq vbz pc-acp vvi, cc pc-acp vvi dt n1.
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The other generall to all men. The speciall duty towards God our selues. Men and other men:
The other general to all men. The special duty towards God our selves. Men and other men:
dt j-jn n1 p-acp d n2. dt j n1 p-acp np1 po12 n2. n2 cc j-jn n2:
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To our selues, hee requireth of euery man the propper vse of the word to himselfe, the word of Christ dwels, &c. It is called the word of CHRIST,
To our selves, he requires of every man the proper use of the word to himself, the word of christ dwells, etc. It is called the word of CHRIST,
p-acp po12 n2, pns31 vvz pp-f d n1 dt j n1 pp-f dt n1 p-acp px31, dt n1 pp-f np1 vvz, av pn31 vbz vvn dt n1 pp-f np1,
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because he is the Author and obiect of it.
Because he is the Author and Object of it.
c-acp pns31 vbz dt n1 cc n1 pp-f pn31.
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Heere he requireth, 1. that it must dwell in vs. 2. it must bee richly in vs: 3. with all wisedome.
Here he requires, 1. that it must dwell in us 2. it must be richly in us: 3. with all Wisdom.
av pns31 vvz, crd d pn31 vmb vvi p-acp pno12 crd pn31 vmb vbi av-j p-acp pno12: crd p-acp d n1.
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For the first it must bee familiar with the word of God, for as Eliphah sheweth the meanes to be familiar with God, is to be familiarlly acquainted with his word:
For the First it must be familiar with the word of God, for as Eliphah shows the means to be familiar with God, is to be familiarlly acquainted with his word:
p-acp dt ord pn31 vmb vbi j-jn p-acp dt n1 pp-f np1, c-acp c-acp np1 vvz dt n2 pc-acp vbi j-jn p-acp np1, vbz pc-acp vbi av-j vvn p-acp po31 n1:
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And therefore wee must be acquainted with it as with that, which dwelleth in our house with vs. As a man may haue other acquaintance and other businesse,
And Therefore we must be acquainted with it as with that, which dwells in our house with us As a man may have other acquaintance and other business,
cc av pns12 vmb vbi vvn p-acp pn31 p-acp p-acp d, r-crq vvz p-acp po12 n1 p-acp pno12 p-acp dt n1 vmb vhi j-jn n1 cc j-jn n1,
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yet his speciall acquaintance is in the house: So ought we to bee with the word of God.
yet his special acquaintance is in the house: So ought we to be with the word of God.
av po31 j n1 vbz p-acp dt n1: av vmd pns12 pc-acp vbi p-acp dt n1 pp-f np1.
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And therefore it is said wee must haue the word of God dwelling in vs, it must not bee loose, as Math. 13. the seed by the way-side:
And Therefore it is said we must have the word of God Dwelling in us, it must not be lose, as Math. 13. the seed by the wayside:
cc av pn31 vbz vvn pns12 vmb vhi dt n1 pp-f np1 vvg p-acp pno12, pn31 vmb xx vbi j, p-acp np1 crd dt n1 p-acp dt n1:
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but it must be rooted in vs, as the Apostle saith:
but it must be rooted in us, as the Apostle Says:
cc-acp pn31 vmb vbi vvn p-acp pno12, c-acp dt n1 vvz:
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And Saint Iames saith it must be ingrafted into vs, as the graft into the stock.
And Saint James Says it must be ingrafted into us, as the grafted into the stock.
cc n1 np1 vvz pn31 vmb vbi vvn p-acp pno12, c-acp dt n1 p-acp dt n1.
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And Heb. 2. Seeing CHRIST is aboue all Angels, it behooues vs to take heed to his word that we hold it well,
And Hebrew 2. Seeing CHRIST is above all Angels, it behooves us to take heed to his word that we hold it well,
np1 np1 crd vvg np1 vbz p-acp d n2, pn31 vvz pno12 pc-acp vvi n1 p-acp po31 n1 cst pns12 vvb pn31 av,
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and bee not as riuen vessels, that let it runne out. This the Apostle speaketh heere, is notably set forth in Psalme 119. 2. part:
and be not as riven vessels, that let it run out. This the Apostle speaks Here, is notably Set forth in Psalm 119. 2. part:
cc vbb xx p-acp j-vvn n2, cst vvb pn31 vvi av. np1 dt n1 vvz av, vbz av-j vvn av p-acp n1 crd crd n1:
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Hee couered the word in his heart, as the husbandman that couereth the seed in the earth, that it may take roote and bring forth fruite:
He covered the word in his heart, as the husbandman that Covereth the seed in the earth, that it may take root and bring forth fruit:
pns31 vvn dt n1 p-acp po31 n1, c-acp dt n1 cst vvz dt n1 p-acp dt n1, cst pn31 vmb vvi n1 cc vvi av n1:
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So that this is to be acquainted, & to haue the word dwell with vs.
So that this is to be acquainted, & to have the word dwell with us
av cst d vbz pc-acp vbi vvn, cc pc-acp vhi dt n1 vvb p-acp pno12
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Secondly, we must take care that it dwell richly in vs. We count not him a rich man, that can talke of wealth,
Secondly, we must take care that it dwell richly in us We count not him a rich man, that can talk of wealth,
ord, pns12 vmb vvi n1 cst pn31 vvi av-j p-acp pno12 pns12 vvi xx pno31 dt j n1, cst vmb vvi pp-f n1,
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but that hath his treasures and store-houses richly filled to draw out in time of need.
but that hath his treasures and storehouses richly filled to draw out in time of need.
cc-acp cst vhz po31 n2 cc n2 av-j vvn pc-acp vvi av p-acp n1 pp-f n1.
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So must wee bee rich in the word.
So must we be rich in the word.
av vmb pns12 vbi j p-acp dt n1.
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And therefore as the rich man corruptly dealing is neuer satisfied, but is still desiring more,
And Therefore as the rich man corruptly dealing is never satisfied, but is still desiring more,
cc av c-acp dt j n1 av-j vvg vbz av vvn, cc-acp vbz av vvg av-dc,
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and is neuer content with a little, so ought we for the word: Againe, as the rich man taketh all paines and neuer rests:
and is never content with a little, so ought we for the word: Again, as the rich man Takes all pains and never rests:
cc vbz av j p-acp dt j, av vmd pns12 p-acp dt n1: av, c-acp dt j n1 vvz d n2 cc av-x vvz:
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so wee are to labour with diligence for the treasure of the word: for nothing commeth by idlenesse.
so we Are to labour with diligence for the treasure of the word: for nothing comes by idleness.
av pns12 vbr pc-acp vvi p-acp n1 p-acp dt n1 pp-f dt n1: c-acp pix vvz p-acp n1.
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And hence it is that because we are not treasured with the Word, & haue it not in store, wee are driuen to such distresses in time of affliction and trouble:
And hence it is that Because we Are not treasured with the Word, & have it not in store, we Are driven to such Distresses in time of affliction and trouble:
cc av pn31 vbz d c-acp pns12 vbr xx vvn p-acp dt n1, cc vhb pn31 xx p-acp n1, pns12 vbr vvn p-acp d n2 p-acp n1 pp-f n1 cc n1:
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and therefore wee are to labour to haue the word richly dwelling in vs, that so we may draw out of our store-houses in time of need.
and Therefore we Are to labour to have the word richly Dwelling in us, that so we may draw out of our storehouses in time of need.
cc av pns12 vbr pc-acp vvi pc-acp vhi dt n1 av-j vvg p-acp pno12, cst av pns12 vmb vvi av pp-f po12 n2 p-acp n1 pp-f n1.
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Thirdly, and especially the word must dwell in vs in all wisedome: It must not onely bee deliuered discreetly by the Minister (which yet is necessary that it be wisely and fruitefully deliuered to euery one) but wee must see that it bee in vs, in all wisedome, which is both in Affection: and vse.
Thirdly, and especially the word must dwell in us in all Wisdom: It must not only be Delivered discreetly by the Minister (which yet is necessary that it be wisely and fruitfully Delivered to every one) but we must see that it be in us, in all Wisdom, which is both in Affection: and use.
ord, cc av-j dt n1 vmb vvi p-acp pno12 p-acp d n1: pn31 vmb xx av-j vbi vvn av-j p-acp dt n1 (r-crq av vbz j cst pn31 vbb av-j cc av-j vvn p-acp d crd) cc-acp pns12 vmb vvi cst pn31 vbb p-acp pno12, p-acp d n1, r-crq vbz d p-acp n1: cc n1.
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First it is necessary that we come to the Word, not for any sinister end & affection, for to be counted wise,
First it is necessary that we come to the Word, not for any sinister end & affection, for to be counted wise,
ord pn31 vbz j cst pns12 vvb p-acp dt n1, xx p-acp d j vvb cc n1, p-acp pc-acp vbi vvn j,
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& to talke of the Word, or for to haue the report of men, but that we come onely to it, with the loue of it.
& to talk of the Word, or for to have the report of men, but that we come only to it, with the love of it.
cc pc-acp vvi pp-f dt n1, cc p-acp pc-acp vhi dt n1 pp-f n2, cc-acp cst pns12 vvb av-j p-acp pn31, p-acp dt n1 pp-f pn31.
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Secondly, in regard of the vse of the word, we are to come to the Word, not to learne to maintaine our owne errours and heresies, or to mainetaine our sins.
Secondly, in regard of the use of the word, we Are to come to the Word, not to Learn to maintain our own errors and heresies, or to maintain our Sins.
ord, p-acp n1 pp-f dt vvb pp-f dt n1, pns12 vbr pc-acp vvi p-acp dt n1, xx pc-acp vvi pc-acp vvi po12 d n2 cc n2, cc pc-acp vvi po12 n2.
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As because of the drunkennesse of Noe, or by the filthinesse of Lot with his daughters to take occasion to maintaine drunkennesse and whore domes, this is an horrible abuse of the Word:
As Because of the Drunkenness of No, or by the filthiness of Lot with his daughters to take occasion to maintain Drunkenness and whore domes, this is an horrible abuse of the Word:
p-acp c-acp pp-f dt n1 pp-f av-dx, cc p-acp dt n1 pp-f n1 p-acp po31 n2 pc-acp vvi n1 pc-acp vvi n1 cc n1 n2, d vbz dt j n1 pp-f dt n1:
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In Amos wee see them reproued that would play with Dauids instruments, hauing no skill or Art, that is no heart to vse them wel;
In Amos we see them reproved that would play with David Instruments, having no skill or Art, that is no heart to use them well;
p-acp np1 pns12 vvb pno32 vvd cst vmd vvi p-acp npg1 n2, vhg dx n1 cc n1, cst vbz dx n1 pc-acp vvi pno32 av;
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Whereas Dauid had skill by them to stir vp his affections: So do they that mainetaine their filthy dances by Dauids dancing.
Whereas David had skill by them to stir up his affections: So do they that maintain their filthy dances by David dancing.
cs np1 vhd n1 p-acp pno32 pc-acp vvi a-acp po31 n2: av vdb pns32 d vvi po32 j n2 p-acp npg1 vvg.
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In regard of the vse of the word, the wisedome required of vs is, that we seeke and labour especially for the greatest and chiefest points of Religion,
In regard of the use of the word, the Wisdom required of us is, that we seek and labour especially for the greatest and chiefest points of Religion,
p-acp n1 pp-f dt n1 pp-f dt n1, dt n1 vvd pp-f pno12 vbz, cst pns12 vvb cc vvi av-j p-acp dt js cc js-jn n2 pp-f n1,
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as holinesse of life and heart, righteousnes, temperance, &c. Math. 23. As our Sauiour rebuketh the Scribes & Pharises; These things ye should not haue neglected,
as holiness of life and heart, righteousness, temperance, etc. Math. 23. As our Saviour Rebuketh the Scribes & Pharisees; These things you should not have neglected,
c-acp n1 pp-f n1 cc n1, n1, n1, av np1 crd p-acp po12 n1 vvz dt n2 cc np1; d n2 pn22 vmd xx vhi vvn,
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but especially you should haue regarded Iustice, &c.
but especially you should have regarded justice, etc.
cc-acp av-j pn22 vmd vhi vvn n1, av
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Such are they in our time, that follow after the doctrine against ceremonies, which they should know,
Such Are they in our time, that follow After the Doctrine against ceremonies, which they should know,
d vbr pns32 p-acp po12 n1, cst vvb p-acp dt n1 p-acp n2, r-crq pns32 vmd vvi,
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but not neglect other more weighty.
but not neglect other more weighty.
cc-acp xx vvi j-jn av-dc j.
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Another point of wisedome is, as to marke those things which belong most especially & generally to all Christians:
another point of Wisdom is, as to mark those things which belong most especially & generally to all Christians:
j-jn n1 pp-f n1 vbz, c-acp pc-acp vvi d n2 r-crq vvb av-ds av-j cc av-j p-acp d np1:
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so to marke and learne those things especially, which most especially concerne ourselues, and our state, and condition.
so to mark and Learn those things especially, which most especially concern ourselves, and our state, and condition.
av pc-acp vvi cc vvi d n2 av-j, r-crq av-ds av-j vvi px12, cc po12 n1, cc n1.
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Contrary to which are they that when they heare any thing, which is against the sinnes of others, take hold of that presently ▪ but let passe what concernes themselues.
Contrary to which Are they that when they hear any thing, which is against the Sins of Others, take hold of that presently ▪ but let pass what concerns themselves.
j-jn p-acp r-crq vbr pns32 cst c-crq pns32 vvb d n1, r-crq vbz p-acp dt n2 pp-f n2-jn, vvb vvb pp-f cst av-j ▪ p-acp vvb vvi r-crq vvz px32.
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Inferiors looke to those things, that are rebuked in their superiors:
Inferiors look to those things, that Are rebuked in their superiors:
n2-jn vvb p-acp d n2, cst vbr vvn p-acp po32 n2-jn:
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and superiors to those things, that are reproued in their inferiors, not in themselues, which wee ought to regard most.
and superiors to those things, that Are reproved in their inferiors, not in themselves, which we ought to regard most.
cc n2-jn p-acp d n2, cst vbr vvn p-acp po32 n2-jn, xx p-acp px32, r-crq pns12 vmd pc-acp vvi av-ds.
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As if wee feele sluggishnesse in our selues, we are to marke the doctrine, which may most stir vs vp:
As if we feel sluggishness in our selves, we Are to mark the Doctrine, which may most stir us up:
p-acp cs pns12 vvb n1 p-acp po12 n2, pns12 vbr pc-acp vvi dt n1, r-crq vmb av-ds vvi pno12 a-acp:
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if we feele hardnesse of heart in our selues, wee ought to giue eare to the doctrine, which may soften vs.
if we feel hardness of heart in our selves, we ought to give ear to the Doctrine, which may soften us
cs pns12 vvb n1 pp-f n1 p-acp po12 n2, pns12 vmd pc-acp vvi n1 p-acp dt n1, r-crq vmb vvi pno12
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Thus much of the vse of the word in regard of our selues: In regard of others;
Thus much of the use of the word in regard of our selves: In regard of Others;
av d pp-f dt n1 pp-f dt n1 p-acp n1 pp-f po12 n2: p-acp n1 pp-f n2-jn;
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wee, euen all generally, are to help & teach others in the word, so as that we go not out of our callings, vsurping publicke authority, being but priuate men:
we, even all generally, Are to help & teach Others in the word, so as that we go not out of our callings, usurping public Authority, being but private men:
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Thus those that haue knowledge, should teach & instrust them that are ignorant in that which they know not:
Thus those that have knowledge, should teach & intrust them that Are ignorant in that which they know not:
av d cst vhb n1, vmd vvi cc vvi pno32 cst vbr j p-acp d r-crq pns32 vvb xx:
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& in this regard a woman may teach another, one brother another, those that haue knowledge to teach the ignorant,
& in this regard a woman may teach Another, one brother Another, those that have knowledge to teach the ignorant,
cc p-acp d n1 dt n1 vmb vvi j-jn, crd n1 j-jn, d cst vhb n1 pc-acp vvi dt j,
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& in reforming them in that, which they know amisse.
& in reforming them in that, which they know amiss.
cc p-acp vvg pno32 p-acp d, r-crq pns32 vvb av.
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Another duty we owe to others, in regard of the vse of the word to our neighbour is, another duty we owe to Others, in regard of the use of the word to our neighbour is,
j-jn n1 pns12 vvb p-acp n2-jn, p-acp n1 pp-f dt n1 pp-f dt n1 p-acp po12 n1 vbz,
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if he fall to admonish him of his sinne, and thereby to helpe him vp: And therefore the Apostle saith admonish one another.
if he fallen to admonish him of his sin, and thereby to help him up: And Therefore the Apostle Says admonish one Another.
cs pns31 vvb pc-acp vvi pno31 pp-f po31 n1, cc av pc-acp vvi pno31 a-acp: cc av dt n1 vvz vvb crd j-jn.
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And by admonishing is also vnderstood a comforting of those, and exhorting of them, that do wel.
And by admonishing is also understood a comforting of those, and exhorting of them, that do well.
cc p-acp vvg vbz av vvn dt vvg pp-f d, cc vvg pp-f pno32, cst vdb av.
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Here we see what a shamefull doctrine of Poperie it is to take away the word from all but Ministers.
Here we see what a shameful Doctrine of Popery it is to take away the word from all but Ministers.
av pns12 vvb r-crq dt j n1 pp-f n1 pn31 vbz pc-acp vvi av dt n1 p-acp d p-acp n2.
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Whereas the Apostle maketh it a duty to all, euen to women, whom they can not abide to be teachers, which yet they may in their own houses, giuing place notwithstanding to the men,
Whereas the Apostle makes it a duty to all, even to women, whom they can not abide to be Teachers, which yet they may in their own houses, giving place notwithstanding to the men,
cs dt n1 vvz pn31 dt n1 p-acp d, av p-acp n2, ro-crq pns32 vmb xx vvi pc-acp vbi n2, r-crq av pns32 vmb p-acp po32 d n2, vvg n1 a-acp p-acp dt n2,
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if there be any, but yet they may reproue those, that offend in their houses. Thus much of the behauiour towards men.
if there be any, but yet they may reprove those, that offend in their houses. Thus much of the behaviour towards men.
cs pc-acp vbb d, cc-acp av pns32 vmb vvi d, cst vvb p-acp po32 n2. av d pp-f dt n1 p-acp n2.
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Towards God the duty is set down, that when we are merry & cheerfull to sing psalmes and Hymnes vnto God.
Towards God the duty is Set down, that when we Are merry & cheerful to sing psalms and Hymns unto God.
p-acp np1 dt n1 vbz vvn a-acp, cst c-crq pns12 vbr j cc j pc-acp vvi n2 cc n2 p-acp np1.
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And therefore Saint Iames saith, if any be mery, let him sing Psalmes; so that it is a good thing that pertaking of the blessings of God we should be mery and glad:
And Therefore Saint James Says, if any be merry, let him sing Psalms; so that it is a good thing that partaking of the blessings of God we should be merry and glad:
cc av n1 np1 vvz, cs d vbb j, vvb pno31 vvi n2; av cst pn31 vbz dt j n1 cst vvg pp-f dt n2 pp-f np1 pns12 vmd vbi j cc j:
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but our mirth must be to the end we may glorifie, and praise God for it.
but our mirth must be to the end we may Glorify, and praise God for it.
cc-acp po12 n1 vmb vbi p-acp dt n1 pns12 vmb vvi, cc n1 np1 p-acp pn31.
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This praising of God. 1. with Psalmes, which were Psalmes vsed with the voice and instrument both,
This praising of God. 1. with Psalms, which were Psalms used with the voice and Instrument both,
d vvg pp-f np1. crd p-acp n2, r-crq vbdr n2 vvn p-acp dt n1 cc n1 av-d,
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and therefore Dauid saith, arise lute and harpe, and bids vs sing vpon the organes &c.
and Therefore David Says, arise lute and harp, and bids us sing upon the organs etc.
cc av np1 vvz, vvb n1 cc n1, cc vvz pno12 vvi p-acp dt n2 av
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And that this word signifieth thus, it appeareth, because in Daniell there is an instrument called a Psaltery: NONLATINALPHABET a Himne is a song of thankes-giuing for a benefit receiued,
And that this word signifies thus, it appears, Because in Daniell there is an Instrument called a Psaltery: a Hymn is a song of thanksgiving for a benefit received,
cc cst d n1 vvz av, pn31 vvz, c-acp p-acp np1 a-acp vbz dt n1 vvd dt n1: dt n1 vbz dt n1 pp-f n1 p-acp dt n1 vvd,
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and therefore our Sauiour after his supper sang an Himne, viz. for a perticuler benefit.
and Therefore our Saviour After his supper sang an Hymn, viz. for a particular benefit.
cc av po12 n1 p-acp po31 n1 vvd dt n1, n1 p-acp dt j n1.
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Lastly, a song is a more generall thing then either the Psalme, or Hymne, viz. wherein we giue thanks not for perticuler benefits,
Lastly, a song is a more general thing then either the Psalm, or Hymn, viz. wherein we give thanks not for particular benefits,
ord, dt n1 vbz dt av-dc j n1 av av-d dt n1, cc n1, n1 c-crq pns12 vvb n2 xx p-acp j n2,
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but for generall blessings receiued at Gods hands, as when Dauid praised the Lord for the works of creation, as the heauens &c. This teacheth vs that we should not be a weary with singing praise vnto God.
but for general blessings received At God's hands, as when David praised the Lord for the works of creation, as the heavens etc. This Teaches us that we should not be a weary with singing praise unto God.
cc-acp p-acp j n2 vvn p-acp npg1 n2, c-acp c-crq np1 vvd dt n1 p-acp dt n2 pp-f n1, c-acp dt n2 av d vvz pno12 cst pns12 vmd xx vbi dt j p-acp vvg n1 p-acp np1.
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And therefore to preuent our wearines, and to meet with that corruption of ours he saith, we must change thus,
And Therefore to prevent our weariness, and to meet with that corruption of ours he Says, we must change thus,
cc av pc-acp vvi po12 n1, cc pc-acp vvi p-acp d n1 pp-f png12 pns31 vvz, pns12 vmb vvi av,
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when we are weary of one manner of singing, we must sing an other. These must be spirituall songs, viz. holy Psalmes and songs, not profane and wicked loue-songs.
when we Are weary of one manner of singing, we must sing an other. These must be spiritual songs, viz. holy Psalms and songs, not profane and wicked Love songs.
c-crq pns12 vbr j pp-f crd n1 pp-f vvg, pns12 vmb vvi dt n-jn. d vmb vbi j n2, n1 j n2 cc n2, xx j cc j n2.
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Which condemneth the wicked practise of men and women, that though they haue so many excellent psalmes,
Which Condemneth the wicked practice of men and women, that though they have so many excellent psalms,
r-crq vvz dt j n1 pp-f n2 cc n2, cst cs pns32 vhb av d j n2,
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yet sing foolish songs to stirre vp their minds to wickednesse.
yet sing foolish songs to stir up their minds to wickedness.
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Againe we must sing with grace, viz. both with a comely and reuerent gesture, and with a decent and sweet tune, that it be not a rude tune,
Again we must sing with grace, viz. both with a comely and reverent gesture, and with a decent and sweet tune, that it be not a rude tune,
av pns12 vmb vvi p-acp vvb, n1 av-d p-acp dt j cc j n1, cc p-acp dt j cc j n1, cst pn31 vbb xx dt j vvb,
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but such as may be both vnderstood, and may stirre vp our selues, and others to glorifie God the more.
but such as may be both understood, and may stir up our selves, and Others to Glorify God the more.
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Againe, especially it must be with the hart: for seing our harts are redy to be stollen away, we must lay especiall waight vnto our hart, that all the power of the hart and soule be present and applied in singing to the praise of God,
Again, especially it must be with the heart: for sing our hearts Are ready to be stolen away, we must lay especial weight unto our heart, that all the power of the heart and soul be present and applied in singing to the praise of God,
av, av-j pn31 vmb vbi p-acp dt n1: p-acp vvg po12 n2 vbr j pc-acp vbi vvn av, pns12 vmb vvd j n1 p-acp po12 n1, cst d dt n1 pp-f dt n1 cc n1 vbb j cc vvn p-acp vvg p-acp dt n1 pp-f np1,
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& yet the voice to be vsed too.
& yet the voice to be used too.
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Here we see condemned the songs of the Papists, which sing that which they vnderstand not,
Here we see condemned the songs of the Papists, which sing that which they understand not,
av pns12 vvb vvd dt n2 pp-f dt njp2, r-crq vvb d r-crq pns32 vvb xx,
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and therefore with what affection can they do it? and be it that their affection be good,
and Therefore with what affection can they do it? and be it that their affection be good,
cc av p-acp r-crq n1 vmb pns32 vdb pn31? cc vbb pn31 cst po32 n1 vbb j,
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yet their vnderstanding, being wanting, they sing not aright.
yet their understanding, being wanting, they sing not aright.
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Cleane contrary vnto Dauid that psalme. 103. biddeth his soule, his hart, and mind, and all that is within him, to praise the Lord.
Clean contrary unto David that psalm. 103. bids his soul, his heart, and mind, and all that is within him, to praise the Lord.
j n-jn p-acp np1 d n1. crd vvz po31 n1, po31 n1, cc n1, cc d cst vbz p-acp pno31, pc-acp vvi dt n1.
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And therefore though the Papists should sing neuer so vnto the Lord onely (which yet they do not) for they haue their songs also vnto the Saints &c.) yet it is no true singing, which the Lord requireth when they sing with the tong onely.
And Therefore though the Papists should sing never so unto the Lord only (which yet they do not) for they have their songs also unto the Saints etc.) yet it is no true singing, which the Lord requires when they sing with the tonge only.
cc av cs dt njp2 vmd vvi av av p-acp dt n1 av-j (r-crq av pns32 vdb xx) c-acp pns32 vhb po32 n2 av p-acp dt n2 av) av pn31 vbz dx j n-vvg, r-crq dt n1 vvz c-crq pns32 vvb p-acp dt n1 av-j.
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Lastly, we must sing them vnto the Lord alone: and to him we must sing songs of praise,
Lastly, we must sing them unto the Lord alone: and to him we must sing songs of praise,
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and thankes-giuing, and therefore not to the Saints, nor to any other creature whatsoeuer. The end of the 26. Sermon.
and thanksgiving, and Therefore not to the Saints, nor to any other creature whatsoever. The end of the 26. Sermon.
cc n1, cc av xx p-acp dt n2, ccx p-acp d j-jn n1 r-crq. dt n1 pp-f dt crd n1.
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The 27. Sermon. COLOSS. 3. V. 18. 19. 20. 21. 18 Wiues, submit your selues vnto your husbands, as it is comely in the Lord.
The 27. Sermon. COLOSS. 3. V. 18. 19. 20. 21. 18 Wives, submit your selves unto your Husbands, as it is comely in the Lord.
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19 Husbands loue your wiues, and be not bitter vnto them. 20 Children, obey your parents in all things:
19 Husbands love your wives, and be not bitter unto them. 20 Children, obey your Parents in all things:
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for that is well pleasing vnto the Lord. 21 Fathers, prouoke not your children to anger, lest they be discouraged.
for that is well pleasing unto the Lord. 21 Father's, provoke not your children to anger, lest they be discouraged.
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THE Apostle hauing discoursed seuerally and perticulerly of sundry duties of Christian men, generall to all men of what states and conditions, sexes,
THE Apostle having discoursed severally and particularly of sundry duties of Christian men, general to all men of what states and conditions, sexes,
dt n1 vhg vvn av-j cc av-jn pp-f j n2 pp-f njp n2, j p-acp d n2 pp-f r-crq n2 cc n2, n2,
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and ages soeuer they be, he now commeth to the perticuler duties belonging to euery one in their perticuler calling.
and ages soever they be, he now comes to the particular duties belonging to every one in their particular calling.
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Hauing instructed you in the duties which are generall to all, I come to informe you in those that are speciall, according to the seuerall callings of euery one of you, Having instructed you in the duties which Are general to all, I come to inform you in those that Are special, according to the several callings of every one of you,
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as those which will easily come from you, if you haue well profited in the former.
as those which will Easily come from you, if you have well profited in the former.
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Now according to the order God himselfe keepeth in the fifth Commandement, I will begin with the duty of inferiors.
Now according to the order God himself Keepeth in the fifth Commandment, I will begin with the duty of inferiors.
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You wiues therefore, notwithstanding you haue other duties, I exhort you, as to that which is hardest for you, wherein you are customably shortest,
You wives Therefore, notwithstanding you have other duties, I exhort you, as to that which is Hardest for you, wherein you Are customably Shortest,
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and being performed, others will easily follow;
and being performed, Others will Easily follow;
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that you be subiect & obedient, as to others that may bee aboue you (as Parents and Magistrates) so especially vnto your owne husbands,
that you be Subject & obedient, as to Others that may be above you (as Parents and Magistrates) so especially unto your own Husbands,
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as that which is the most comely thing of all, because you (I know) striue to comelinesse.
as that which is the most comely thing of all, Because you (I know) strive to comeliness.
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Which obedience and subiection is not yet so absolute, and so generall, but it hath this exception,
Which Obedience and subjection is not yet so absolute, and so general, but it hath this exception,
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so farre as you are commanded, things not vnlawfull by the word of God.
so Far as you Are commanded, things not unlawful by the word of God.
av av-j c-acp pn22 vbr vvn, n2 xx j p-acp dt n1 pp-f np1.
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You husbands, although you owe sundry duties vnto your wiues, yet specially I exhort you to loue them dearely,
You Husbands, although you owe sundry duties unto your wives, yet specially I exhort you to love them dearly,
pn22 n2, cs pn22 vvb j n2 p-acp po22 n2, av av-j pns11 vvb pn22 pc-acp vvi pno32 av-jn,
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as that which you are most customably shortest in: and which being throughly setled in you, will easily pull all other duties after it.
as that which you Are most customably Shortest in: and which being thoroughly settled in you, will Easily pull all other duties After it.
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And therefore be not bitter to them, which cannot stand with loue. You children, from a heart subdued, and truly humble, obey your parents;
And Therefore be not bitter to them, which cannot stand with love. You children, from a heart subdued, and truly humble, obey your Parents;
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not by halues, and so farre as they cōmand things to your liking, but in all things, not contrary to the word of God,
not by halves, and so Far as they command things to your liking, but in all things, not contrary to the word of God,
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although it be to the crossing of your desires:
although it be to the crossing of your Desires:
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for which cause let it be alwayes before your eyes, as a goade to stirre you vp to this obedience:
for which cause let it be always before your eyes, as a goad to stir you up to this Obedience:
p-acp r-crq n1 vvb pn31 vbi av p-acp po22 n2, c-acp dt n1 pc-acp vvi pn22 a-acp p-acp d n1:
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that in so doing you shall not onely please your parents, but doe a thing acceptable to the Lord himselfe.
that in so doing you shall not only please your Parents, but do a thing acceptable to the Lord himself.
cst p-acp av vdg pn22 vmb xx av-j vvi po22 n2, cc-acp vdb dt n1 j p-acp dt n1 px31.
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You parents, abuse not your authority, or the pliable minds of your children, either by cōmanding things vnlawfull,
You Parents, abuse not your Authority, or the pliable minds of your children, either by commanding things unlawful,
pn22 n2, vvb xx po22 n1, cc dt j n2 pp-f po22 n2, av-d p-acp j-vvg n2 j-u,
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or by hard vsage of them, to prouoke them to any vndutifulnesse towards you, or to haue no courage or comfort to do the things required of them.
or by hard usage of them, to provoke them to any undutifulness towards you, or to have no courage or Comfort to do the things required of them.
cc p-acp j n1 pp-f pno32, pc-acp vvi pno32 p-acp d n1 p-acp pn22, cc pc-acp vhi dx n1 cc n1 pc-acp vdi dt n2 vvn pp-f pno32.
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The summe of all which is an Exhortation, which the Apostle giueth to the most straightest bonds amongst men.
The sum of all which is an Exhortation, which the Apostle gives to the most straightest bonds among men.
dt n1 pp-f d r-crq vbz dt n1, r-crq dt n1 vvz p-acp dt av-ds js n2 p-acp n2.
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The first of the Wife, and Husband. Which are the straightest bonds betweene men. The second of the Parents & Children.
The First of the Wife, and Husband. Which Are the straightest bonds between men. The second of the Parents & Children.
dt ord pp-f dt n1, cc n1. r-crq vbr dt js n2 p-acp n2. dt ord pp-f dt n2 cc n2.
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But first we are to speake of the last verse of the other text:
But First we Are to speak of the last verse of the other text:
p-acp ord pns12 vbr pc-acp vvi pp-f dt ord n1 pp-f dt j-jn n1:
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Whatsoeuer yee do, or say, &c. ) The Apostle had trauelled in setting forth vnto them many speciall duties they ought to performe, as Christian men and women. Whatsoever ye do, or say, etc.) The Apostle had traveled in setting forth unto them many special duties they ought to perform, as Christian men and women.
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And because it were an infinite thing to set downe all duties perticular to Christians, he wisely comprehendeth all, both those duties spoken of before,
And Because it were an infinite thing to Set down all duties particular to Christians, he wisely comprehendeth all, both those duties spoken of before,
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& all other duties in this verse, saying:
& all other duties in this verse, saying:
cc d j-jn n2 p-acp d n1, vvg:
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Whatsoeuer yee say, or do, let all be done in the name of our Sauiour Christ. Whatsoever ye say, or do, let all be done in the name of our Saviour christ.
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The like doth our Sauiour Christ, who hauing spoken in the 5. and 6. and part of the 7. of Mathew, of the duties to our neighbours, doth comprehend all the duties which we owe to our brother, in all the Law and Prophets, in this:
The like does our Saviour christ, who having spoken in the 5. and 6. and part of the 7. of Matthew, of the duties to our neighbours, does comprehend all the duties which we owe to our brother, in all the Law and prophets, in this:
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Do as ye would be done by. So here the Apostle doth. Do as you would be done by. So Here the Apostle does.
vdb c-acp pn22 vmd vbi vdi p-acp. av av dt n1 vdz.
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The like we haue, 1. Cor. 10. Whether ye eate or drinke, or whatsoeuer ye do, do all to the glory of God.
The like we have, 1. Cor. 10. Whither you eat or drink, or whatsoever you do, do all to the glory of God.
dt av-j pns12 vhb, crd np1 crd cs pn22 vvb cc vvi, cc r-crq pn22 vdb, vdb d p-acp dt n1 pp-f np1.
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Here we haue a very Notable rule, that we should not speake, nor do any thing,
Here we have a very Notable Rule, that we should not speak, nor do any thing,
av pns12 vhb dt j j n1, cst pns12 vmd xx vvi, ccx vdb d n1,
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but that which we may commend vnto God in prayer:
but that which we may commend unto God in prayer:
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And therfore euery man ought to purpose with himselfe in the day, to do nothing else but that which is good and right:
And Therefore every man ought to purpose with himself in the day, to do nothing Else but that which is good and right:
cc av d n1 vmd pc-acp vvi p-acp px31 p-acp dt n1, pc-acp vdi pix av cc-acp cst r-crq vbz j cc j-jn:
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and this will be a meanes to keepe him from whoring, drinking, & all vnhonest things,
and this will be a means to keep him from whoring, drinking, & all unhonest things,
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when as he is to do onely that which he should desire a blessing in prayer of God in;
when as he is to do only that which he should desire a blessing in prayer of God in;
c-crq c-acp pns31 vbz pc-acp vdi av-j cst r-crq pns31 vmd vvi dt n1 p-acp n1 pp-f np1 p-acp;
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and for which after we are to returne to God in thankes-giuing againe, which none is so sencelesse as that hee will do for his sinnes, and wickednesse he hath committed.
and for which After we Are to return to God in thanksgiving again, which none is so senseless as that he will do for his Sins, and wickedness he hath committed.
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And indeed there is no good thing, whatsoeuer a man doth, as to speake of Law, Physicke, &c. which of themselues are good,
And indeed there is no good thing, whatsoever a man does, as to speak of Law, Physic, etc. which of themselves Are good,
cc av pc-acp vbz dx j n1, r-crq dt n1 vdz, c-acp pc-acp vvi pp-f n1, n1, av r-crq pp-f px32 vbr j,
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and therefore cannot be good vnto vs (though to others they may be) vnlesse we commend them vnto the Lord in prayer.
and Therefore cannot be good unto us (though to Others they may be) unless we commend them unto the Lord in prayer.
cc av vmbx vbi j p-acp pno12 (c-acp p-acp ng2-jn pns32 vmb vbi) cs pns12 vvb pno32 p-acp dt n1 p-acp n1.
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Here also we are taught, in that we are to pray to God, and thanke God for all good things, we say and do, we haue them not of our selues, but from the Lord.
Here also we Are taught, in that we Are to pray to God, and thank God for all good things, we say and do, we have them not of our selves, but from the Lord.
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After the Apostle doth set downe a notable Exposition of the fifth Commandement, 1. beginning at the duties of the neerest bonds:
After the Apostle does Set down a notable Exposition of the fifth Commandment, 1. beginning At the duties of the nearest bonds:
p-acp dt n1 vdz vvi a-acp dt j n1 pp-f dt ord n1, crd n1 p-acp dt n2 pp-f dt js n2:
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and first hee setteth the duty of the inferiors to the superiors.
and First he sets the duty of the inferiors to the superiors.
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And first he sheweth forth the duties of those which owe commō duties together one to another mutually, as husband and wife:
And First he shows forth the duties of those which owe Common duties together one to Another mutually, as husband and wife:
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and then the duties of them ioyntly to those that are vnderneath them both.
and then the duties of them jointly to those that Are underneath them both.
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And this is the order which the Apostle vseth, who hauing set downe generall duties of Christianity before, he now commeth to particular;
And this is the order which the Apostle uses, who having Set down general duties of Christianity before, he now comes to particular;
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thereby insinuating, that those that haue laboured to obserue the generall, as of Holinesse, Temperancy, Long-suffering, Loue, &c. they shall more easily performe these particular duties.
thereby insinuating, that those that have laboured to observe the general, as of Holiness, Temperancy, Long-suffering, Love, etc. they shall more Easily perform these particular duties.
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This is a notable doctrine, and therefore we see Iethro counselleth Moses to choose such rulers to helpe him, as hated couetousnesse.
This is a notable Doctrine, and Therefore we see Jethro counselleth Moses to choose such Rulers to help him, as hated covetousness.
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This is a generall duty to hate couetousnesse;
This is a general duty to hate covetousness;
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noting, that if they were faithfull in that, they would be good Gouernours, and Magistrates ▪ and Captaines.
noting, that if they were faithful in that, they would be good Governors, and Magistrates ▪ and Captains.
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And therefore we see Ioseph, hauing all which his maister had, vnder his hand saue his wife, is said to haue ordered all things well:
And Therefore we see Ioseph, having all which his master had, under his hand save his wife, is said to have ordered all things well:
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the reason is, because hee feared God, that is, because he had the generall duty.
the reason is, Because he feared God, that is, Because he had the general duty.
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Againe, therefore we see, that seruants by the generall duty of doing their duty in the sight of God, are perswaded to obedience to their maisters.
Again, Therefore we see, that Servants by the general duty of doing their duty in the sighed of God, Are persuaded to Obedience to their masters.
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So that this is to teach vs to labour principally for to haue the loue and feare of God,
So that this is to teach us to labour principally for to have the love and Fear of God,
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and to do our duties as in the sight of God, which is a meanes to helpe vs in our particular calling.
and to do our duties as in the sighed of God, which is a means to help us in our particular calling.
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And as it is a true thing, that if I loue all men, and performe duty to all men,
And as it is a true thing, that if I love all men, and perform duty to all men,
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as much as I can, then much more will I do it to my wife, children,
as much as I can, then much more will I do it to my wife, children,
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& those that depend vpon me, according to this Rule of the Apostle.
& those that depend upon me, according to this Rule of the Apostle.
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And as that is true, so also the diligent and true performance of the duties of our particular calling, is a great meanes to helpe,
And as that is true, so also the diligent and true performance of the duties of our particular calling, is a great means to help,
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and to confirme vs in the generall duties. 1. Rom. The Apostle taking an oath,
and to confirm us in the general duties. 1. Rom. The Apostle taking an oath,
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and calling God to witnesse, confirmeth the faithfulnesse of his oath, by his faithfulnesse in his particular office of his Ministery. And to Timothy hee saith:
and calling God to witness, confirmeth the faithfulness of his oath, by his faithfulness in his particular office of his Ministry. And to Timothy he Says:
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that he that is not able to gouerne his wife and family priuately, is not fit to gouerne publickely in the Church, or Common-wealth. that he that is not able to govern his wife and family privately, is not fit to govern publicly in the Church, or Commonwealth.
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For the particular duties first of Wiues. In the Epistle to Titus, though the Apostle requireth Loue of the yonger wiues to their husbands,
For the particular duties First of Wives. In the Epistle to Titus, though the Apostle requires Love of the younger wives to their Husbands,
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and children, yet they are not so ready to bee behinde hand in Loue, as in this duty of Subiection: for when she is admitted to the friendly and amiable vse of her Husband, that she hath Power ouer his body, as he of hers, therefore she thinkes she is shut out from subiection to his authority:
and children, yet they Are not so ready to be behind hand in Love, as in this duty of Subjection: for when she is admitted to the friendly and amiable use of her Husband, that she hath Power over his body, as he of hers, Therefore she thinks she is shut out from subjection to his Authority:
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and therefore it is that the Apostle so stands especially vpon that duty of subiection: for concerning loue it is vsually more exceeding in women then in men.
and Therefore it is that the Apostle so Stands especially upon that duty of subjection: for Concerning love it is usually more exceeding in women then in men.
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And therefore Dauid in his verses on Ionathan, saith: his loue exceeded the loue of women.
And Therefore David in his Verses on Ionathan, Says: his love exceeded the love of women.
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But he insisteth vpon her obedience: And hee bringeth this reason, because it is comely: It had beene a notable reason to haue perswaded her to subiection,
But he insisteth upon her Obedience: And he brings this reason, Because it is comely: It had been a notable reason to have persuaded her to subjection,
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because the Lord commands her will to bee subiect vnto her husband:
Because the Lord commands her will to be Subject unto her husband:
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And howsoeuer before the fall she was subiected vnto him, yet after the fall, her yoke was heauier, & therfore the Lord saith:
And howsoever before the fallen she was subjected unto him, yet After the fallen, her yoke was Heavier, & Therefore the Lord Says:
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Thy wil shall be subiect to thy husband, & he shall rule ouer thee. Thy will shall be Subject to thy husband, & he shall Rule over thee.
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Againe, as 1. Cor. 11. 9. Hee might haue said the woman was made for the man, not the man for the woman.
Again, as 1. Cor. 11. 9. He might have said the woman was made for the man, not the man for the woman.
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And the woman was taken out of the man, not the man out of the woman.
And the woman was taken out of the man, not the man out of the woman.
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And a more notable reason is in 1. Tim. 3. 14. The woman was deceiued, not the man:
And a more notable reason is in 1. Tim. 3. 14. The woman was deceived, not the man:
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for hee was led away by affection to her, and was not deceiued:
for he was led away by affection to her, and was not deceived:
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And to Titus, the Apostle rendreth another reason of this subiection, least the Gospell be euill spoken of, therefore the wiues should be subiect to their husbands.
And to Titus, the Apostle rendereth Another reason of this subjection, least the Gospel be evil spoken of, Therefore the wives should be Subject to their Husbands.
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But here the Apostle rendreth this reason, that it is comely: because women delight in neatenesse and comlinesse. And howsoeuer they thinke it a disgrace to be subiect,
But Here the Apostle rendereth this reason, that it is comely: Because women delight in neatenesse and comeliness. And howsoever they think it a disgrace to be Subject,
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yet the Apostle saith, this is more comely to be subiect.
yet the Apostle Says, this is more comely to be Subject.
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And S. Peter standeth much vpon it, teaching that the comlinesse of a woman, which is most comely in the sight of God, is, that she be quiet, humble, and obedient:
And S. Peter Stands much upon it, teaching that the comeliness of a woman, which is most comely in the sighed of God, is, that she be quiet, humble, and obedient:
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And therefore if women will haue their rings, Iewels, and bracelets, as an ornament and comelinesse to them, let them bee decked with this, to bee humble in obedience to their husbands.
And Therefore if women will have their rings, Jewels, and bracelets, as an ornament and comeliness to them, let them be decked with this, to be humble in Obedience to their Husbands.
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And yet this subiection is restrained, that it be in the Lord, if hee bee too seuere,
And yet this subjection is restrained, that it be in the Lord, if he be too severe,
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and command things not fit, yet she is not to reiect the yoke of obedience, but go vnder it,
and command things not fit, yet she is not to reject the yoke of Obedience, but go under it,
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but if hee giue commandement contrary to God, shee is not to obey therein: following the Apostles rule, It is better to obey God then Man.
but if he give Commandment contrary to God, she is not to obey therein: following the Apostles Rule, It is better to obey God then Man.
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Then hee setteth downe the duty of husbands:
Then he sets down the duty of Husbands:
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And howsoeuer there are many duties inioyned thē, yet the principall duty the Apostle requireth is loue, because men are vsually short and cold in that affection. And howsoever there Are many duties enjoined them, yet the principal duty the Apostle requires is love, Because men Are usually short and cold in that affection.
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Indeed in the affection and loue for fornication they will be oftentimes exceeding hot: but in this true loue are farre short and too strait-laced.
Indeed in the affection and love for fornication they will be oftentimes exceeding hight: but in this true love Are Far short and too straitlaced.
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The Apostle setteth forth this affection of a man in Ephe: 5. saying that he should loue his wife,
The Apostle sets forth this affection of a man in Ephes: 5. saying that he should love his wife,
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as his owne body: And the reason is, because shee is weaker, and full of infirmities,
as his own body: And the reason is, Because she is Weaker, and full of infirmities,
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and weakenesses, and therefore he is to couer them by loue:
and Weaknesses, and Therefore he is to cover them by love:
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For if he haue maymes, or blemishes in his body, hee will bee ready to vse all meanes to hide them,
For if he have maims, or blemishes in his body, he will be ready to use all means to hide them,
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so must the man do to his wife, being his owne body. And the Apostle Saint Peter, sheweth a generall duty of loue, to couer many infirmities:
so must the man do to his wife, being his own body. And the Apostle Saint Peter, shows a general duty of love, to cover many infirmities:
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Aboue all things (saith he) haue feruent loue, for lour shall couer the multitude of sinnes. Above all things (Says he) have fervent love, for lour shall cover the multitude of Sins.
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And the Apostle saith further, hee is not to bee bitter, For loue hath no gall in it,
And the Apostle Says further, he is not to be bitter, For love hath no Gall in it,
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and therefore the husband is to exercise his loue toward his wife by auoiding all manner of bitternesse toward her.
and Therefore the husband is to exercise his love towards his wife by avoiding all manner of bitterness towards her.
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The twenty and 21. are handled in the next Sermon. The end of the 27. Sermon.
The twenty and 21. Are handled in the next Sermon. The end of the 27. Sermon.
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The 28. Sermon. COLLOSS. 3. V. 22. 23. 24. 25.
The 28. Sermon. COLOSSUS. 3. V. 22. 23. 24. 25.
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22 Seruants be obedient vnto them that are your Maisters, according to the flesh, in all things, not with eyeseruice as men pleasers,
22 Servants be obedient unto them that Are your Masters, according to the Flesh, in all things, not with eyeservice as men pleasers,
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but in singlenesse of heart fearing God.
but in singleness of heart fearing God.
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23 And whatsoeuer yee do, do it heartily, as to the Lord, and not vnto men.
23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men.
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24 Knowing that of the Lord yee shall receiue the reward of the inheritance: for yee serue the Lord CHRIST.
24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord CHRIST.
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25 But he that doth wrong, he shall receiue for the wrong that he hath done:
25 But he that does wrong, he shall receive for the wrong that he hath done:
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and there is no respect of persons.
and there is no respect of Persons.
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THE Apostle commeth from the generall duty belonging to all Christian men, to the perticular duties of men in the houshold.
THE Apostle comes from the general duty belonging to all Christian men, to the particular duties of men in the household.
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And hauing spoken of the duties of husbands and wiues, and of parents and children: hee commeth now to the last couple in the houshold, of Maisters and Seruants. As if hee should say;
And having spoken of the duties of Husbands and wives, and of Parents and children: he comes now to the last couple in the household, of Masters and Servants. As if he should say;
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You seruants, from a minde subdued, obey your Maisters, whose commandement ouer you, is but for a time whiles you are in this fraile estate,
You Servants, from a mind subdued, obey your Masters, whose Commandment over you, is but for a time while you Are in this frail estate,
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and that in all things which may stand with the keeping of a good cōscience. Now your seruice must not be alone when your Maister stands by and looke on,
and that in all things which may stand with the keeping of a good conscience. Now your service must not be alone when your Master Stands by and look on,
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as seeking onely to please your Maisters:
as seeking only to please your Masters:
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but in singlenesse of heart as fearing God, whose eye is alwaies vpon you, when your Maisters eye is off.
but in singleness of heart as fearing God, whose eye is always upon you, when your Masters eye is off.
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Your seruice ought also to bee voluntary and cheerefull, as that which is due to the Lord, who loueth a cheerefull giuer,
Your service ought also to be voluntary and cheerful, as that which is due to the Lord, who loves a cheerful giver,
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and not as vnto man that cannot discerne whether it be done frankely.
and not as unto man that cannot discern whither it be done frankly.
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Knowing that you shal receiue in reward from the Lord, life, as an inheritance which hee will freely,
Knowing that you shall receive in reward from the Lord, life, as an inheritance which he will freely,
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as vpon his children, bestow vpon you:
as upon his children, bestow upon you:
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for it ought to vphold you in your dutifull seruice, that you serue not so much your Maisters, which are but men,
for it ought to uphold you in your dutiful service, that you serve not so much your Masters, which Are but men,
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and therefore sometimes vnthankefull and vnable to recompence; but the Lord, who is both able, and will recompence your well doing.
and Therefore sometime unthankful and unable to recompense; but the Lord, who is both able, and will recompense your well doing.
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Remembring on the other side that whatsoeuer hee bee that doth wrong, whether Maister or seruant thereof hee shall receiue the punishment from the Lord:
Remembering on the other side that whatsoever he be that does wrong, whither Master or servant thereof he shall receive the punishment from the Lord:
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who accepteth neither the person of the seruant to pitty him, because of his poore & base estate,
who Accepteth neither the person of the servant to pity him, Because of his poor & base estate,
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nor of the Maister to spare him, because of his dignity and high degree.
nor of the Master to spare him, Because of his dignity and high degree.
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The summe is, the setting forth of the duty of the last pare and couple in the houshold, id est, of the Maisters and seruants.
The sum is, the setting forth of the duty of the last pare and couple in the household, id est, of the Masters and Servants.
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But first wee are to speake of that, which remaineth of the other Text; of Children and Parents.
But First we Are to speak of that, which remains of the other Text; of Children and Parents.
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First, childrē are cōmanded to giue obedience to parents: by obedience is meant all duties which children owe to their parents, which are diuers.
First, children Are commanded to give Obedience to Parents: by Obedience is meant all duties which children owe to their Parents, which Are diverse.
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And first of a duty, which belongeth to all them in the household, husband, wife, parents, children, maisters, seruants, viz. to pray perticulerly one for another,
And First of a duty, which belongeth to all them in the household, husband, wife, Parents, children, masters, Servants, viz. to pray particularly one for Another,
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and more perticulerly then for others:
and more particularly then for Others:
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for parents, that they are bound to it, we see it in Iob, that he prayed for his children being at feasting,
for Parents, that they Are bound to it, we see it in Job, that he prayed for his children being At feasting,
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least they should let any sinne ouerpasse them in their feasting, wherein they might offend. And by the same reason children are bound to pray for their parents.
lest they should let any sin overpass them in their feasting, wherein they might offend. And by the same reason children Are bound to pray for their Parents.
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And also by the commandement the subiects are commanded to pray for their Princes.
And also by the Commandment the Subjects Are commanded to pray for their Princes.
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And so Princes to pray for their people, as Dauid doth in sundry psalmes wherein he maketh prayer for himselfe and his people.
And so Princes to pray for their people, as David does in sundry psalms wherein he makes prayer for himself and his people.
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1. Kings 18. Salomon also doth the like in second Chronicles 6. 21. But to come to more perticuler duties of children to their parents 1. Reuerence, viz. a speciall reuerence, which they are to cary to their parents aboue others,
1. Kings 18. Solomon also does the like in second Chronicles 6. 21. But to come to more particular duties of children to their Parents 1. reverence, viz. a special Reverence, which they Are to carry to their Parents above Others,
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secondly, loue, a perticuler loue of their parents, in regard also that they are set ouer them of God. These are inward things.
secondly, love, a particular love of their Parents, in regard also that they Are Set over them of God. These Are inward things.
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Outward, duties are first a reuerent behauiour in their countenance and cariage towards them, in their wordes and in their workes, to be ready to obey and do those things, they are commanded, not contrary to God.Outward, duties Are First a reverent behaviour in their countenance and carriage towards them, in their words and in their works, to be ready to obey and do those things, they Are commanded, not contrary to God.
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And therefore it is said in all things, viz. not to obey their parents in that which they themselues like,
And Therefore it is said in all things, viz. not to obey their Parents in that which they themselves like,
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but in all things, though hard and contrary to their owne liking, if it be not against the word of God.
but in all things, though hard and contrary to their own liking, if it be not against the word of God.
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And one speciall duty of obedience, is to beare with all, and couer the infirmities of their parents,
And one special duty of Obedience, is to bear with all, and cover the infirmities of their Parents,
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as Sem and Iaphet did to their father Noah.
as Sem and Japhet did to their father Noah.
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Further, if the parents haue need, they are to relieue, and maintaine their parents, 1. Tim. 5. 4. for if the children be able to maintaine them, the Church is not to be burdened.
Further, if the Parents have need, they Are to relieve, and maintain their Parents, 1. Tim. 5. 4. for if the children be able to maintain them, the Church is not to be burdened.
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Amongst other, a most notable duty is that, whereby children are to yeeld obedience to their parents in being bestowed by their parents in their occupations and manner of life.
among other, a most notable duty is that, whereby children Are to yield Obedience to their Parents in being bestowed by their Parents in their occupations and manner of life.
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And therefore we see that Adam bestowed his sonnes, one in tilling the land, the other in keeping cattle.
And Therefore we see that Adam bestowed his Sons, one in tilling the land, the other in keeping cattle.
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But more especially in marriage, they are not to suffer themselues to be bestowed without their parents consent:
But more especially in marriage, they Are not to suffer themselves to be bestowed without their Parents consent:
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Where we see the wretched disobedience of children, that will giue themselues at their owne pleasure, contrary to their parents consent.
Where we see the wretched disobedience of children, that will give themselves At their own pleasure, contrary to their Parents consent.
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And a wretched and foolish peeuishnesse-crept into the harts of children, that they will take it in great dislike, if their parents be spoken vnto before themselues, cleane contrary to the example of the Scripture,
And a wretched and foolish peeuishnesse-crept into the hearts of children, that they will take it in great dislike, if their Parents be spoken unto before themselves, clean contrary to the Exampl of the Scripture,
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and euen contrary to the practise of heathen and naturall men. As we see Ismael would not marry, but by his mothers consent:
and even contrary to the practice of heathen and natural men. As we see Ishmael would not marry, but by his mother's consent:
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and contrariwise what a hart-breaking was it to Isaac and Rebecca, that Esaw married contrary to their consent? So that this is a speciall duty of children, both sonnes and daughters, not to marry,
and contrariwise what a hart-breaking was it to Isaac and Rebecca, that Esau married contrary to their consent? So that this is a special duty of children, both Sons and daughters, not to marry,
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or choose their husbands or wiues, without their parents consent.
or choose their Husbands or wives, without their Parents consent.
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So that their parents do match them so, as may be equall and fit for them, in regard of age, estate, &c.
So that their Parents do match them so, as may be equal and fit for them, in regard of age, estate, etc.
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Whereas if parents force their children contrarie to reason for gaine &c. they deale wretchedly in that.
Whereas if Parents force their children contrary to reason for gain etc. they deal wretchedly in that.
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And as parents are not to force their children, so children are not to disobey their parents,
And as Parents Are not to force their children, so children Are not to disobey their Parents,
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when in age and condition they find out fit matches for them in any sort.
when in age and condition they find out fit Matches for them in any sort.
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And a reason, that parents are to be obeyed of their children in those things, that are good, is because they are obedient also in the same vnto the Lord. And we know it is an easy matter,
And a reason, that Parents Are to be obeyed of their children in those things, that Are good, is Because they Are obedient also in the same unto the Lord. And we know it is an easy matter,
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if with one whiting a man may paint two wals, it is more easy for him to paint one.
if with one whiting a man may paint two walls, it is more easy for him to paint one.
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But our obedience therefore must be in the Lord, viz. onely in those things, onely wherein they command according to God.
But our Obedience Therefore must be in the Lord, viz. only in those things, only wherein they command according to God.
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And therefore our Sauiour CRHIST, when his mother bid him change water into wine, refused, he denied her,
And Therefore our Saviour CHRIST, when his mother bid him change water into wine, refused, he denied her,
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because the time was not come. But we may not speake as he spake:
Because the time was not come. But we may not speak as he spoke:
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for we must, if they command vs contrary to the word of God, with all reuerence deny to do it,
for we must, if they command us contrary to the word of God, with all Reverence deny to do it,
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and not in any controlling or snappish fashion.
and not in any controlling or snappish fashion.
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In that he saith parents, he meaneth both father and mother, for children, because the father hath more authority,
In that he Says Parents, he means both father and mother, for children, Because the father hath more Authority,
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and because peraduenture the inheritance lyeth vpon his disposition, will obey their father, but they care not for their mother.
and Because Peradventure the inheritance lies upon his disposition, will obey their father, but they care not for their mother.
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Howbeit obedience is commanded to both.
Howbeit Obedience is commanded to both.
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And howsoeuer it commeth oftentimes that the children are disobedient by the too much tendernesse of the parents:
And howsoever it comes oftentimes that the children Are disobedient by the too much tenderness of the Parents:
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yet the children are not to trust to that, for if they leese their parents loue through their wicked, behauiour, they can not assure themselues of Gods.
yet the children Are not to trust to that, for if they lose their Parents love through their wicked, behaviour, they can not assure themselves of God's
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A foolish sonne saith Salomon doth ouerthrow his fathers estate, and driues away his mother, viz. both ouerthroweth and driueth away both,
A foolish son Says Solomon does overthrow his Father's estate, and drives away his mother, viz. both Overthroweth and Driveth away both,
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and maketh parents that they cannot abide the sight of them. As the hatred of brethren is strong, because their loue, which was great, is broken.
and makes Parents that they cannot abide the sighed of them. As the hatred of brothers is strong, Because their love, which was great, is broken.
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So if parents loue, which is farre greater, be broken, the hatred will be the more.
So if Parents love, which is Far greater, be broken, the hatred will be the more.
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The duties of parents are diuers 1. To see the disposition of the children, and according to their fitnesse to dispose them in this or that calling;
The duties of Parents Are diverse 1. To see the disposition of the children, and according to their fitness to dispose them in this or that calling;
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specially to bring them vp in the feare and information of the Lord. Secondly to lay vp for their children, 2. Cor. 12. 14.
specially to bring them up in the Fear and information of the Lord. Secondly to lay up for their children, 2. Cor. 12. 14.
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And further, not to prouoke them by vndiscreet correction, in not correcting them, according to their sexes and ages,
And further, not to provoke them by undiscreet correction, in not correcting them, according to their sexes and ages,
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as when they correct their sonnes and daughters, and all alike:
as when they correct their Sons and daughters, and all alike:
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which may prouoke them, or giue occasion at the least (for children ought to beare it patiently though they be iniuried) yet they may discourage their children by indiscret and too hard correction.
which may provoke them, or give occasion At the least (for children ought to bear it patiently though they be injuried) yet they may discourage their children by indiscreet and too hard correction.
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And on the other side, parents are to take heed that they kill not their children by too much pampering them, which is oft times the cause of the death of their soule & body,
And on the other side, Parents Are to take heed that they kill not their children by too much pampering them, which is oft times the cause of the death of their soul & body,
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(30) sermon (DIV2)
848
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as Dauid did his sonnes, who when he was loath to displease them, Absolon sought his kingdome,
as David did his Sons, who when he was loath to displease them, Absalom sought his Kingdom,
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(30) sermon (DIV2)
848
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and his life, and defiled his Concubines. Then he commeth to the next couple, of seruants and masters.
and his life, and defiled his Concubines. Then he comes to the next couple, of Servants and Masters.
cc po31 n1, cc vvd po31 ng1. av pns31 vvz p-acp dt ord n1, pp-f n2 cc n2.
(30) sermon (DIV2)
848
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2808
And seruants are commanded to be obedient to their masters in the flesh. So called, first because they are onely for this life, and can reach no further;
And Servants Are commanded to be obedient to their Masters in the Flesh. So called, First Because they Are only for this life, and can reach no further;
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(30) sermon (DIV2)
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mitigating the sharpnesse of seruice in those times, wherein seruants were bond-slaues, so that all, that was the seruants, was the masters.mitigating the sharpness of service in those times, wherein Servants were bondslaves, so that all, that was the Servants, was the Masters.
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(30) sermon (DIV2)
849
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For otherwise, 1. Cor. 7. 22. The Apostle sheweth that seruants be Gods free-men, as well as the masters, if they be Gods children.
For otherwise, 1. Cor. 7. 22. The Apostle shows that Servants be God's freemen, as well as the Masters, if they be God's children.
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(30) sermon (DIV2)
850
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2811
Secondly, masters of the flesh, because they cannot command their soules, but onely their body. The dutyfullnesse of seruants consisteth in 2. things:
Secondly, Masters of the Flesh, Because they cannot command their Souls, but only their body. The dutyfullnesse of Servants Consisteth in 2. things:
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(30) sermon (DIV2)
850
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2812
first that it be done with faithfulnesse, not with ey seruice, but as in the presence of God.
First that it be done with faithfulness, not with ey service, but as in the presence of God.
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(30) sermon (DIV2)
851
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2813
Secondly that it be done willingly, and freely, and frankely. For the Lord (2. Cor. 9.) loueth a chearfull giuer.
Secondly that it be done willingly, and freely, and frankly. For the Lord (2. Cor. 9.) loves a cheerful giver.
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(30) sermon (DIV2)
851
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2814
And therefore the Apostle saith, they must doe it, as vnto God. Examples we haue of Abrahams seruant, whose faithfulnesse we see, who being sent to fetch a wife for his masters sonne,
And Therefore the Apostle Says, they must do it, as unto God. Examples we have of Abrahams servant, whose faithfulness we see, who being sent to fetch a wife for his Masters son,
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(30) sermon (DIV2)
852
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when he came to the place fell vpon his knees, and prayed, and commended his businesse to God.
when he Come to the place fell upon his knees, and prayed, and commended his business to God.
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(30) sermon (DIV2)
852
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2816
Which teacheth that seruants must not onely be faithfull, but carefull by commending their businesse vnto God:
Which Teaches that Servants must not only be faithful, but careful by commending their business unto God:
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(30) sermon (DIV2)
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2817
and therefore they are to pray both for strength, and wisedome in their masters businesse.
and Therefore they Are to pray both for strength, and Wisdom in their Masters business.
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(30) sermon (DIV2)
852
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2818
Againe, we see in him a singuler diligence, in that comming to the place, set vp the camels,
Again, we see in him a singular diligence, in that coming to the place, Set up the Camels,
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(30) sermon (DIV2)
853
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2819
and saw them serued, before he would rest, though he was a weary, & would not eate before he had his answer.
and saw them served, before he would rest, though he was a weary, & would not eat before he had his answer.
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(30) sermon (DIV2)
853
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2820
And chapter. 31. in Iacobs faithfulnesse to Laban his vncle. In Iacob we see his diligence, and paynes, both in the heat of the day,
And chapter. 31. in Iacobs faithfulness to Laban his uncle. In Iacob we see his diligence, and pains, both in the heat of the day,
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(30) sermon (DIV2)
853
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2821
and in frost of the night.
and in frost of the night.
cc p-acp n1 pp-f dt n1.
(30) sermon (DIV2)
854
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2822
And as the greater and waightier the businesse of his master is, by so much the more he is to commend his businesse vnto the Lord,
And as the greater and Weightier the business of his master is, by so much the more he is to commend his business unto the Lord,
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(30) sermon (DIV2)
854
Page 219
2823
and ought to be more carefull.
and ought to be more careful.
cc pi pc-acp vbi av-dc j.
(30) sermon (DIV2)
854
Page 219
2824
A reason the Apostle rendreth, that whereas if the seruant haue an vnkind, or a poore master, that cannot,
A reason the Apostle rendereth, that whereas if the servant have an unkind, or a poor master, that cannot,
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(30) sermon (DIV2)
855
Page 219
2825
or will not repay, nor recompence his paines, he is thereby made carelesse, yet the Lord telleth him, that if he be faithfull, he is the Lords seruant, and he will reward him with an inheritance, accounting him as a child.
or will not repay, nor recompense his pains, he is thereby made careless, yet the Lord Telleth him, that if he be faithful, he is the lords servant, and he will reward him with an inheritance, accounting him as a child.
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(30) sermon (DIV2)
855
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2826
He that doth iniury. This is brought as a reason both to the maister and seruant, that if the master be iniurious vnto the seruant, the Lord will not spare him, He that does injury. This is brought as a reason both to the master and servant, that if the master be injurious unto the servant, the Lord will not spare him,
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(30) sermon (DIV2)
856
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2827
because of his wealth and high estate, because he is aboue his seruant: as earthly iudges will oftentimes be partiall.
Because of his wealth and high estate, Because he is above his servant: as earthly judges will oftentimes be partial.
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(30) sermon (DIV2)
856
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2828
Nether will he spare the iniurious seruant, because of pity to his pouerty and inferiority. The end of the 28. Sermon.
Neither will he spare the injurious servant, Because of pity to his poverty and inferiority. The end of the 28. Sermon.
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(30) sermon (DIV2)
856
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2829
The 29. Sermon.
The 29. Sermon.
dt crd n1.
(31) sermon (DIV2)
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2830
COLOSS. 4. V. 1. 1 Ye masters, doe vnto your seruants that which is iust and equall, knowing that yee also haue a master in heauen.
COLOSS. 4. V. 1. 1 the Masters, do unto your Servants that which is just and equal, knowing that ye also have a master in heaven.
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(31) sermon (DIV2)
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2831
You Maisters, looke that you yeeld vnto your seruants both wages, and meate, and drinke, as that which is right:
You Masters, look that you yield unto your Servants both wages, and meat, and drink, as that which is right:
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(31) sermon (DIV2)
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2832
and with moderate rest, and recreation, some further recompence, according to the good seruice they haue done; as that which is equall:
and with moderate rest, and recreation, Some further recompense, according to the good service they have done; as that which is equal:
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(31) sermon (DIV2)
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2833
considering that as your seruants are to render an account vnto you, so you must giue an account vnto your Maister which is in heauen.
considering that as your Servants Are to render an account unto you, so you must give an account unto your Master which is in heaven.
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(31) sermon (DIV2)
857
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2834
THE duty of masters is. 1. To doe iustly, viz. that they giue that, which they agree vpon according to the law, in regard of their wages.
THE duty of Masters is. 1. To do justly, viz. that they give that, which they agree upon according to the law, in regard of their wages.
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(32) part (DIV3)
858
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2835
Secondly that they deale equally towards them, viz. with consideration besides.
Secondly that they deal equally towards them, viz. with consideration beside.
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(32) part (DIV3)
859
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2836
And therefore it is requisit that the master account the seruant in some sort as a child,
And Therefore it is requisite that the master account the servant in Some sort as a child,
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(32) part (DIV3)
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and in that regard to carry an equall hand to him, as to his child, and to loue him.
and in that regard to carry an equal hand to him, as to his child, and to love him.
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(32) part (DIV3)
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2838
And therefore we see that Naamans seruant called his master Father.
And Therefore we see that Naamans servant called his master Father.
cc av pns12 vvb cst np1 n1 vvd po31 n1 n1.
(32) part (DIV3)
860
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2839
And Iosua, being a magistrate, called Achan, though a theefe, sonne: such affection is required of masters and seruants one to another:
And Iosua, being a magistrate, called achan, though a thief, son: such affection is required of Masters and Servants one to Another:
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(32) part (DIV3)
861
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2840
the master should rule and command as a father, and the seruant is to be dutifull as to a father.
the master should Rule and command as a father, and the servant is to be dutiful as to a father.
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(32) part (DIV3)
861
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2841
By that which is equall therefore is ment all things meet, besides their meat, drinke,
By that which is equal Therefore is meant all things meet, beside their meat, drink,
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(32) part (DIV3)
862
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2842
and apparell (which is of their bargaine) but especially for their instruction, that they be taught and instructed in the will of God:
and apparel (which is of their bargain) but especially for their instruction, that they be taught and instructed in the will of God:
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(32) part (DIV3)
862
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2843
and therefore ought they to haue liberty both to goe to the publike seruice of God, especially on the Lords day, and also that they haue beside some time for honest recreations.
and Therefore ought they to have liberty both to go to the public service of God, especially on the lords day, and also that they have beside Some time for honest recreations.
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(32) part (DIV3)
862
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2844
And therefore better it is to be many mens Horses, or Oxen, then their seruants: for to their oxen they will giue meat for their worke.
And Therefore better it is to be many men's Horses, or Oxen, then their Servants: for to their oxen they will give meat for their work.
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(32) part (DIV3)
863
Page 222
2845
But peraduenture to seruants they will deny that:
But Peradventure to Servants they will deny that:
p-acp av p-acp n2 pns32 vmb vvi cst:
(32) part (DIV3)
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and especially will haue little regard that they serue God, for they will hardly spare them so long from their drudgery.
and especially will have little regard that they serve God, for they will hardly spare them so long from their drudgery.
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(32) part (DIV3)
864
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2847
Furthermore according to their seruants faithfulnesse, and as they haue profited their master by their seruice,
Furthermore according to their Servants faithfulness, and as they have profited their master by their service,
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(32) part (DIV3)
865
Page 222
2848
so ought they to reward them.
so ought they to reward them.
av vmd pns32 pc-acp vvi pno32.
(32) part (DIV3)
865
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2849
Deut. 15. 14. For it may be that the masters life may be saued by his seruant,
Deuteronomy 15. 14. For it may be that the Masters life may be saved by his servant,
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(32) part (DIV3)
865
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2850
and therefore accordingly he is to haue regard vnto him.
and Therefore accordingly he is to have regard unto him.
cc av av-vvg pns31 vbz pc-acp vhi n1 p-acp pno31.
(32) part (DIV3)
865
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2851
And therefore in that place of Deut. Howbeit a stranger might be kept as a seruant all his life,
And Therefore in that place of Deuteronomy Howbeit a stranger might be kept as a servant all his life,
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(32) part (DIV3)
866
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2852
yet the Iewes are commanded, that if one of their bretheren. 1. one of the twelue tribes,
yet the Iewes Are commanded, that if one of their brethren. 1. one of the twelue tribes,
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(32) part (DIV3)
866
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2853
if he were a seruant, hee should goe out free at the end of seuen yeares, at which time his Maister is commanded to giue him of his wine, and of his oyle and corne, and of what God did blesse him with:
if he were a servant, he should go out free At the end of seuen Years, At which time his Master is commanded to give him of his wine, and of his oil and corn, and of what God did bless him with:
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(32) part (DIV3)
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2854
for that hee hath bene a meanes, whereby that hath bene increased.
for that he hath be a means, whereby that hath be increased.
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(32) part (DIV3)
866
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2855
Euen so Maisters are taught that according as God hath blessed and enriched them by the labour and meanes of their seruant,
Eve so Masters Are taught that according as God hath blessed and enriched them by the labour and means of their servant,
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(32) part (DIV3)
866
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2856
so they are to recompence them, ouer and aboue their wages: It followeth.
so they Are to recompense them, over and above their wages: It follows.
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(32) part (DIV3)
866
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2857
VERSE 2. 3. 4. 5. 6. 2 Continue in prayer, and watch in the same with thankesgiuing.
VERSE 2. 3. 4. 5. 6. 2 Continue in prayer, and watch in the same with thanksgiving.
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(33) part (DIV3)
866
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2858
3 Praying also for vs, that God may open vnto vs the dore of vtterance, to speake the mystery of CHRIST: wherefore I am also in bonds.
3 Praying also for us, that God may open unto us the door of utterance, to speak the mystery of CHRIST: Wherefore I am also in bonds.
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(33) part (DIV3)
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4 That I may vtter it, as it becommeth me to speake. 5 Walke wisely toward them that are without, & redeeme the time.
4 That I may utter it, as it becomes me to speak. 5 Walk wisely towards them that Are without, & Redeem the time.
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(33) part (DIV3)
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2860
6 Let your speech be gracious alwaies, and powdered with salt, that yee may know how to answere euery man.
6 Let your speech be gracious always, and powdered with salt, that ye may know how to answer every man.
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(33) part (DIV3)
871
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2861
VVEE haue heard of generall duties to all men, and particular to some sorts.
WE have herd of general duties to all men, and particular to Some sorts.
pns12 vhb vvn pp-f j n2 p-acp d n2, cc j p-acp d n2.
(33) part (DIV3)
872
Page 223
2862
Now he commeth to a third kind of duties, which is of another sort, as it were compounded of both, being partly generall,
Now he comes to a third kind of duties, which is of Another sort, as it were compounded of both, being partly general,
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(33) part (DIV3)
872
Page 223
2863
& belonging to all others, partly particular, which did after a more particular sort belong vnto them, viz: prayer,
& belonging to all Others, partly particular, which did After a more particular sort belong unto them, videlicet: prayer,
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(33) part (DIV3)
872
Page 223
2864
and thankesgiuing, &c. As if the Apostle should thus speake;
and thanksgiving, etc. As if the Apostle should thus speak;
cc n1, av p-acp cs dt n1 vmd av vvi;
(33) part (DIV3)
872
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2865
And now to returne againe to the generall duties, and yet such as for the most part belong rather vnto you,
And now to return again to the general duties, and yet such as for the most part belong rather unto you,
cc av pc-acp vvi av p-acp dt j n2, cc av d c-acp p-acp dt av-ds n1 vvb av-c p-acp pn22,
(33) part (DIV3)
873
Page 223
2866
then vnto other persons, and Churches, not so stated or affected as yours, I exhort you to take paines,
then unto other Persons, and Churches, not so stated or affected as yours, I exhort you to take pains,
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(33) part (DIV3)
873
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2867
and to continue in petitions, and requests vnto God, with heed taken that it be not done carelesly and drowsily;
and to continue in petitions, and requests unto God, with heed taken that it be not done carelessly and drowsily;
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(33) part (DIV3)
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Page 224
2868
the which both with continuance, painefulnesse, and watching, must bee done and performed in thanks-giuing, for graces, already receiued.
the which both with Continuance, painfulness, and watching, must be done and performed in thanksgiving, for graces, already received.
dt r-crq av-d p-acp n1, n1, cc vvg, vmb vbi vdn cc vvn p-acp j, c-acp n2, av vvn.
(33) part (DIV3)
873
Page 224
2869
Praying in both sorts, as for all men, and the faithfull aboue others, so especially for mee,
Praying in both sorts, as for all men, and the faithful above Others, so especially for me,
vvg p-acp d n2, c-acp p-acp d n2, cc dt j p-acp n2-jn, av av-j p-acp pno11,
(33) part (DIV3)
874
Page 224
2870
and Timothy, that God would open our mouthes wide;
and Timothy, that God would open our mouths wide;
cc np1, cst np1 vmd vvi po12 n2 j;
(33) part (DIV3)
874
Page 224
2871
as a gate (otherwise shut) is set open, that wee may speake the secrets of CHRIST, naturally, hidden from all men,
as a gate (otherwise shut) is Set open, that we may speak the secrets of CHRIST, naturally, hidden from all men,
c-acp dt n1 (av vvn) vbz vvn j, cst pns12 vmb vvi dt n2-jn pp-f np1, av-j, vvn p-acp d n2,
(33) part (DIV3)
874
Page 224
2872
and by despensation of GOD alwaies to the comming of CHRIST, obscurely knowne to the faithfull,
and by despensation of GOD always to the coming of CHRIST, obscurely known to the faithful,
cc p-acp n1 pp-f np1 av p-acp dt n-vvg pp-f np1, av-j vvn p-acp dt j,
(33) part (DIV3)
874
Page 224
2873
yea to the Angels themselues, for which I am in hold.
yea to the Angels themselves, for which I am in hold.
uh p-acp dt n2 px32, p-acp r-crq pns11 vbm p-acp n1.
(33) part (DIV3)
874
Page 224
2874
In which respect you are yet further to strengthen and stretch out your prayers for mee, that all feare set a part, I may make it manifest,
In which respect you Are yet further to strengthen and stretch out your Prayers for me, that all Fear Set a part, I may make it manifest,
p-acp r-crq n1 pn22 vbr av av-jc pc-acp vvi cc vvi av po22 n2 p-acp pno11, cst d n1 vvi dt n1, pns11 vmb vvi pn31 j,
(33) part (DIV3)
875
Page 224
2875
as it is meete, both in regard of the excellency thereof, and the speciall trust of the Apostleship, which is committed vnto mee.
as it is meet, both in regard of the excellency thereof, and the special trust of the Apostleship, which is committed unto me.
c-acp pn31 vbz j, av-d p-acp n1 pp-f dt n1 av, cc dt j n1 pp-f dt n1, r-crq vbz vvn p-acp pno11.
(33) part (DIV3)
875
Page 224
2876
And seeing you dwell amongst those that are strangers from God walke wisely, that you bee neither infected with their euils,
And seeing you dwell among those that Are Strangers from God walk wisely, that you be neither infected with their evils,
cc vvg pn22 vvb p-acp d cst vbr n2 p-acp np1 vvi av-j, cst pn22 vbb av-d vvn p-acp po32 n2-jn,
(33) part (DIV3)
876
Page 224
2877
nor they haue occasion to speake euill of the truth, and that, by the light of your godly conuersation, they may bee alured to giue care to the truth, therein-following the example of diligent Marchants, that to redeeme their losses that are past, watch to take all oportunity of gayning.
nor they have occasion to speak evil of the truth, and that, by the Light of your godly Conversation, they may be allured to give care to the truth, therein-following the Exampl of diligent Merchants, that to Redeem their losses that Are past, watch to take all opportunity of gaining.
ccx pns32 vhb n1 pc-acp vvi j-jn pp-f dt n1, cc cst, p-acp dt n1 pp-f po22 j n1, pns32 vmb vbi vvn pc-acp vvi n1 p-acp dt n1, j dt n1 pp-f j n2, cst pc-acp vvi po32 n2 cst vbr j, vvb pc-acp vvi d n1 pp-f vvg.
(33) part (DIV3)
876
Page 224
2878
More particularly looke to your speeches, in the wise ordering whereof Christian wisedome is singularly discerned, that it bee alwaies (as sauory meate) wel seasoned,
More particularly look to your Speeches, in the wise ordering whereof Christian Wisdom is singularly discerned, that it be always (as savoury meat) well seasoned,
av-dc av-j vvi p-acp po22 n2, p-acp dt j n-vvg c-crq np1 n1 vbz av-j vvn, cst pn31 vbb av (c-acp j n1) av vvn,
(33) part (DIV3)
877
Page 224
2879
whiles you shal be able to answere euery man according as their particular estates require.
while you shall be able to answer every man according as their particular estates require.
cs pn22 vmb vbi j pc-acp vvi d n1 vvg p-acp po32 j n2 vvi.
(33) part (DIV3)
877
Page 224
2880
The summe is an exhortation vnto certaine Christian duties, especially concerning the Colossians, though belonging also to all Christians.
The sum is an exhortation unto certain Christian duties, especially Concerning the colossians, though belonging also to all Christians.
dt n1 vbz dt n1 p-acp j njp n2, av-j vvg dt njp2, cs vvg av p-acp d np1.
(33) part (DIV3)
878
Page 225
2881
First a duty towards God, viz: prayer. Secondly towards men, how to carry themselues, whether within or without the Church.
First a duty towards God, videlicet: prayer. Secondly towards men, how to carry themselves, whither within or without the Church.
ord dt n1 p-acp np1, av: n1. ord p-acp n2, c-crq pc-acp vvi px32, cs p-acp cc p-acp dt n1.
(33) part (DIV3)
879
Page 225
2882
For prayer in generall, wee are to consider, that it consists on two parts, petition and thankes-giuing, and therefore by prayer hee onely meaneth heere petition, and suit vnto God,
For prayer in general, we Are to Consider, that it consists on two parts, petition and thanksgiving, and Therefore by prayer he only means Here petition, and suit unto God,
p-acp n1 p-acp n1, pns12 vbr pc-acp vvi, cst pn31 vvz p-acp crd n2, vvb cc n1, cc av p-acp n1 pns31 av-j vvz av vvb, cc n1 p-acp np1,
(33) part (DIV3)
881
Page 225
2883
because of the other part, viz thankes-giuing, he after exhorts them them too. Concerning prayer, the excellency of it is not here to bee spoken of:
Because of the other part, videlicet thanksgiving, he After exhorts them them too. Concerning prayer, the excellency of it is not Here to be spoken of:
c-acp pp-f dt j-jn n1, av n1, pns31 p-acp vvz pno32 dt av. vvg n1, dt n1 pp-f pn31 vbz xx av pc-acp vbi vvn pp-f:
(33) part (DIV3)
881
Page 225
2884
as that it is a key to open all Gods treasures, &c.
as that it is a key to open all God's treasures, etc.
c-acp cst pn31 vbz dt n1 pc-acp vvi d ng1 n2, av
(33) part (DIV3)
882
Page 225
2885
But wee are to consider that which the Apostle speaketh of heere, viz: exhorting them to continue,
But we Are to Consider that which the Apostle speaks of Here, videlicet: exhorting them to continue,
cc-acp pns12 vbr pc-acp vvi d r-crq dt n1 vvz pp-f av, av: vvg pno32 pc-acp vvi,
(33) part (DIV3)
883
Page 225
2886
and to bee watchfull vnto prayer: by which, both continuance and feruency in prayer are vnderstood:
and to be watchful unto prayer: by which, both Continuance and fervency in prayer Are understood:
cc pc-acp vbi j p-acp n1: p-acp r-crq, d n1 cc n1 p-acp n1 vbr vvn:
(33) part (DIV3)
883
Page 225
2887
For continuance in prayer, it is the same as to pray alwaies, as the Apostle requireth in another place, when hee saith:
For Continuance in prayer, it is the same as to pray always, as the Apostle requires in Another place, when he Says:
p-acp n1 p-acp n1, pn31 vbz dt d c-acp pc-acp vvi av, c-acp dt n1 vvz p-acp j-jn n1, c-crq pns31 vvz:
(33) part (DIV3)
883
Page 225
2888
pray continually: It is not meant that one should doe nothing but pray: for then wee should not eate nor sleepe. pray continually: It is not meant that one should do nothing but pray: for then we should not eat nor sleep.
vvb av-j: pn31 vbz xx vvn d pi vmd vdi pix cc-acp vvi: c-acp cs pns12 vmd xx vvi ccx vvi.
(33) part (DIV3)
883
Page 225
2889
But hee meaneth that wee ought to keepe a steddy and continued course of prayer, not onely publickely,
But he means that we ought to keep a steady and continued course of prayer, not only publicly,
p-acp pns31 vvz cst pns12 vmd pc-acp vvi dt j cc j-vvn n1 pp-f n1, xx av-j av-j,
(33) part (DIV3)
883
Page 225
2890
but priuately, and particularly in our closets.
but privately, and particularly in our closets.
cc-acp av-j, cc av-j p-acp po12 n2.
(33) part (DIV3)
883
Page 225
2891
For wee haue not onely generall, but particular matters to pray for, which concerne our selues particularly.
For we have not only general, but particular matters to pray for, which concern our selves particularly.
c-acp pns12 vhb xx av-j j, cc-acp j n2 pc-acp vvi p-acp, r-crq vvb po12 n2 av-j.
(33) part (DIV3)
883
Page 225
2892
And the Apostle saith that men are to continue this ordinary course of priuate prayer: For many will beginne, but will soone bee a weary of it:
And the Apostle Says that men Are to continue this ordinary course of private prayer: For many will begin, but will soon be a weary of it:
cc dt n1 vvz d n2 vbr pc-acp vvi d j n1 pp-f j n1: c-acp d vmb vvi, cc-acp vmb av vbi dt j pp-f pn31:
(33) part (DIV3)
884
Page 225
2893
And therefore hee meaneth that the ordinary course, which wee see vsed to bee three times a day ordinarily, is not to bee left off.
And Therefore he means that the ordinary course, which we see used to be three times a day ordinarily, is not to be left off.
cc av pns31 vvz cst dt j n1, r-crq pns12 vvb vvn pc-acp vbi crd n2 dt n1 av-jn, vbz xx pc-acp vbi vvn a-acp.
(33) part (DIV3)
884
Page 226
2894
And therefore it is called the ordinary sacrifice, which was onely in the morning and euening offered,
And Therefore it is called the ordinary sacrifice, which was only in the morning and evening offered,
cc av pn31 vbz vvn dt j n1, r-crq vbds av-j p-acp dt n1 cc n1 vvn,
(33) part (DIV3)
884
Page 226
2895
yet called the continuall sacrifice, because it was continually offered euery day.
yet called the continual sacrifice, Because it was continually offered every day.
av vvn dt j n1, c-acp pn31 vbds av-j vvn d n1.
(33) part (DIV3)
884
Page 226
2896
Secondly, in that hee saith, watch vnto prayers, hee noteth that it must bee a feruent, not a drowsy prayer,
Secondly, in that he Says, watch unto Prayers, he notes that it must be a fervent, not a drowsy prayer,
ord, p-acp cst pns31 vvz, vvb p-acp n2, pns31 vvz cst pn31 vmb vbi dt j, xx dt j n1,
(33) part (DIV3)
885
Page 226
2897
and wee must keepe our mindes close vnto God, that they doe not wander abroad: And that it bee done with earnestnesse, not drowsinesse, which is oft turned into sinne:
and we must keep our minds close unto God, that they do not wander abroad: And that it be done with earnestness, not drowsiness, which is oft turned into sin:
cc pns12 vmb vvi po12 n2 av-j p-acp np1, cst pns32 vdb xx vvi av: cc cst pn31 vbb vdn p-acp n1, xx n1, r-crq vbz av vvn p-acp n1:
(33) part (DIV3)
885
Page 226
2898
which commeth either from the cares of this life, or from sorrow: As the Disciples,
which comes either from the Cares of this life, or from sorrow: As the Disciples,
r-crq vvz d p-acp dt n2 pp-f d n1, cc p-acp n1: p-acp dt n2,
(33) part (DIV3)
885
Page 226
2899
when our Sauiour exhorted them to pray, they by sorrow for his departure were ouer-come with sleepe.
when our Saviour exhorted them to pray, they by sorrow for his departure were overcome with sleep.
c-crq po12 n1 vvd pno32 pc-acp vvi, pns32 p-acp n1 p-acp po31 n1 vbdr vvn p-acp n1.
(33) part (DIV3)
885
Page 226
2900
But furthermore, as wee are to aske in prayer, so wee are to returne vnto the Lord in thankes-giuing, contrary to the custome of men, that are watchfull enough to aske, but returne not with thankes:
But furthermore, as we Are to ask in prayer, so we Are to return unto the Lord in thanksgiving, contrary to the custom of men, that Are watchful enough to ask, but return not with thanks:
p-acp av, c-acp pns12 vbr pc-acp vvi p-acp n1, av pns12 vbr pc-acp vvi p-acp dt n1 p-acp n1, j-jn p-acp dt n1 pp-f n2, cst vbr j av-d pc-acp vvi, cc-acp vvb xx p-acp n2:
(33) part (DIV3)
886
Page 226
2901
and a generall fault it is that wee are long in our Petitions, and short in our Thankesgiuing.
and a general fault it is that we Are long in our Petitions, and short in our Thanksgiving.
cc dt j n1 pn31 vbz cst pns12 vbr j p-acp po12 n2, cc j p-acp po12 n1.
(33) part (DIV3)
886
Page 226
2902
This corruption wee see in the nine Leapers, that were earnest in their petitions vnto CHRIST,
This corruption we see in the nine Leapers, that were earnest in their petitions unto CHRIST,
d n1 pns12 vvb p-acp dt crd n2, cst vbdr j p-acp po32 n2 p-acp np1,
(33) part (DIV3)
887
Page 226
2903
but forgot to giue thankes, when they had receiued their desires.
but forgotten to give thanks, when they had received their Desires.
cc-acp vvd pc-acp vvi n2, c-crq pns32 vhd vvn po32 n2.
(33) part (DIV3)
887
Page 226
2904
But the Apostle exhorts vs to bee as watchfull to thanks-giuing, as to petition, contrary to our corrupt nature.
But the Apostle exhorts us to be as watchful to thanksgiving, as to petition, contrary to our corrupt nature.
p-acp dt n1 vvz pno12 pc-acp vbi a-acp j p-acp j, c-acp pc-acp vvi, j-jn p-acp po12 j n1.
(33) part (DIV3)
888
Page 226
2905
And seeing by reason of the benefits of God wee want, and our great wants, wee haue neede to aske supply of God.
And seeing by reason of the benefits of God we want, and our great Wants, we have need to ask supply of God.
cc vvg p-acp n1 pp-f dt n2 pp-f np1 pns12 vvb, cc po12 j n2, pns12 vhb n1 pc-acp vvi n1 pp-f np1.
(33) part (DIV3)
889
Page 226
2906
So is there none of vs, but wee haue receiued many and ample blessings of God;
So is there none of us, but we have received many and ample blessings of God;
av vbz pc-acp pix pp-f pno12, cc-acp pns12 vhb vvn d cc j n2 pp-f np1;
(33) part (DIV3)
890
Page 226
2907
and therefore haue as iust cause to returne him thankes.
and Therefore have as just cause to return him thanks.
cc av vhb p-acp j n1 pc-acp vvi pno31 n2.
(33) part (DIV3)
890
Page 227
2908
But many men haue their eye all vpon their wants, that they wil neuer look vpon the graces & blessings of God, bestowed on them, whereof they are forgetfull.
But many men have their eye all upon their Wants, that they will never look upon the graces & blessings of God, bestowed on them, whereof they Are forgetful.
p-acp d n2 vhb po32 n1 d p-acp po32 n2, cst pns32 vmb av-x vvi p-acp dt n2 cc n2 pp-f np1, vvn p-acp pno32, c-crq pns32 vbr j.
(33) part (DIV3)
891
Page 227
2909
And as many are faulty in this, so there are more which are guilty of this fault,
And as many Are faulty in this, so there Are more which Are guilty of this fault,
cc p-acp d vbr j p-acp d, av a-acp vbr dc r-crq vbr j pp-f d n1,
(33) part (DIV3)
892
Page 227
2910
as to thinke all is well with them;
as to think all is well with them;
c-acp pc-acp vvi d vbz av p-acp pno32;
(33) part (DIV3)
892
Page 227
2911
and therefore cry Peace, peace to themselues, thinking they haue need of no more grace of God:
and Therefore cry Peace, peace to themselves, thinking they have need of no more grace of God:
cc av vvb n1, uh-n p-acp px32, vvg pns32 vhb n1 pp-f dx dc n1 pp-f np1:
(33) part (DIV3)
892
Page 227
2912
and therefore neglect to cry and sue vnto God earnestly for further graces and mercies.
and Therefore neglect to cry and sue unto God earnestly for further graces and Mercies.
cc av vvb pc-acp vvi cc vvi p-acp np1 av-j p-acp jc n2 cc n2.
(33) part (DIV3)
892
Page 227
2913
And as it is a generall sinne, in regard of mens particular estate, so also in regard of the generall estate of the Church.
And as it is a general sin, in regard of men's particular estate, so also in regard of the general estate of the Church.
cc c-acp pn31 vbz dt j n1, p-acp n1 pp-f ng2 j n1, av av p-acp n1 pp-f dt j n1 pp-f dt n1.
(33) part (DIV3)
892
Page 227
2914
This is a generall sinne, that men forget to pray for things she needs, and to giue thankes for fauours shewed her.
This is a general sin, that men forget to pray for things she needs, and to give thanks for favours showed her.
d vbz dt j n1, cst n2 vvb pc-acp vvi p-acp n2 pns31 vvz, cc pc-acp vvi n2 p-acp n2 vvd pno31.
(33) part (DIV3)
892
Page 227
2915
And many there are, who haue their eyes still vpon the wants and blemishes of the Church,
And many there Are, who have their eyes still upon the Wants and blemishes of the Church,
cc d a-acp vbr, r-crq vhb po32 n2 av p-acp dt n2 cc n2 pp-f dt n1,
(33) part (DIV3)
893
Page 227
2916
and are still crying out vpon them;
and Are still crying out upon them;
cc vbr av vvg av p-acp pno32;
(33) part (DIV3)
893
Page 227
2917
And because of that, are neuer thankfull vnto God for those mercies that God hath bestowed vpon the Church,
And Because of that, Are never thankful unto God for those Mercies that God hath bestowed upon the Church,
cc c-acp pp-f d, vbr av j p-acp np1 p-acp d n2 cst np1 vhz vvn p-acp dt n1,
(33) part (DIV3)
893
Page 227
2918
as the Word, and Sacraments, which they may freely come vnto in peace:
as the Word, and Sacraments, which they may freely come unto in peace:
c-acp dt n1, cc n2, r-crq pns32 vmb av-j vvi p-acp p-acp n1:
(33) part (DIV3)
893
Page 227
2919
yet they say, that all is but as Popery, so vnthankfull vnto God are they for these mercies, contemning them,
yet they say, that all is but as Popery, so unthankful unto God Are they for these Mercies, contemning them,
av pns32 vvb, cst d vbz cc-acp c-acp n1, av j p-acp np1 vbr pns32 p-acp d n2, vvg pno32,
(33) part (DIV3)
893
Page 227
2920
as nothing, because they want those which are are also conuenient.
as nothing, Because they want those which Are Are also convenient.
c-acp pix, c-acp pns32 vvb d r-crq vbr vbr av j.
(33) part (DIV3)
893
Page 227
2921
Another sort of people in the Church there are that seeing themselues better then other Churches, in other places, content themselues with their estate, which they haue,
another sort of people in the Church there Are that seeing themselves better then other Churches, in other places, content themselves with their estate, which they have,
j-jn n1 pp-f n1 p-acp dt n1 pc-acp vbr cst vvg px32 av-jc cs j-jn n2, p-acp j-jn n2, vvi px32 p-acp po32 n1, r-crq pns32 vhb,
(33) part (DIV3)
894
Page 227
2922
as though there could bee no amendment, nor remouall of those corruptions which are yet remaining:
as though there could be no amendment, nor removal of those corruptions which Are yet remaining:
c-acp cs a-acp vmd vbi dx n1, ccx n1 pp-f d n2 r-crq vbr av vvg:
(33) part (DIV3)
894
Page 227
2923
whereas yet there ought to bee this care in euery one of vs, that as we ought to be thankefull for the mercies.
whereas yet there ought to be this care in every one of us, that as we ought to be thankful for the Mercies.
cs av pc-acp vmd p-acp vbi d n1 p-acp d crd pp-f pno12, cst c-acp pns12 vmd pc-acp vbi j p-acp dt n2.
(33) part (DIV3)
894
Page 228
2924
God giueth vnto the Church, which are to be thanked for; so further we being not our selues by our place able to reforme the wants,
God gives unto the Church, which Are to be thanked for; so further we being not our selves by our place able to reform the Wants,
np1 vvz p-acp dt n1, r-crq vbr pc-acp vbi vvn p-acp; av av-j pns12 vbg xx po12 n2 p-acp po12 n1 j pc-acp vvi dt n2,
(33) part (DIV3)
894
Page 228
2925
yet ought wee to goe to the Lord for redresse.
yet ought we to go to the Lord for redress.
av vmd pns12 pc-acp vvi p-acp dt n1 p-acp n1.
(33) part (DIV3)
894
Page 228
2926
And the Magistrates especially are to labour for the reformation, according to the word of God, of those things that are amisse.
And the Magistrates especially Are to labour for the Reformation, according to the word of God, of those things that Are amiss.
cc dt n2 av-j vbr pc-acp vvi p-acp dt n1, vvg p-acp dt n1 pp-f np1, pp-f d n2 cst vbr av.
(33) part (DIV3)
895
Page 228
2927
And thus much of prayer in generall. Then he commeth to exhort them to pray particularly, for them which were Ministers.
And thus much of prayer in general. Then he comes to exhort them to pray particularly, for them which were Ministers.
cc av d pp-f n1 p-acp n1. av pns31 vvz pc-acp vvi pno32 pc-acp vvi av-j, p-acp pno32 r-crq vbdr n2.
(33) part (DIV3)
895
Page 228
2928
Indeed praier is a principall duty, which a man can performe vnto others;
Indeed prayer is a principal duty, which a man can perform unto Others;
np1 n1 vbz dt j-jn n1, r-crq dt n1 vmb vvi p-acp n2-jn;
(33) part (DIV3)
896
Page 228
2929
which duty we owe to all men, but especially to those which are ouer vs; as the Magistrates, though euill, much more if they be religious.
which duty we owe to all men, but especially to those which Are over us; as the Magistrates, though evil, much more if they be religious.
r-crq n1 pns12 vvb p-acp d n2, cc-acp av-j p-acp d r-crq vbr p-acp pno12; p-acp dt n2, cs j-jn, d dc cs pns32 vbb j.
(33) part (DIV3)
896
Page 228
2930
And as for others, so for the Ministers wee are to bee carefull to pray for them;
And as for Others, so for the Ministers we Are to be careful to pray for them;
cc c-acp p-acp n2-jn, av p-acp dt n2 pns12 vbr pc-acp vbi j p-acp vvb p-acp pno32;
(33) part (DIV3)
896
Page 228
2931
because the Lord hath set them to be the speciall meanes of his glory in the ministery of his Word, wherein they aduance the kingdome of Christ.
Because the Lord hath Set them to be the special means of his glory in the Ministry of his Word, wherein they advance the Kingdom of christ.
c-acp dt n1 vhz vvn pno32 pc-acp vbi dt j n2 pp-f po31 n1 p-acp dt n1 pp-f po31 n1, c-crq pns32 vvi dt n1 pp-f np1.
(33) part (DIV3)
896
Page 228
2932
Againe, they are the meanes of our calling, by deliuering the word of God for vs;
Again, they Are the means of our calling, by delivering the word of God for us;
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(33) part (DIV3)
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and therefore they are the ordinary meanes of our saluation. Againe, they are to be prayed for;
and Therefore they Are the ordinary means of our salvation. Again, they Are to be prayed for;
cc av pns32 vbr dt j n2 pp-f po12 n1. av, pns32 vbr pc-acp vbi vvn p-acp;
(33) part (DIV3)
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because in their fall the Diuels kingdome is exalted:
Because in their fallen the Devils Kingdom is exalted:
c-acp p-acp po32 vvb dt ng1 n1 vbz vvn:
(33) part (DIV3)
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And contrariwise, by their standing the Diuels fall is procured, and the kingdome of God aduanced.
And contrariwise, by their standing the Devils fallen is procured, and the Kingdom of God advanced.
cc av, p-acp po32 vvg dt ng1 n1 vbz vvn, cc dt n1 pp-f np1 vvd.
(33) part (DIV3)
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And we are to pray for them, that they may both teach, admonish, comfort, and exhort, and reproue vs for our good.
And we Are to pray for them, that they may both teach, admonish, Comfort, and exhort, and reprove us for our good.
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(33) part (DIV3)
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And the Apostle teacheth them the cause why they should pray for him, viz. that he may be losed:
And the Apostle Teaches them the cause why they should pray for him, viz. that he may be losed:
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(33) part (DIV3)
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viz. seeing now he was in prison, and could not preach, as before time, indeed being bound,viz. seeing now he was in prison, and could not preach, as before time, indeed being bound,
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(33) part (DIV3)
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yet the word was not bound:
yet the word was not bound:
av dt n1 vbds xx vvn:
(33) part (DIV3)
898
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for he laboured by Letters and Epistles, which hee sent abroad to this Citty, and that Citty:
for he laboured by Letters and Epistles, which he sent abroad to this city, and that city:
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(33) part (DIV3)
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And therefore he wils them to pray that he may haue free liberty to speake:
And Therefore he wills them to pray that he may have free liberty to speak:
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(33) part (DIV3)
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and therefore compares the opening of his mouth to a doore, that it may be throughly opened, to preach the whole will of God to all men freely, without any flattery, or restraint. And he giueth a reason that they should pray for the opening of their mouthes,
and Therefore compares the opening of his Mouth to a door, that it may be thoroughly opened, to preach the Whole will of God to all men freely, without any flattery, or restraint. And he gives a reason that they should pray for the opening of their mouths,
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(33) part (DIV3)
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because it is a Mystery; signifying that the Gospell is a hid thing, a thing hid from the wit and reason of men:
Because it is a Mystery; signifying that the Gospel is a hid thing, a thing hid from the wit and reason of men:
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(33) part (DIV3)
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for howsoeuer the knowledge that there is a God, and the creation be no mysteries,
for howsoever the knowledge that there is a God, and the creation be no Mysteres,
c-acp c-acp dt n1 d a-acp vbz dt n1, cc dt n1 vbb dx n2,
(33) part (DIV3)
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because euery one hath that knowledge naturally in him, though the Atheists would gladly put out that light:
Because every one hath that knowledge naturally in him, though the Atheists would gladly put out that Light:
c-acp d pi vhz d n1 av-j p-acp pno31, cs dt n2 vmd av-j vvi av d n1:
(33) part (DIV3)
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yet the redemption by our Sauiour Christ is a mystery hid from the reason of Men and Angels, before it was reueled.
yet the redemption by our Saviour christ is a mystery hid from the reason of Men and Angels, before it was revealed.
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(33) part (DIV3)
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Againe, it is a mystery, because in a sort it was hid from the Iewes, before the comming of Christ, being not so plainly knowne as afterward.
Again, it is a mystery, Because in a sort it was hid from the Iewes, before the coming of christ, being not so plainly known as afterwards.
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(33) part (DIV3)
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And seeing it is a secret of God, we ought to desire to haue it opened, as men will be desirous to know the secret councels of a Prince when they are published.
And seeing it is a secret of God, we ought to desire to have it opened, as men will be desirous to know the secret Counsels of a Prince when they Are published.
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(33) part (DIV3)
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And he saith further, that they pray that hee may speake as he ought to speake: which is in Matter, Manner.
And he Says further, that they pray that he may speak as he ought to speak: which is in Matter, Manner.
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(33) part (DIV3)
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Matter, that he may teach the truth of God, and all the truth of God, as the Apostle saith to the Ephesians. Matter, that he may teach the truth of God, and all the truth of God, as the Apostle Says to the Ephesians.
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(33) part (DIV3)
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Secondly, that hee may preach that is was profita•le, and therefore not those things that tend to breed contentions.
Secondly, that he may preach that is was profita•le, and Therefore not those things that tend to breed contentions.
ord, cst pns31 vmb vvi cst vbz vbds j, cc av xx d n2 cst vvb pc-acp vvi n2.
(33) part (DIV3)
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Thirdly, men ought not onely to pray that the Minister speake truth, & that profitable truth,
Thirdly, men ought not only to pray that the Minister speak truth, & that profitable truth,
ord, n2 vmd xx av-j pc-acp vvi cst dt n1 vvb n1, cc cst j n1,
(33) part (DIV3)
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but those things especially which the people haue most need of: for some things are more needfull for one people then for another.
but those things especially which the people have most need of: for Some things Are more needful for one people then for Another.
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(33) part (DIV3)
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The Manner, that it be done with the loue of God sincerely, and with the loue of the people,
The Manner, that it be done with the love of God sincerely, and with the love of the people,
dt n1, cst pn31 vbb vdn p-acp dt vvb pp-f np1 av-j, cc p-acp dt vvb pp-f dt n1,
(33) part (DIV3)
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and desire of their good: and that it be done, not with the feare of any man, or pleasing any:
and desire of their good: and that it be done, not with the Fear of any man, or pleasing any:
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(33) part (DIV3)
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nor of enuy, malice, nor any other euill affection, and boyling of heart. But as the Apostle Peter saith:
nor of envy, malice, nor any other evil affection, and boiling of heart. But as the Apostle Peter Says:
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(33) part (DIV3)
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Let him that speaketh, speake as the words and Oracles of God. Thus much of the duty to God. Let him that speaks, speak as the words and Oracles of God. Thus much of the duty to God.
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(33) part (DIV3)
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Towards Men, he exhorteth to duties also: for he saith: Walke wisely towards them that are without. Towards Men, he exhorteth to duties also: for he Says: Walk wisely towards them that Are without.
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(33) part (DIV3)
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In the Epistle to the Ephesian• he vseth the selfe-same words, but there generally towards all men:
In the Epistle to the Ephesian• he uses the selfsame words, but there generally towards all men:
p-acp dt n1 p-acp dt np1 pns31 vvz dt d n2, p-acp a-acp av-j p-acp d n2:
(33) part (DIV3)
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But here he vseth it particularly, to walke wisely, to those that were without.
But Here he uses it particularly, to walk wisely, to those that were without.
cc-acp av pns31 vvz pn31 av-j, pc-acp vvi av-j, p-acp d cst vbdr p-acp.
(33) part (DIV3)
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For besides Christians there were in this Citty Heathen men vncalled, and Iewes, which held of their ceremonies;
For beside Christians there were in this city Heathen men uncalled, and Iewes, which held of their ceremonies;
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(33) part (DIV3)
904
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and therefore the Apostle willeth them to walke wisely, because the corruption of men is ready to catch any thing against the Gospell, by the professors of it, speaking ill of it,
and Therefore the Apostle wills them to walk wisely, Because the corruption of men is ready to catch any thing against the Gospel, by the professors of it, speaking ill of it,
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(33) part (DIV3)
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if they spy euill in them. And also errour is like to a Canker, that if it begin, it spreadeth further,
if they spy evil in them. And also error is like to a Canker, that if it begin, it spreadeth further,
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(33) part (DIV3)
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and corrupteth as it goeth, 2. Tim. 2. 15. The end of the 29 Sermon.
and corrupteth as it Goes, 2. Tim. 2. 15. The end of the 29 Sermon.
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(33) part (DIV3)
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The 30. Sermon. COLOSS. 4. V. 7. to the 12. 7 Tychichus our beloued brother, and faithfull Mininister, and fellow seruant in the Lord, shall declare vnto you my whole state.
The 30. Sermon. COLOSS. 4. V. 7. to the 12. 7 Tychichus our Beloved brother, and faithful Minister, and fellow servant in the Lord, shall declare unto you my Whole state.
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(34) sermon (DIV2)
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8 Whom I haue sent vnto you for the same purpose, that he might know your state, and might comfort your hearts.
8 Whom I have sent unto you for the same purpose, that he might know your state, and might Comfort your hearts.
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(34) sermon (DIV2)
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9 With Onesimus a faithfull & a beloued brother, who is one of you. They shall shew you of all things here.
9 With Onesimus a faithful & a Beloved brother, who is one of you. They shall show you of all things Here.
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(34) sermon (DIV2)
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10 Aristarchus my prison-fellow saluteth you, and Marcus, Barnabas sisters sonne (touching whom ye receiued commandements.
10 Aristarchus my prison-fellow salutes you, and Marcus, Barnabas Sisters son (touching whom you received Commandments.
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(34) sermon (DIV2)
908
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If he come vnto you, receiue him.) 11 And Iesus, which is called Iustus, which are of the circumcision.
If he come unto you, receive him.) 11 And Iesus, which is called Justus, which Are of the circumcision.
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(34) sermon (DIV2)
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These onely are my work-fellowes vnto the kingdome of God, which haue been vnto my consolation.
These only Are my work-fellows unto the Kingdom of God, which have been unto my consolation.
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(34) sermon (DIV2)
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WE haue heard how the Apostle hauing first admonished and taught of the things belonging to all Christians, proceeded to those things which belonged to euery particular estate of Christians.
WE have herd how the Apostle having First admonished and taught of the things belonging to all Christians, proceeded to those things which belonged to every particular estate of Christians.
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(34) sermon (DIV2)
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And now he shutteth vp his Epistle with certaine other things, which are neither generall, nor particular, but of a middle sort.
And now he shutteth up his Epistle with certain other things, which Are neither general, nor particular, but of a middle sort.
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(34) sermon (DIV2)
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In the loue and care I beare vnto you, I haue sent Tychicus vnto you who shall informe you of all my estate, whereof I know you will be glad to heare:
In the love and care I bear unto you, I have sent Tychicus unto you who shall inform you of all my estate, whereof I know you will be glad to hear:
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(34) sermon (DIV2)
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whom that you may receiue as it becommeth, I commend vnto you for a brother, worthy to be beloued:
whom that you may receive as it becomes, I commend unto you for a brother, worthy to be Beloved:
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(34) sermon (DIV2)
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also for a faithfull Minister, and my fellow in the Lords seruice.
also for a faithful Minister, and my fellow in the lords service.
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(34) sermon (DIV2)
911
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Whom I haue sent, as to let you vnderstand of mine affaires, so to know what case you are in, thereof to make report vnto me,
Whom I have sent, as to let you understand of mine affairs, so to know what case you Are in, thereof to make report unto me,
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(34) sermon (DIV2)
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and especially that he may comfort you at the heart, against the storme of persecution raised against you.
and especially that he may Comfort you At the heart, against the storm of persecution raised against you.
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(34) sermon (DIV2)
912
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And with him, that the embassage may haue more authority, and that in the mouth of 2. witnesses, the things concerning you or me, may be better assured, I sent Onesimus ▪ a brother both faithfull and worthy to be beloued, howsoeuer he hath slipped in time past;
And with him, that the Embassy may have more Authority, and that in the Mouth of 2. Witnesses, the things Concerning you or me, may be better assured, I sent Onesimus ▪ a brother both faithful and worthy to be Beloved, howsoever he hath slipped in time past;
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(34) sermon (DIV2)
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who is also one of the members of the same Church:
who is also one of the members of the same Church:
r-crq vbz av crd pp-f dt n2 pp-f dt d n1:
(34) sermon (DIV2)
913
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these two shall giue you to vnderstand of all things that may concerne you, that are done in those parts. Aristarchus in loue saluteth you.
these two shall give you to understand of all things that may concern you, that Are done in those parts. Aristarchus in love salutes you.
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(34) sermon (DIV2)
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So doth Marke and Iesus: whom that you may be prouoked to loue againe, I would haue you to vnderstand, that touching Aristarcus, he is me, fellow prisoner for the Gospell:
So does Mark and Iesus: whom that you may be provoked to love again, I would have you to understand, that touching Aristarchus, he is me, fellow prisoner for the Gospel:
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(34) sermon (DIV2)
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touching Marke, he is sister sonne to Baraabas, that not able seruant of God, of whom you haue had commandement, that if hee come vnto you, you should receiue him accordingly.
touching Mark, he is sister son to Baraabas, that not able servant of God, of whom you have had Commandment, that if he come unto you, you should receive him accordingly.
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(34) sermon (DIV2)
915
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2983
And touching Iesus, his conuersation hath bene such as thereby he hath gotten the surname of.
And touching Iesus, his Conversation hath be such as thereby he hath got the surname of.
cc vvg np1, po31 n1 vhz vbn d c-acp av pns31 vhz vvn dt n1 pp-f.
(34) sermon (DIV2)
916
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Iust. And of them all three together, there are great causes why you should respect them,Just And of them all three together, there Are great Causes why you should respect them,
zz cc pp-f pno32 d crd av, pc-acp vbr j n2 c-crq pn22 vmd vvi pno32,
(34) sermon (DIV2)
916
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for that they are of the race of the Iewes, with whom God hath made speciall couenant:
for that they Are of the raze of the Iewes, with whom God hath made special Covenant:
c-acp cst pns32 vbr pp-f dt n1 pp-f dt np2, p-acp ro-crq np1 vhz vvn j n1:
(34) sermon (DIV2)
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especially seeing that of so great a number of Iewes that are here, onely these three, helpe to aduance the kingdome of heauen by giuing assistance vnto mee.
especially seeing that of so great a number of Iewes that Are Here, only these three, help to advance the Kingdom of heaven by giving assistance unto me.
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(34) sermon (DIV2)
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The summe of all which, as well of this, as of that that followeth to the end of the Epistle, is to giue to vnderstand their mutual estate,
The sum of all which, as well of this, as of that that follows to the end of the Epistle, is to give to understand their mutual estate,
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(34) sermon (DIV2)
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as well his to them, as theirs to him, together with certaine salutations from some, and to some.
as well his to them, as theirs to him, together with certain salutations from Some, and to Some.
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(34) sermon (DIV2)
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But first we are to speak of that in the former Text, which remaineth to be handled, wherein the Apostle had exhorted them to walk wisely, & warily. One sort of wisedome is that they be not infected by the pitch and canker of the naughty corruption of the wicked.
But First we Are to speak of that in the former Text, which remains to be handled, wherein the Apostle had exhorted them to walk wisely, & warily. One sort of Wisdom is that they be not infected by the pitch and canker of the naughty corruption of the wicked.
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(34) sermon (DIV2)
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Secondly, that they so walk towards the strangers, that they giue no occasion to them to speake euill of the Gospell,
Secondly, that they so walk towards the Strangers, that they give no occasion to them to speak evil of the Gospel,
ord, cst pns32 av vvb p-acp dt n2, cst pns32 vvb dx n1 p-acp pno32 pc-acp vvi j-jn pp-f dt n1,
(34) sermon (DIV2)
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and that by their godly conuersation those without may be called to the truth.
and that by their godly Conversation those without may be called to the truth.
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And it is necessary that dwelling among wicked mē we should walke warily and wisely, that wee bee not corrupted by them,
And it is necessary that Dwelling among wicked men we should walk warily and wisely, that we be not corrupted by them,
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because by reason of the infection remaining in vs, wee are as ready to take infection from others,
Because by reason of the infection remaining in us, we Are as ready to take infection from Others,
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as the tinder to take fire.
as the tinder to take fire.
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Which how dangerous it is, we reade in the example of diuers of the notable seruants of God:
Which how dangerous it is, we read in the Exampl of diverse of the notable Servants of God:
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As of Lot, who by couetousnesse choosing to liue in the fattest country of Sodom, learned their to be drunken, with which he was ouertaken by his daughters.
As of Lot, who by covetousness choosing to live in the Fattest country of Sodom, learned their to be drunken, with which he was overtaken by his daughters.
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And Ioseph himselfe though a notable yong man, as the like was not in those daies,
And Ioseph himself though a notable young man, as the like was not in those days,
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yet in the Court of Pharoah learned to Court it and dissemble, & sweare fearefully by the life of Pharaoh: And therefore much more ought we to take heed of this infection.
yet in the Court of Pharaoh learned to Court it and dissemble, & swear fearfully by the life of Pharaoh: And Therefore much more ought we to take heed of this infection.
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Another cause why we should take heed of walking wisely, is because the wicked will be ready to take all occasions of speaking euil of vs. And the occasiōs are diuers, that the infidels wil haue regard vnto:
another cause why we should take heed of walking wisely, is Because the wicked will be ready to take all occasions of speaking evil of us And the occasions Are diverse, that the Infidels will have regard unto:
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as in the 1. Thess. 4. the Apostle bids them to walke quietly, not to be trouble some:
as in the 1. Thess 4. the Apostle bids them to walk quietly, not to be trouble Some:
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for they will marke, if we be such as be busy to meddle in other mens matters,
for they will mark, if we be such as be busy to meddle in other men's matters,
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and therefore we ought to be ware of that, which without wisedom we cannot auoid.
and Therefore we ought to be aware of that, which without Wisdom we cannot avoid.
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Againe, they will marke whether men be laborious in their vocation, that they labour with their owne hands,
Again, they will mark whither men be laborious in their vocation, that they labour with their own hands,
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therefore the Apostle bids vs worke with our owne hands.
Therefore the Apostle bids us work with our own hands.
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For it is a shame that we by idlenesse should be constrayned to beg at their dores, which will be a cause to make them blame our religion.
For it is a shame that we by idleness should be constrained to beg At their doors, which will be a cause to make them blame our Religion.
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Thirdly, another cause why we should walke wisely is to the end that we might call thē to repentāce by our godly conuersation, hauing care especially to be wary in those things, which the aduersaries of the Gospell haue by the light of nature a speciall in-sight in ▪ els we shall be a great offence vnto them.
Thirdly, Another cause why we should walk wisely is to the end that we might call them to Repentance by our godly Conversation, having care especially to be wary in those things, which the Adversaries of the Gospel have by the Light of nature a special insight in ▪ Else we shall be a great offence unto them.
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Lastly, that men, that speake ill of vs, might be ashamed. After the Apostle exhorteth to another matter, that we redeeme the time:
Lastly, that men, that speak ill of us, might be ashamed. After the Apostle exhorteth to Another matter, that we Redeem the time:
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the word signifieth an oportunity of time, and fitnesse. Which warynesse the Apostle draweth from the practise of marchants, that hauing had any great losse, they will watch all markets,
the word signifies an opportunity of time, and fitness. Which warynesse the Apostle draws from the practice of Merchants, that having had any great loss, they will watch all Markets,
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and oportunities to recouer that losse, which they haue had, and to make vp the breach, they haue made in their substāce,
and opportunities to recover that loss, which they have had, and to make up the breach, they have made in their substance,
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so are we to watch to recouer, that we haue lost. by taking all good oportunity.
so Are we to watch to recover, that we have lost. by taking all good opportunity.
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And we are to do as the wayfaring man, that hauing slep't to long, or been to long at dinner, will make the more hast after.
And we Are to do as the wayfaring man, that having slept to long, or been to long At dinner, will make the more hast After.
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So ought we to consider how in our life time we haue spent the time lent vs by God,
So ought we to Consider how in our life time we have spent the time lent us by God,
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and wherein we haue been behind hand in the seruice of God.
and wherein we have been behind hand in the service of God.
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That whereas if our life were a 1000. yeares, (as none neuer came vnto, which yet is but a momēt to the life to come) it were too little to spend in the seruice of God.
That whereas if our life were a 1000. Years, (as none never Come unto, which yet is but a moment to the life to come) it were too little to spend in the service of God.
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And therefore if any of it hath not been so spent, we are to be carefull to indeuour our selues according as the Apostle Peter exhorts vs, that,
And Therefore if any of it hath not been so spent, we Are to be careful to endeavour our selves according as the Apostle Peter exhorts us, that,
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if we haue spent the time in drunkenesse gluttony, lusts, wantonnesse, we should now leaue. Redeeming the time: signifying that if possible we can, we are to buy it out,
if we have spent the time in Drunkenness gluttony, Lustiest, wantonness, we should now leave. Redeeming the time: signifying that if possible we can, we Are to buy it out,
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and to buy it out euen with much money, nay with our life it selfe, if need be.
and to buy it out even with much money, nay with our life it self, if need be.
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And therefore it sheweth the notable corruption of vs, that the time, which we ought to redeeme and buy out by much cost, we are so carelesse of it ▪ that we spend it in our worldly gaynes and pleasures.
And Therefore it shows the notable corruption of us, that the time, which we ought to Redeem and buy out by much cost, we Are so careless of it ▪ that we spend it in our worldly gains and pleasures.
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And therefore we see how men fpend and passe the time in cards and dice, and other vanities.
And Therefore we see how men fpend and pass the time in cards and dice, and other vanities.
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We see our Sauiour Christ Luke 14. being on the Saboth called to a feast, see how he redeemeth the time.
We see our Saviour christ Lycia 14. being on the Sabbath called to a feast, see how he Redeemeth the time.
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First seing them striue for high places, he there taketh occasion to tell them a no•able doctrine, not to exalt themselues:
First sing them strive for high places, he there Takes occasion to tell them a no•able Doctrine, not to exalt themselves:
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and againe he counsels them to bid the poore.
and again he Counsels them to bid the poor.
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And further, vpon the speach of a man, which said, Blessed is he, that eateth bread in the kingdome of God, he propounded a parable to instruct them therein.
And further, upon the speech of a man, which said, Blessed is he, that Eateth bred in the Kingdom of God, he propounded a parable to instruct them therein.
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Another notable example of our Sauiour Christ, that redeemed the time, he we see in his taking occasion with the poore woman, which was an harlot, to call her, Ioh. 4. And after, with the disciples, one seeing the haruest taketh occasion to giue a notable speech to his Disciples, to pray vnto the Lord to send forth reapers into his spirituall haruest:
another notable Exampl of our Saviour christ, that redeemed the time, he we see in his taking occasion with the poor woman, which was an harlot, to call her, John 4. And After, with the Disciples, one seeing the harvest Takes occasion to give a notable speech to his Disciples, to pray unto the Lord to send forth reapers into his spiritual harvest:
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which teacheth vs to redeeme, and take all good occasions of speaking and doing good things; which Teaches us to Redeem, and take all good occasions of speaking and doing good things;
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contrary to the wretched practise of filthy persons, that take all occasions of filthy speeches and deeds,
contrary to the wretched practice of filthy Persons, that take all occasions of filthy Speeches and Deeds,
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as of Herodias against Iohn Baptist, Marke 6. 23. 24.
as of Herodias against John Baptist, Mark 6. 23. 24.
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After hee commeth to a notable doctrine about the tongue, that in regard of their godly conuersation to the Infidels they should haue especiall regard to vse their tongues wel.
After he comes to a notable Doctrine about the tongue, that in regard of their godly Conversation to the Infidels they should have especial regard to use their tongues well.
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For it is as a rudder of a ship, or fire, that being well vsed is profitable, if otherwise dangerous:
For it is as a rudder of a ship, or fire, that being well used is profitable, if otherwise dangerous:
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And hee will haue them to order their tongues wisely, that their speech be seasoned, viz: that they know when to speake, when to bee silent: And in speaking that they know how to speake according to the persons present,
And he will have them to order their tongues wisely, that their speech be seasoned, videlicet: that they know when to speak, when to be silent: And in speaking that they know how to speak according to the Persons present,
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so to direct the speach according as is most fit for euery ones condition & estate.
so to Direct the speech according as is most fit for every ones condition & estate.
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Which as it is requisite in the Minister, so in all men: Therefore the Apostle wils Tymothie to admonish an old man, as it becommeth a father,
Which as it is requisite in the Minister, so in all men: Therefore the Apostle wills Timothy to admonish an old man, as it becomes a father,
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and the yong men as brethren: And Salomon saith, Answere not a foole according to his folly, viz: in words and babbling:
and the young men as brothers: And Solomon Says, Answer not a fool according to his folly, videlicet: in words and babbling:
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for that will breed further brabling without end.
for that will breed further brabbling without end.
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And yet answere him in his folly, to stoppe his mouth, meaning, according as is most fit for to be answered vnto him, least he be wise in his owne conceite.
And yet answer him in his folly, to stop his Mouth, meaning, according as is most fit for to be answered unto him, least he be wise in his own conceit.
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In this Text the Apostle sendeth these messengers to vnderstand the estate of the Church, and to signifie their estate: In this Text the Apostle sends these messengers to understand the estate of the Church, and to signify their estate:
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and further for mutuall comfort, and to strengthen the Church: he therefore sendeth these worthy men, Tychicus and Onesimus.
and further for mutual Comfort, and to strengthen the Church: he Therefore sends these worthy men, Tychicus and Onesimus.
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Heere we learne that it is a necessary duty for the Minister to know the estate of his Flock,
Here we Learn that it is a necessary duty for the Minister to know the estate of his Flock,
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and for the Flocke to know the estate of the Minister: For the Minister, it is necessary that he know.
and for the Flock to know the estate of the Minister: For the Minister, it is necessary that he know.
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For as a good Shepeheard will know the estate of his Flocke, so ought the Minister of his spirituall charge, that hee may accordingly lay forth vnto them his admonitions, exhortations,
For as a good Shepherd will know the estate of his Flock, so ought the Minister of his spiritual charge, that he may accordingly lay forth unto them his admonitions, exhortations,
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and may commend them in their wants vnto God. The people are to vnderstand the state of the Minister:
and may commend them in their Wants unto God. The people Are to understand the state of the Minister:
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not to the end to pry out his faultes to haue matter to accuse him, as the custome is now: not to the end to pry out his Faults to have matter to accuse him, as the custom is now:
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but to the end they admonish him, if hee bee faulty, as after shall appeare in the end of this Epistle.
but to the end they admonish him, if he be faulty, as After shall appear in the end of this Epistle.
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Secondly, that if there be any such want, they may the more commend their Minister vnto God, to haue supply for their instruction.
Secondly, that if there be any such want, they may the more commend their Minister unto God, to have supply for their instruction.
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So is the Minister also to do for the people, And so is the duty of euery Christian to enquire of the state of the Churches,
So is the Minister also to do for the people, And so is the duty of every Christian to inquire of the state of the Churches,
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and of the Ministers in all places, to the end that for the good wee may bee thankfull vnto God,
and of the Ministers in all places, to the end that for the good we may be thankful unto God,
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for any euill we may be earnest vnto God in prayer.
for any evil we may be earnest unto God in prayer.
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Men for the end their Marchandize may prosper, will bee inquisitiue of the state of the place, and of the traffique:
Men for the end their Merchandise may prosper, will be inquisitive of the state of the place, and of the traffic:
n2 p-acp dt n1 po32 n1 vmb vvi, vmb vbi j pp-f dt n1 pp-f dt n1, cc pp-f dt n1:
(34) sermon (DIV2)
938
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Much more ought wee to bee of the Churches of God.
Much more ought we to be of the Churches of God.
av-d dc vmd pns12 pc-acp vbi pp-f dt n2 pp-f np1.
(34) sermon (DIV2)
938
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And therefore wee see an example in Nehemiah that when Embassadours came vnto the King out of his Country, hee was inquisitiue of their estate,
And Therefore we see an Exampl in Nehemiah that when ambassadors Come unto the King out of his Country, he was inquisitive of their estate,
cc av pns12 vvb dt n1 p-acp np1 cst c-crq n2 vvd p-acp dt n1 av pp-f po31 n1, pns31 vbds j pp-f po32 n1,
(34) sermon (DIV2)
938
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and went vnto the Lord in prayer, in regard of their great afflictions: So ought we to do.
and went unto the Lord in prayer, in regard of their great afflictions: So ought we to do.
cc vvd p-acp dt n1 p-acp n1, p-acp n1 pp-f po32 j n2: av vmd pns12 pc-acp vdi.
(34) sermon (DIV2)
938
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Here also we see the great loue of the Apostle that parteth with Onesimus, which (as is in the Epistle to Philemon ) had bene vnthrifty,
Here also we see the great love of the Apostle that parts with Onesimus, which (as is in the Epistle to Philemon) had be unthrifty,
av av pns12 vvb dt j n1 pp-f dt n1 cst vvz p-acp np1, r-crq (c-acp vbz p-acp dt n1 p-acp np1) vhd vbn j,
(34) sermon (DIV2)
939
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but was now very profitable vnto the Apostle:
but was now very profitable unto the Apostle:
cc-acp vbds av av j p-acp dt n1:
(34) sermon (DIV2)
939
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and therefore writeth to Philemon, that if hee would receiue him, hee should, yet hee was very profitable vnto him.
and Therefore Writeth to Philemon, that if he would receive him, he should, yet he was very profitable unto him.
cc av vvz p-acp np1, cst cs pns31 vmd vvi pno31, pns31 vmd, av pns31 vbds av j p-acp pno31.
(34) sermon (DIV2)
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And notwithstanding he sendeth him to the Colossians, and spareth him from himselfe, which was much more to spare Tychicus, which was a Minister.
And notwithstanding he sends him to the colossians, and spares him from himself, which was much more to spare Tychicus, which was a Minister.
cc c-acp pns31 vvz pno31 p-acp dt njp2, cc vvz pno31 p-acp px31, r-crq vbds av-d av-dc pc-acp vvi np1, r-crq vbds dt n1.
(34) sermon (DIV2)
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Whereby Ministers are taught to depart from their owne profit for the good of the Church.
Whereby Ministers Are taught to depart from their own profit for the good of the Church.
c-crq n2 vbr vvn pc-acp vvi p-acp po32 d n1 p-acp dt j pp-f dt n1.
(34) sermon (DIV2)
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After the Apostle sendeth salutations of diuers, but of three especially, Aristarchus, Marke, and Iesus, to testifie their loue to the Colossians.
After the Apostle sends salutations of diverse, but of three especially, Aristarchus, Mark, and Iesus, to testify their love to the colossians.
p-acp dt n1 vvz n2 pp-f j, cc-acp pp-f crd av-j, np1, n1, cc np1, pc-acp vvi po32 n1 p-acp dt njp2.
(34) sermon (DIV2)
941
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Doct. The duty of Ministers is not to disgrace one another, but to commend and praise the good things in their fellow Ministers to the Church, that they may nourish and increase the good opinion, which the Church hath of them, to the furthering of their Ministeries.Doct. The duty of Ministers is not to disgrace one Another, but to commend and praise the good things in their fellow Ministers to the Church, that they may nourish and increase the good opinion, which the Church hath of them, to the furthering of their Ministeries.
np1 dt n1 pp-f n2 vbz xx pc-acp vvi pi j-jn, cc-acp p-acp vvb cc vvb dt j n2 p-acp po32 n1 n2 p-acp dt n1, cst pns32 vmb vvi cc vvi dt j n1, r-crq dt n1 vhz pp-f pno32, p-acp dt j-vvg pp-f po32 n2.
(34) sermon (DIV2)
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These three hee especially commendeth to bee chiefly accounted of by them, in regard of the things common to them all,
These three he especially commends to be chiefly accounted of by them, in regard of the things Common to them all,
d crd pns31 av-j vvz pc-acp vbi av-jn vvn pp-f p-acp pno32, p-acp n1 pp-f dt n2 j p-acp pno32 d,
(34) sermon (DIV2)
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as namely they were of the circumcision, being of the Iewes, and yet continued constant vnto the truth:
as namely they were of the circumcision, being of the Iewes, and yet continued constant unto the truth:
c-acp av pns32 vbdr pp-f dt n1, vbg pp-f dt np2, cc av vvd j p-acp dt n1:
(34) sermon (DIV2)
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Then that they were fellowlabourers with him in the Ministery, and that they were very comfortable vnto him, abiding and staying with in his persecution.
Then that they were fellowlabourers with him in the Ministry, and that they were very comfortable unto him, abiding and staying with in his persecution.
av cst pns32 vbdr n2 p-acp pno31 p-acp dt n1, cc cst pns32 vbdr av j p-acp pno31, vvg cc vvg p-acp p-acp po31 n1.
(34) sermon (DIV2)
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Particularly hee commendeth Aristarchus vnto them, for that he was his fellow-prisoner, susteyning the same bonds with him;
Particularly he commends Aristarchus unto them, for that he was his fellow-prisoner, sustaining the same bonds with him;
av-jn pns31 vvz np1 p-acp pno32, c-acp cst pns31 vbds po31 n1, vvg dt d n2 p-acp pno31;
(34) sermon (DIV2)
944
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Iesus hee commendeth to be such a one.Iesus he commends to be such a one.
np1 pns31 vvz pc-acp vbi d dt pi.
(34) sermon (DIV2)
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as that by his godly conuersation had gotten this good report, amongst the children of God, that he was surnamed lust.
as that by his godly Conversation had got this good report, among the children of God, that he was surnamed lust.
c-acp cst p-acp po31 j n1 vhd vvn d j n1, p-acp dt n2 pp-f np1, cst pns31 vbds vvn n1.
(34) sermon (DIV2)
944
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And Marke he commends, for that hee was the sisters sonne of Barnabas, a worthy man,
And Mark he commends, for that he was the Sisters son of Barnabas, a worthy man,
cc vvb pns31 vvz, c-acp cst pns31 vbds dt ng1 n1 pp-f np1, dt j n1,
(34) sermon (DIV2)
945
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and an Apostle, and therefore worthy to be acounted of by thē: and well entertained if hee should come vnto them:
and an Apostle, and Therefore worthy to be accounted of by them: and well entertained if he should come unto them:
cc dt n1, cc av j pc-acp vbi vvn pp-f p-acp pno32: cc av vvn cs pns31 vmd vvi p-acp pno32:
(34) sermon (DIV2)
945
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Where we may see what was the cause of the falling out of Paul and Barnabas was,
Where we may see what was the cause of the falling out of Paul and Barnabas was,
c-crq pns12 vmb vvi r-crq vbds dt n1 pp-f dt j-vvg av pp-f np1 cc np1 vbds,
(34) sermon (DIV2)
945
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why Barnabas tooke Markes part, when as Marke hauing fainted by the way, by reason of the hot persecution, Paul refused to take him with him,
why Barnabas took Marks part, when as Mark having fainted by the Way, by reason of the hight persecution, Paul refused to take him with him,
q-crq np1 vvd vvz n1, c-crq c-acp vvb vhg vvn p-acp dt n1, p-acp n1 pp-f dt j n1, np1 vvd pc-acp vvi pno31 p-acp pno31,
(34) sermon (DIV2)
945
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whereas Barnabas was earnest to haue Marke: But it seemeth that in the controuersy Barnabas was in fault, in that the Church, ioyned with Paul against Barnabas, who as it is likely was too much carried away with affection.
whereas Barnabas was earnest to have Mark: But it seems that in the controversy Barnabas was in fault, in that the Church, joined with Paul against Barnabas, who as it is likely was too much carried away with affection.
cs np1 vbds j pc-acp vhi vvi: p-acp pn31 vvz cst p-acp dt n1 np1 vbds p-acp n1, p-acp d dt n1, vvn p-acp np1 p-acp np1, r-crq c-acp pn31 vbz j vbds av av-d vvn av p-acp n1.
(34) sermon (DIV2)
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How-be-it wee see heere that Marke hauing (as wee may well gather) confessed his fault,
Howbeit we see Here that Mark having (as we may well gather) confessed his fault,
j pns12 vvb av d vvb vhg (c-acp pns12 vmb av vvi) vvd po31 n1,
(34) sermon (DIV2)
946
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and professed his repentance, and reconciled himselfe to the Apostle, Paul, was receiued againe of him.
and professed his Repentance, and reconciled himself to the Apostle, Paul, was received again of him.
cc vvd po31 n1, cc vvn px31 p-acp dt n1, np1, vbds vvn av pp-f pno31.
(34) sermon (DIV2)
946
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Where wee see the tender loue of the Apostle who vpon testimony of his repentance receiueth him and loueth him againe, Where we see the tender love of the Apostle who upon testimony of his Repentance receiveth him and loves him again,
c-crq pns12 vvb dt j n1 pp-f dt n1 r-crq p-acp n1 pp-f po31 n1 vvz pno31 cc vvz pno31 av,
(34) sermon (DIV2)
946
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after that he had begun to slip & start aside. The end of the 30. Sermon.
After that he had begun to slip & start aside. The end of the 30. Sermon.
c-acp cst pns31 vhd vvn pc-acp vvi cc vvi av. dt n1 pp-f dt crd n1.
(34) sermon (DIV2)
946
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The 31. Sermon. COLOSS. 4. V. 12 to the end.
The 31. Sermon. COLOSS. 4. V. 12 to the end.
dt crd n1. np1. crd np1 crd p-acp dt n1.
(35) sermon (DIV2)
946
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12 Ephaphras the seruant of Christ, which is one of you, saluteth you, and alwaies striueth for you in prayers, that ye may stand perfect and full in all the will of God.
12 Epaphras the servant of christ, which is one of you, salutes you, and always strives for you in Prayers, that you may stand perfect and full in all the will of God.
crd np1 dt n1 pp-f np1, r-crq vbz pi pp-f pn22, vvz pn22, cc av vvz p-acp pn22 p-acp n2, cst pn22 vmb vvi j cc j p-acp d dt n1 pp-f np1.
(35) sermon (DIV2)
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13 For I beare him record that he hath a great zeale for you, and for them of Laodicea, and them of Hierapolis.
13 For I bear him record that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis.
crd c-acp pns11 vvb pno31 n1 cst pns31 vhz dt j n1 p-acp pn22, cc p-acp pno32 pp-f np1, cc pno32 pp-f np1.
(35) sermon (DIV2)
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14 Luke the beloued Physician greeteth you, and Demas.
14 Luke the Beloved physician greets you, and Demas.
crd np1 dt j-vvn n1 vvz pn22, cc np1.
(35) sermon (DIV2)
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15 Salute the brethren which are of Laodicea, and Nymphas, and the Church which is in his house.
15 Salute the brothers which Are of Laodicea, and Nymphas, and the Church which is in his house.
crd np1 dt n2 r-crq vbr pp-f np1, cc np1, cc dt n1 r-crq vbz p-acp po31 n1.
(35) sermon (DIV2)
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16 And when this Epistle is read of you, cause that it be read in the Church of the Laodiceans also,
16 And when this Epistle is read of you, cause that it be read in the Church of the Laodiceans also,
crd cc q-crq d n1 vbz vvn pp-f pn22, n1 cst pn31 vbb vvn p-acp dt n1 pp-f dt np1 av,
(35) sermon (DIV2)
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and that yee likewise reade the Epistle written from Laodicea.
and that ye likewise read the Epistle written from Laodicea.
cc cst pn22 av vvi dt n1 vvn p-acp np1.
(35) sermon (DIV2)
951
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3081
17 And say to Archippus, Take heed to the ministery, that thou hast receiued in the Lord, that thou fulfill it.
17 And say to Archippus, Take heed to the Ministry, that thou hast received in the Lord, that thou fulfil it.
crd cc vvi p-acp np1, vvb n1 p-acp dt n1, cst pns21 vh2 vvn p-acp dt n1, cst pns21 vvb pn31.
(35) sermon (DIV2)
952
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18 The salutation by the hand of me Paule. Remembre my bands. Grace by with you, Amen.
18 The salutation by the hand of me Paul. remember my bans. Grace by with you, Amen.
crd dt n1 p-acp dt n1 pp-f pno11 np1. vvb po11 n2. n1 p-acp p-acp pn22, uh-n.
(35) sermon (DIV2)
953
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WE haue entred vpon the salutations sent from Paule, and from those, that were at Rome with him, to the Colossians. And the Apostle doth here proceed in that matter,
WE have entered upon the salutations sent from Paul, and from those, that were At Room with him, to the colossians. And the Apostle does Here proceed in that matter,
pns12 vhb vvn p-acp dt n2 vvn p-acp np1, cc p-acp d, cst vbdr p-acp vvb p-acp pno31, p-acp dt njp2. cc dt n1 vdz av vvi p-acp d n1,
(35) sermon (DIV2)
954
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as if he should say after this sort.
as if he should say After this sort.
c-acp cs pns31 vmd vvi p-acp d n1.
(35) sermon (DIV2)
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Ephaphras saluteth you, betweene whom and you there is a speciall bond, by reason whereof euen now absent from you, Epaphras salutes you, between whom and you there is a special bound, by reason whereof even now absent from you,
np1 vvz pn22, p-acp ro-crq cc pn22 a-acp vbz dt j n1, p-acp n1 c-crq av-j av j p-acp pn22,
(35) sermon (DIV2)
954
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yet hee is one of you:
yet he is one of you:
av pns31 vbz pi pp-f pn22:
(35) sermon (DIV2)
954
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and being as you know a worthy seruant of Christ in the Ministery of the Gospell, whereby his prayes are more effectuall, hee prayeth continually with great strife and earnestnesse for you;
and being as you know a worthy servant of christ in the Ministry of the Gospel, whereby his prays Are more effectual, he Prayeth continually with great strife and earnestness for you;
cc vbg p-acp pn22 vvb dt j n1 pp-f np1 p-acp dt n1 pp-f dt n1, c-crq po31 n2 vbr av-dc j, pns31 vvz av-j p-acp j n1 cc n1 p-acp pn22;
(35) sermon (DIV2)
954
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that hauing entred into the holy profession of the Gospell, you may stand and abide in it, with daily encrease both in the knowledge and obedience of the whole will of God,
that having entered into the holy profession of the Gospel, you may stand and abide in it, with daily increase both in the knowledge and Obedience of the Whole will of God,
cst vhg vvn p-acp dt j n1 pp-f dt n1, pn22 vmb vvi cc vvi p-acp pn31, p-acp j n1 av-d p-acp dt n1 cc n1 pp-f dt j-jn n1 pp-f np1,
(35) sermon (DIV2)
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3089
vntill such time as by death you shall be complet and perfect men in Christ.
until such time as by death you shall be complete and perfect men in christ.
c-acp d n1 c-acp p-acp n1 pn22 vmb vbi j cc j n2 p-acp np1.
(35) sermon (DIV2)
954
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3090
For howsoeuer, I am not priuy to his priuate praiers, yet I dare be hold so to write,
For howsoever, I am not privy to his private Prayers, yet I Dare be hold so to write,
c-acp c-acp, pns11 vbm xx j p-acp po31 j n2, av pns11 vvb vbb vvi av pc-acp vvi,
(35) sermon (DIV2)
955
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3091
because my selfe am witnesse how (notwithstanding his absence) hee burneth in much loue towards you,
Because my self am witness how (notwithstanding his absence) he burns in much love towards you,
c-acp po11 n1 vbm n1 c-crq (c-acp po31 n1) pns31 vvz p-acp d n1 p-acp pn22,
(35) sermon (DIV2)
955
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and towards the brethren in Laodicea and Hierapolis;
and towards the brothers in Laodicea and Hierapolis;
cc p-acp dt n2 p-acp np1 cc np1;
(35) sermon (DIV2)
955
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3093
the rather for your sakes which may either bee furthered by their good, or hindered by their ill estate.
the rather for your sakes which may either be furthered by their good, or hindered by their ill estate.
dt av-c p-acp po22 n2 r-crq vmb d vbi vvn p-acp po32 j, cc vvd p-acp po32 j-jn n1.
(35) sermon (DIV2)
955
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3094
Luke the Physitian, one worthy to be beloued, saluteth you, and so doth Demas. Salute the brethren in Laodicea from me, especially Nimphas and his family;Lycia the physician, one worthy to be Beloved, salutes you, and so does Demas. Salute the brothers in Laodicea from me, especially Nimphas and his family;
av dt n1, crd j pc-acp vbi vvn, vvz pn22, cc av vdz np1. vvi dt n2 p-acp np1 p-acp pno11, av-j np1 cc po31 n1;
(35) sermon (DIV2)
956
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3095
which for their piety and good order in it, I may not vnfitly terme a little Church.
which for their piety and good order in it, I may not unfitly term a little Church.
r-crq p-acp po32 n1 cc j n1 p-acp pn31, pns11 vmb xx av-j vvi dt j n1.
(35) sermon (DIV2)
957
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3096
And when you haue read this Epistle in the Church, to testifie your communion as in all other good things,
And when you have read this Epistle in the Church, to testify your communion as in all other good things,
cc c-crq pn22 vhb vvn d n1 p-acp dt n1, pc-acp vvi po22 n1 c-acp p-acp d j-jn j n2,
(35) sermon (DIV2)
958
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3097
so especially in this sacred treasure of the word of Christ, procure it to be read in the Church of Laodicea;
so especially in this sacred treasure of the word of christ, procure it to be read in the Church of Laodicea;
av av-j p-acp d j n1 pp-f dt n1 pp-f np1, vvb pn31 pc-acp vbi vvn p-acp dt n1 pp-f np1;
(35) sermon (DIV2)
958
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3098
as of the other side, that you also read the Epistle which was written from Laodicea.
as of the other side, that you also read the Epistle which was written from Laodicea.
c-acp pp-f dt j-jn n1, cst pn22 av vvi dt n1 r-crq vbds vvn p-acp np1.
(35) sermon (DIV2)
958
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3099
Tell also Archippus your Pastor and ordinary Minister, from me, that he looke more diligently to his charge of ministery, which he hath receiued of the Lord:
Tell also Archippus your Pastor and ordinary Minister, from me, that he look more diligently to his charge of Ministry, which he hath received of the Lord:
vvb av np1 po22 n1 cc j n1, p-acp pno11, cst pns31 vvb av-dc av-j p-acp po31 n1 pp-f n1, r-crq pns31 vhz vvn pp-f dt n1:
(35) sermon (DIV2)
959
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3100
that he do it not by halues, but that he performe it in euery respect, both of cheerefull teaching, and of good example of life vnto the flocke.
that he do it not by halves, but that he perform it in every respect, both of cheerful teaching, and of good Exampl of life unto the flock.
cst pns31 vdb pn31 xx p-acp n2-jn, cc-acp cst pns31 vvb pn31 p-acp d n1, d pp-f j n-vvg, cc pp-f j n1 pp-f n1 p-acp dt n1.
(35) sermon (DIV2)
959
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3101
Finally, I haue sent you also my salutations, not by the hand of my Scribe, (as the other salutations,) but by mine owne hand:
Finally, I have sent you also my salutations, not by the hand of my Scribe, (as the other salutations,) but by mine own hand:
av-j, pns11 vhb vvn pn22 av po11 n2, xx p-acp dt n1 pp-f po11 vvi, (c-acp dt j-jn n2,) cc-acp p-acp po11 d n1:
(35) sermon (DIV2)
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3102
whereunto (for a close of my letters) I adde my request vnto you, that you would in your prayers, remember my bonds,
whereunto (for a close of my letters) I add my request unto you, that you would in your Prayers, Remember my bonds,
c-crq (c-acp dt j pp-f po11 n2) pns11 vvb po11 n1 p-acp pn22, cst pn22 vmd p-acp po22 n2, vvb po11 n2,
(35) sermon (DIV2)
960
Page 242
3103
for the obtayning of whatsoeuer my captiue estate doth require. And further, my humble prayer is for the grace of God, to bee with you:
for the obtaining of whatsoever my captive estate does require. And further, my humble prayer is for the grace of God, to be with you:
p-acp dt vvg pp-f r-crq po11 j-jn n1 vdz vvi. cc jc, po11 j n1 vbz p-acp dt n1 pp-f np1, pc-acp vbi p-acp pn22:
(35) sermon (DIV2)
960
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3104
and so I am assured that it will be. Here in we are to consider of the salutations, and secondly of certaine commandements giuen.
and so I am assured that it will be. Here in we Are to Consider of the salutations, and secondly of certain Commandments given.
cc av pns11 vbm vvn cst pn31 vmb vbi. av p-acp pns12 vbr pc-acp vvi pp-f dt n2, cc ord pp-f j n2 vvn.
(35) sermon (DIV2)
961
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For the salutations; they are those, which he sendeth from them, that are with him, and such salutations, as he sendeth by them vnto the Church of Laodicea.
For the salutations; they Are those, which he sends from them, that Are with him, and such salutations, as he sends by them unto the Church of Laodicea.
p-acp dt n2; pns32 vbr d, r-crq pns31 vvz p-acp pno32, cst vbr p-acp pno31, cc d n2, c-acp pns31 vvz p-acp pno32 p-acp dt n1 pp-f np1.
(35) sermon (DIV2)
963
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3106
There remayneth the verse before to be spoken off. For hauing spoken of Aristarchus, Marke &c. he giueth euery one their seuerall commendation.
There remaineth the verse before to be spoken off. For having spoken of Aristarchus, Mark etc. he gives every one their several commendation.
pc-acp vvz dt n1 p-acp pc-acp vbi vvn a-acp. c-acp vhg vvn pp-f np1, vvb av pns31 vvz d crd po32 j n1.
(35) sermon (DIV2)
964
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3107
And towching Iesus, he giueth him this commendation, that he was a Iust man, that by his vpright dealing,
And touching Iesus, he gives him this commendation, that he was a Just man, that by his upright dealing,
np1 vvg np1, pns31 vvz pno31 d n1, cst pns31 vbds dt j n1, cst p-acp po31 av-j vvg,
(35) sermon (DIV2)
964
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3108
and cariage towards all men he had gotten this name to be called Iust. As we vsually call him, that walketh honestly, Le bonne homme, A good man.
and carriage towards all men he had got this name to be called Just As we usually call him, that walks honestly, Le bonne homme, A good man.
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An example hereof we haue in acts the. 1. of Barsabas, one of them, which stood in election for the place of Iudas. This Barsabas had gotten this name to be called Iust, and had it giuen him by the Church.
an Exampl hereof we have in acts thee. 1. of Barsabbas, one of them, which stood in election for the place of Iudas. This Barsabbas had got this name to be called Just, and had it given him by the Church.
dt n1 av pns12 vhb p-acp n2 pno32. crd pp-f np1, crd pp-f pno32, r-crq vvd p-acp n1 p-acp dt n1 pp-f np1. d np1 vhd vvn d n1 pc-acp vbi vvn av, cc vhd pn31 vvn pno31 p-acp dt n1.
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For as is in the 4. of the Acts, the Church being in great affliction, he sold that, which he had,
For as is in the 4. of the Acts, the Church being in great affliction, he sold that, which he had,
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and distributed it amongst the Church, whereupon they giue him that name Barnabas, the sonne of consolation, because of the comfort, he was to many in the Church.
and distributed it among the Church, whereupon they give him that name Barnabas, the son of consolation, Because of the Comfort, he was to many in the Church.
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This sheweth the miserable times now a daies, wherein few Iust men are found, and therefore we had need to haue a greater light,
This shows the miserable times now a days, wherein few Just men Are found, and Therefore we had need to have a greater Light,
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then of the noonday, to finde such an one, or one that dealeth so iustly, that one may bargaine with him in the darke, whereas we ought to be more iust, hauing so plentifull meanes of knowledge of the Gospell.
then of the noonday, to find such an one, or one that deals so justly, that one may bargain with him in the dark, whereas we ought to be more just, having so plentiful means of knowledge of the Gospel.
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And what a shame is it that so few there are, which can haue the name of Barnabas, the sonne of Comfort?
And what a shame is it that so few there Are, which can have the name of Barnabas, the son of Comfort?
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Againe in the name of this man, called Iesus, we see a notable abuse of the Papists of this name Iesus, that whensoeuer it was named would make courtesey in token of reuerence. Whereupon ariseth many absurdities.
Again in the name of this man, called Iesus, we see a notable abuse of the Papists of this name Iesus, that whensoever it was nam would make courtesey in token of Reverence. Whereupon arises many absurdities.
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For first they make an inequality in the Trinity, not giuing that reuerence to the names of the other persons.
For First they make an inequality in the Trinity, not giving that Reverence to the names of the other Persons.
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Againe, what a shame is it for them, that if it be such a necessarie duty,
Again, what a shame is it for them, that if it be such a necessary duty,
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why vse they not that reuerence to the name of Christ in the markets, and in the houses?
why use they not that Reverence to the name of christ in the Markets, and in the houses?
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Further such was their ignorance, that if this name of this man Iesus which is the same in Greeke, that Iehosuah in hebrue, they would,
Further such was their ignorance, that if this name of this man Iesus which is the same in Greek, that Joshua in hebrew, they would,
jc d vbds po32 n1, cst cs d n1 pp-f d n1 np1 r-crq vbz dt d p-acp jp, cst np1 p-acp njp, pns32 vmd,
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when they hard it, doe worship to it, which were an horrible idolatry, to giue the worship to the name of a man, which though a good man, yet a sinner. Then he commends them altogether.
when they heard it, do worship to it, which were an horrible idolatry, to give the worship to the name of a man, which though a good man, yet a sinner. Then he commends them altogether.
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That they were Iewes, giuing great honour vnto them thereby.
That they were Iewes, giving great honour unto them thereby.
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By which we see it is an honour to be a Iewe: which condemneth the wretched practise amongst vs, that hate the Iewes: and when any disgrace is giuen to any most vile, we will say, hate him as a Iew. And yet we see our Sauiour Christ saith, saluation is from the Iewes. And from whence were all the Apostles but of the Iewes? yea the chiefe Apostle of the Gentils, the Apostle Paule himselfe:
By which we see it is an honour to be a Iewe: which Condemneth the wretched practice among us, that hate the Iewes: and when any disgrace is given to any most vile, we will say, hate him as a Iew. And yet we see our Saviour christ Says, salvation is from the Iewes. And from whence were all the Apostles but of the Iewes? yea the chief Apostle of the Gentiles, the Apostle Paul himself:
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yea our Sauiour Christ himselfe was of the Iewes, and therefore why should we so hate them.
yea our Saviour christ himself was of the Iewes, and Therefore why should we so hate them.
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And consider that before they were reiected, and before the Gentils were called, how oft haue we in the Prophets, that they prayed for vs before we were called? And in the last of the Canticles, we haue a little sister:
And Consider that before they were rejected, and before the Gentiles were called, how oft have we in the prophets, that they prayed for us before we were called? And in the last of the Canticles, we have a little sister:
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and therefore a shame for vs so to hate, and contemne them.
and Therefore a shame for us so to hate, and contemn them.
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And further consider that they haue a promise Rom. 11. that they shall be gathered to the Church, which no other nation haue,
And further Consider that they have a promise Rom. 11. that they shall be gathered to the Church, which no other Nation have,
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therefore ought to be loued, and prayed for of vs. He further commendeth these, that they onely of the circumcision there at Rome were help•rs vnto the kingdome of God, which was a notable commendation vnto them, for that God vouchsaued them, which were men, to be helpers to his kingdome.
Therefore ought to be loved, and prayed for of us He further commends these, that they only of the circumcision there At Room were help•rs unto the Kingdom of God, which was a notable commendation unto them, for that God vouchsafed them, which were men, to be helpers to his Kingdom.
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As it is a great honour for a subiect to be counted a defendour of the Prince, as the Princes Champion.
As it is a great honour for a Subject to be counted a defendor of the Prince, as the Princes Champion.
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And here we learne in that our Apostle commended them being so few, and that because they were so few that helped him:
And Here we Learn in that our Apostle commended them being so few, and that Because they were so few that helped him:
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therefore we are to learne that, if any of the Iewes be called to the Gospell (as some are now) they are so much the more to be esteemed, and commended, though but few.
Therefore we Are to Learn that, if any of the Iewes be called to the Gospel (as Some Are now) they Are so much the more to be esteemed, and commended, though but few.
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Then he shewed wherein they were helpers to the kingdome of God, viz. in that they were comforters to him, which was a chiefe Apostle:
Then he showed wherein they were helpers to the Kingdom of God, viz. in that they were Comforters to him, which was a chief Apostle:
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which was a notable commendation vnto them, to be helpers vnto him, that had a great sway of doing good in the Church.
which was a notable commendation unto them, to be helpers unto him, that had a great sway of doing good in the Church.
r-crq vbds dt j n1 p-acp pno32, pc-acp vbi n2 p-acp pno31, cst vhd dt j n1 pp-f vdg j p-acp dt n1.
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But a greater commendation to helpe one in such a great place, then. 1000. beside. As he, that defendeth the King, doth more, then to defend many others.
But a greater commendation to help one in such a great place, then. 1000. beside. As he, that defendeth the King, does more, then to defend many Others.
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And therefore when Dauid would haue gone with his army deuided into. 34. bands against Absolon, they would not let him, alleadging to him that he was worth ten thousand of them.
And Therefore when David would have gone with his army divided into. 34. bans against Absalom, they would not let him, alleging to him that he was worth ten thousand of them.
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Then he proceeds to set downe Ephaphras his commendations vnto them.
Then he proceeds to Set down Epaphras his commendations unto them.
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And he sendeth his commendation, describing him to be of them, one that had planted the Gospell with them,
And he sends his commendation, describing him to be of them, one that had planted the Gospel with them,
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and with the Laodiceans which was a minister, not as now they are, but an Euang•list.
and with the Laodiceans which was a minister, not as now they Are, but an Euang•list.
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And he saith that Ephaphras prayeth for them ▪ commending his praier in that he was the seruant of God, to wit, a prophet and minister, and therefore his prayer more excellent and effectuall then of a priuate man.
And he Says that Epaphras Prayeth for them ▪ commending his prayer in that he was the servant of God, to wit, a Prophet and minister, and Therefore his prayer more excellent and effectual then of a private man.
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As the Lord saith to Abimelech, which would haue defiled Abrahams wife, the Lord forbids him, laying a curse vpon his house,
As the Lord Says to Abimelech, which would have defiled Abrahams wife, the Lord forbids him, laying a curse upon his house,
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but bids him restore her, and he shall pray for him: for he was a Prophet.
but bids him restore her, and he shall pray for him: for he was a Prophet.
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And the matter of his prayer he setteth downe to be. 1. that they may continue vnto the end without any slacking or starting backe. 2. that they may be increased in grace,
And the matter of his prayer he sets down to be. 1. that they may continue unto the end without any slacking or starting back. 2. that they may be increased in grace,
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vntill they should be accomplished in the end, which should not be perfected before they were dissolued.
until they should be accomplished in the end, which should not be perfected before they were dissolved.
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And further he doth testifie his zeale and care towards them, and mindfulnesse of them, which himselfe was an ey-witnesse of,
And further he does testify his zeal and care towards them, and mindfulness of them, which himself was an ey-witnesse of,
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though not of his priuate praier.
though not of his private prayer.
cs xx pp-f po31 j n1.
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After he sendeth salutations of Luke, viz. the Phisitian (not the Euangelist, for then he would haue giuen him that title) and he sheweth that this man is to be loued,
After he sends salutations of Lycia, viz. the physician (not the Evangelist, for then he would have given him that title) and he shows that this man is to be loved,
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because of the good to the Church in his skil of Phisicke. Demas his salutation he setteth downe, but giueth him no commendation:
Because of the good to the Church in his skill of Physic. Demas his salutation he sets down, but gives him no commendation:
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because that (as it seemeth) he began now to slide away, which after he did shamefully.
Because that (as it seems) he began now to slide away, which After he did shamefully.
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Then after this he desireth them to remember his salutations to the Church of Laodicea. Where we learne,
Then After this he Desires them to Remember his salutations to the Church of Laodicea. Where we Learn,
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as in all the other salutations, so in this, that it is a necessary duty to send salutations to our friends, especially to those of the Church, which professe the truth.
as in all the other salutations, so in this, that it is a necessary duty to send salutations to our Friends, especially to those of the Church, which profess the truth.
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And amongst this Church, he commends himselfe to one Nymphas, and to his house, which by reason of the good order & gouernement in his whole house, might be called a little Church. For in his house there was obedience of wise, children, seruants &c. Where he sheweth what a notable mercy of God it is when a family is well ordered and gouerned, that all the family ioyne together in their duties to God, and one to an other:
And among this Church, he commends himself to one Nymphas, and to his house, which by reason of the good order & government in his Whole house, might be called a little Church. For in his house there was Obedience of wise, children, Servants etc. Where he shows what a notable mercy of God it is when a family is well ordered and governed, that all the family join together in their duties to God, and one to an other:
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and therefore this commendation by this Epistle of this man remayneth to the end of the world.
and Therefore this commendation by this Epistle of this man remaineth to the end of the world.
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And therefore sheweth what an excellent commendation it is that the household ioyne togegether in singing vnto God & in other religious duties.
And Therefore shows what an excellent commendation it is that the household join together in singing unto God & in other religious duties.
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And therefore sheweth our great infidelity, that are so carelesse of this duty, looking not for the blessing of God, which he hath promised.
And Therefore shows our great infidelity, that Are so careless of this duty, looking not for the blessing of God, which he hath promised.
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But if for one persō, as for one Ioseph in Putiphars house, the whole house was blessed,
But if for one person, as for one Ioseph in Potiphar's house, the Whole house was blessed,
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for one Iacob Laban blessed, and for ten good men Sodom had been spared, then when husband, wife, children,
for one Iacob Laban blessed, and for ten good men Sodom had been spared, then when husband, wife, children,
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and all are religious, when those, that command, command a right, and those that obey, do it as they ought, obseruing their duties in their place,
and all Are religious, when those, that command, command a right, and those that obey, do it as they ought, observing their duties in their place,
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and order, there must needs be a great blessing of God vpon that whole family, and vpon euery one in the same.
and order, there must needs be a great blessing of God upon that Whole family, and upon every one in the same.
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After he willeth that this Epistle be read vnto the Church of Laodicea, as that which not onely bel〈 … 〉d to them,
After he wills that this Epistle be read unto the Church of Laodicea, as that which not only bel〈 … 〉d to them,
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but vnto the whole Church of God, being the word of God;
but unto the Whole Church of God, being the word of God;
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for the word of God (as one saith) is the Epistle of God to his creature.
for the word of God (as one Says) is the Epistle of God to his creature.
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Which teachet• vs that this belongs not onely vnto them, to who• •t was sent,
Which teachet• us that this belongs not only unto them, to who• •t was sent,
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but also vnto vs. And in that he commandeth it to be read, we haue therein (if there were no other place) a manifest and plaine confirmation of the publike reading of the word in the Church.
but also unto us And in that he commands it to be read, we have therein (if there were not other place) a manifest and plain confirmation of the public reading of the word in the Church.
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Then he willeth them to warne Archippus (which was their minister) to fulfill the ministery, which he had receiued of the Lord.
Then he wills them to warn Archippus (which was their minister) to fulfil the Ministry, which he had received of the Lord.
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Where he semeth to reprehend him of some slackenesse, and negligence in executing the duty of the ministery, where we learne that it is the duty of the minister to be carefull and diligent in the ministery, which the Lord hath called him vnto,
Where he Seemeth to reprehend him of Some slackness, and negligence in executing the duty of the Ministry, where we Learn that it is the duty of the minister to be careful and diligent in the Ministry, which the Lord hath called him unto,
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and that he fulfil the worke committed vnto him, and therefore must labour to increase in knowledge, vsing the meanes, that he may be more and more able to be of vse vnto the Church of God:
and that he fulfil the work committed unto him, and Therefore must labour to increase in knowledge, using the means, that he may be more and more able to be of use unto the Church of God:
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for as the Prophet Ieremy saith, cursed are all they, that doe the worke of the Lord negligently: for as the Prophet Ieremy Says, cursed Are all they, that do the work of the Lord negligently:
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Which howsoeuer there it is spoken of the magistrate, yet it belongeth as much also vnto the Minister.
Which howsoever there it is spoken of the magistrate, yet it belongeth as much also unto the Minister.
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Then doing his owne salutations, vnto them.
Then doing his own salutations, unto them.
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He desireth them to be mindfull of him in his bonds and persecution, which afterward he suffred doth in. He Desires them to be mindful of him in his bonds and persecution, which afterwards he suffered does in.
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Which we haue heard of before which teacheth vs as to be mindfull of all, that are in bonds for the truth sake; so especially of the Ministers.
Which we have herd of before which Teaches us as to be mindful of all, that Are in bonds for the truth sake; so especially of the Ministers.
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Lastly he commendeth them vnto the grace of God, desiring the gracious fauour and blessing of God vpon them.
Lastly he commends them unto the grace of God, desiring the gracious favour and blessing of God upon them.
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And saith Amen, assuring himselfe of the grace and 〈 ◊ 〉 of God towards them, that God would heare 〈 … 〉yer for them,
And Says Amen, assuring himself of the grace and 〈 ◊ 〉 of God towards them, that God would hear 〈 … 〉yer for them,
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and shew his fauour towards 〈 ◊ 〉.
and show his favour towards 〈 ◊ 〉.
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And thus much of this Epistle, wherein •e haue heard the preface and the Epistle it selfe, in which the Apostle perswads them vnto a constant embracing of the pure doctrine of Christ Iesus, without the mixture of mans inuentions.
And thus much of this Epistle, wherein •e have herd the preface and the Epistle it self, in which the Apostle persuades them unto a constant embracing of the pure Doctrine of christ Iesus, without the mixture of men Inventions.
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