AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS.
Wherein, NOT ONELY THE TEXT IS Methodically Analyſed, and the ſence of the words, by the help of Writers, both ancient and moderne is explayned: But alſo, By Doctrine and Vſe, the intent of the holy Ghoſt is in euery place more fully vnfolded and vrged.
And beſides, The very marrow of moſt Common-places is aptly diffuſed throughout the body of this EXPOSITION, as the nature of this kinde of Teaching would beare.
And further, Many chiefe Caſes of CONSCIENCE are here reſolued.
ALL With conuenient Varietie and Breuitie.
Being; The ſubſtance of neare ſeuen yeeres Weeke-dayes Sermons, of N. BYFIELD, late one of the Preachers for the Citie of CHESTER.
Corrected and amended.
The God of all grace, who hath called you vnto his eternall glory by CHRIST IESVS, after that yee haue ſuffered a while, make you perfect, ſtabliſh, ſtrengthen, and ſettle you.
LONDON: Printed by E. G. for NATHANIEL BVTTER, and are to be ſould at his Shop at the ſigne of the Pide-Bull in Pauls Church-yard, neare to S. Auſtins Gate. 1617.
THIS Epiſtle to the Coloſsians containes an excellent Epitome of the doctrine expreſſed in the reſt of the bookes of the old and new Teſtament: as will appeare by a briefe delineation or adumbration of the proportion and parts of that ſacred body of truth, paralelled with the ſeuerall parts of this Epiſtle, vſing the benefit of this Commentarie vpon it.
The whole word of God may be diuided into two parts: the firſt concernes faith, or what we muſt beleeue;The ſubſtance of all Theologie expreſt briefly in this Epiſtle: as is manifeſted by inſtance. the ſecond Loue, or what we muſt doe. So the Apoſtles diuided it, as may appeare by the patterne vſed in their times, which ſtood of two parts, faith and loue, 2. Tim. 1.13. And ſo is this Epiſtle deuided; for in the two firſt Chapters he tells them what they muſt beleeue, and in the two laſt, what they muſt doe.
Now faith lookes either vpon God, or vpon the world. In〈1 page duplicate〉〈1 page duplicate〉God two things are to be beleeued: 1. the attributes of the eſſence. 2. the trinitie of the perſons. The attributes vnfold the nature and proprieties of God; ſuch as are, his power, glory, knowledge, and the like; of the power of God, yee may read, Chap. 1.11. & 2.12. of the glory of God, Chap. 1.11. & 3.17. of the knowledge of God Chap. 3.10.
The Perſons are three, the Father, Sonne, and Holy Ghoſt; of the Father, chap: 1.2.12. & 3.17. of the Sonne, chap. 1.2.13.15. &c. of the Holy Ghoſt, chap. 2.19. Thus of God.
In the conſideration of the world, faith is taken vp eſpecially about the creation of it, and the gouernment of it. In the creation it viewes the mightie workemanſhip of God, making all things of nothing, euen the very Angels, as well as men and other creatures. Of the creation, chap. 1.16. of Angells alſo chap. 1.16. both good, chap. 2.9. and euill, chap. 2.15.
The gouernment of the world, is two waies to be conſidered: Firſt, in the generall diſpoſing and preſeruation of all things. Secondly, and principally, faith is taken vp about the conſideration of the gouernment of Men in the world: of the generall prouidence, chap. 1.16.17.
The prouidence of God ouer man, may be conſidered according to his fourefold eſtate: 1. of Innocencie. 2. of Corruption. 3. of Grace. 4. of Glorie.
In the eſtate of Innocencie, faith chiefly beholds and wonders at the glorious Image of God, in which man was created; of this Image you may read, chap. 3.10. by analogie.
In the ſtate of Corruption, two things do offer themſelues to our dolefull contemplation: 1. ſinne, 2. the puniſhment of ſin. Sinne is both originall and actuall: of originall ſinne, chap. 2.13. of actuall ſinnes, chap. 2.11.13.3.5.6. of the puniſhment of ſinne, chap. 3.25. & 2.13. & 3.6.
In the ſtate of Grace, faith viewes three things: 1. the meanes of grace. 2. the ſubiect. 3. the degrees. The meanes is either before time, or in time: before time, tis the election of God; of which, chap. 3.12. in time, the meanes chiefly is Chriſt, and the couenant in him. In Chriſt, two things are to be conſidered, his perſon, and his office. The theorie concerning Chriſts perſon, is twofold: 1. concerning his two natures. 2. concerning his twofold eſtate in thoſe natures. The natures of Chriſt are two, humane and diuine, ioyned in the bond of perſonall vnion; of the humane nature, chap. 1.22. of his diuine, chap. 1.15.16, &c. of the vnion of both, chap. 2.9. The ſtate of the perſon of Chriſt is twofold: 1. of humiliation. 2. of exaltation. His humiliation comprehends, 1. his incarnation, as the antecedent. 2. his obedience to the law of Moſes. 3. his paſsion: of his incarnation and obedience impliedly in diuers places; of his paſsion, chap. 1.14.20.22, 14, 15. His exaltation comprehends his reſurrection, aſcenſion, and ſeſsion at the right hand of God: of his reſurrection, chap: 2.12: of his ſitting at Gods right hand, chap. 3.1.
Thus of the perſon of Chriſt.
The office of Chriſt is to mediate between God and man. The parts are 1. his propheticall office. 2. His prieſtly office. 3. his regall office. His propheticall office ſtands in propounding of doctrine, and in making it effectuall by his ſpirit. His priestly office ſtandeth in two things: 1. Expiation of ſin. 2. Interceſsion for vs to God. His regall office is partly in the gouernment of the Church, as the head thereof: and partly in the ſubduing of the enemies of God and the Church; of the treaſures of wiſdom in Chriſt as a Prophet, chap. 2.3. of the ſacrifice of Chriſt as a Prieſt, chap. 2.14. of the headſhip of Chriſt ouer the Church, chap. 1.18. & 2.19.
Thus of Chriſt.
The couenant followeth, which is conſidered both in it ſelfe, and in the ſeales of it. Though the couenant of workes be accidentally a meanes to driue vs to Chriſt, yet the proper effectuall meanes is the couenant of grace, which God hath made with the elect in Chriſt: this being recorded in the word of the Goſpell both in the old and new Teſtament, is the ordinarie meanes, by the power of Chriſt, to conuert ſoules to God, by the preaching of it in the miniſtery of his ſeruants; of this chap. 1.6.
The ſeales of this couenant are the Sacraments, both of the old and new Teſtament: of the old teſtament, was Circumciſion, and the reſt; of which chap. 2.11. of the new teſtament, are baptiſme and the Lords Supper, of baptiſme, ch. 2.12
Thus of the meanes of grace. The ſubiect of true grace is the Church, the body of Chriſt vnited to him by myſticall vnion. The Church conſiſts of two ſorts of men, Miniſters and people; of the Church in generall with her vnion with Chriſt, chap. 1.18, 19, 20. & 2.19. of Miniſters and people with their duties, chap. 1.25.28. & 2.1. and in diuers other places.
Thus of the ſubiect alſo. The degrees of grace in the third eſtate, are 1. vocation. 2. faith. 3. remiſsion of ſinnes 4. ſanctification. of vocation, chap. 3.15. of faith, chap 1.4.23. & 2.12. of remiſſion of ſinnes, chap. 1.14. & 2.13. of ſanctification, in both parts, both mortification, chap. 3.5.8. and viuification, chap. 2.13. & 3.10.
Thus of the eſtate of grace.
The fourth and laſt eſtate of man, is the eſtate of glorie; which ſtands of three degrees. 1. reſurrection. 2. the laſt iudgement. and 3. life eternall. of reſurrection, chap. 1.18. of the laſt iudgement and eternall glory, chap. 3.4. And thus of the firſt part of the patterne of wholeſome words, and that is faith: now followeth the ſecond, and that is loue.
Loue comprehends all the duties we owe to God or men, as being the bond of perfection, which ties together all holy ſeruices. Loue muſt bee conſidered both in the adiuncts, and in the ſorts of it.
The adiuncts are conſtancie, wiſedom, zeale, care to auoide offences, and the like of loue in generall, chap. 1.4. & 2.2. & 3.14. of conſtancie, ch. 2.6. of zeale, chap. 4.13. of wiſdome and care to auoide offences, chap. 4.5. thus of the adiuncts.
The ſorts of works comprehended vnder loue, are two chiefly: 1. works of worſhip. 2. workes of virtue. The works of worſhip are either internall onely, or externall and internall alſo. The internall are, the acknowledging of God, the loue of God, the feare of God, the trust or hope in God, and which floweth from thence, patience. of the acknowledgement of God, chap. 1.9, 10. of the loue of God, chap. 1.8. of the feare of God, chap. 3.22. of the hope in God, chap. 1.5. of patience, chap. 1.11. The workes of worſhip that are both externall and internall, are praier and thankeſgiuing. of prayer, chap. 4.2, 3. of thankeſgiuing, chap. 3.17.
Thus of workes of worſhip. Workes of virtue either concerne our ſelues or others: the workes that concerne our ſelues, are chiefly two: the ſtudie of heauenly things, and temperance. Temperance containes chaſtitie and ſobriety in the vſe of all ſorts of earthly things. of the ſtudie of heauenly things, chap. 3.1, 2. of chaſtitie, ch. 3.5. of ſobriety, ch. 3.2.
Thus of vertue that concernes our ſelues.
Works of virtue towards others, are chiefly nine. Mercy, curteſie, humilitie, meekeneſſe, long-ſuffering, clemencic, peaceablenes, thankfulnes and iuſtice: of the firſt eight of theſe, chap. 3.12. to 16. Now Iuſtice is either publike or priuate: publike Iuſtice is in Magiſtrates, of which, chap. 2.5. priuate Iuſtice, is either commutatiue, in bargaining, or diſtributiue, in giuing that which is right to euery one according to his degree, and ſo diſtributiue Iuſtice is either ciuill or oeconomicall. Priuate Iuſtice in ciuill conuerſation with men abroad, is either to Magiſtrates, of which, chap. 1.5. or to all men, and ſo conſiſts of truth and faithfulnes with ſincerity and obſeruance. oeconomical Iuſtice is that which concernes the houſhold; and ſo containes the duties of husbands and wiues, children and parents, ſeruants and maſters; of which chap. 3.18. to the end, with the firſt verſe of chap. 4.
Thus alſo of Loue.
Thus I haue ſhewed the excellent compleatnes of this worthy ſcripture: it remaines that I declare ſome of the reaſons that haue emboldned me to make choice of your Honors names for the dedication of my expoſition vpon this ſcripture. Three things ſwaying Godly men in like caſe, haue compelled mee, protection, obſeruance, and thankfulnes. the preaching of this doctrine, as by the mercy of God it wrought abundant conſolation and comfortable reformation in many hearers, ſo did it ſeldom reſt from the aſſaults and calumnies, which one while prophaneneſſe, another while enuie powred out vpon it. Great cauſe there is therfore that it comming out now to a more publike view, ſhould ſeeke ſhelter: and of whom ſhould I ſeeke it or hope for it ſooner then of your Honors, who are pleaſed by your daily countenance to aſſure me a iuſt patronage? For the ſecond, to omit the high reputation which the religious eminencie of both your anceſtors hath ſet your Honors in, and the praiſes of many ſingular endowments and gifts, in which you doe worthily excell: there are two things wherein your Honors daily winne a great increaſe of obſeruance; the one is pietie towards God, the other mercie towards the poore. The loynes of the poore daily bleſſe your Honors, and their mouthes daily pray for you. Your piety is many waies expreſt: to omit many vndoubted proofes of it, your Lordſhip hath much confirmed the perſwaſion of your religious diſpoſition by your daily and affectionate reſpect of the word of God and praier in priuate, ſince the Lord hath made you leſſe able to reſort more frequently to the publike aſſemblies. And Madam, what thanks can wee euer ſufficiently giue vnto God for that rare and worthy example, with which your Ladiſhippe doth comfort and incourage the hearts of many, in your care of Gods ſabaoths, & in your neuer-failing attendance vpon the ordinances of God, with the congregation, morning and euening, not only in your owne perſon, but with your whole familie. For the third, I doe ingenuouſly profeſſe before God and men, that I hold my obligation vnto your Honors in the iuſt debt of ſeruice and gratitude to be ſo great, as the labour here imployed is no way anſwerable to a meete diſcharge, no though it had bin taken only for your Honors vſe; for to omit the debt which I am in for a great part of my maintenance, and that ſingular incouragment I reape daily in your Honors reſpect of my miniſterie; what thankes can euer be ſufficient, or what ſeruice can euer be enough for that incomparable benefit (which I haue and ſhall euer eſteeme the greateſt ou•w•••bleſſ••g did euer befall mee; and which (Madam) by your H••••s ſingular care and furtherance, after an admiral〈◊〉•an••r I obteined) I meane the cleaning of my reputation from the vniuſt aſperſions of my aduerſaries, and that by th•mouth and pen of the Lords annointed, my moſt dread Seueraigne, whom the God of heauen with all abundance of royall and diuine bleſſings recompence in all earthly felicitie and eternall glory. And the ſame God of Peace and Father of mercies, ſanctifie your Honors wholy, that your whole ſpirits and ſoules and bodies may be preſerued blameleſſe vnto the comming of our Lord Ieſus Chriſt: faithfull is hee that hath called you, who alſo will doe it. And I doubt not but God that hath inriched your Honors with the true grace that is in Ieſus Chriſt, will daily winne vnto you increaſe of honor from your perſeuerance in well-doing: ſo as thankſgiuing for your ſakes ſhall bee abundantly giuen vnto God by many. Thus in moſt humble manner crauing your Honors acceptance and patronage of this worke, I end, and ſhall reioyce to remaine.
THere are foure principall Parts of this Epiſtle: 1. the Proaeme: 2. Doctrine of Faith: 3. Precepts of life. 4. the Epilogue, or Concluſion. The Proaeme is expreſt in the firſt eleuen Verſes of the firſt Chapter: The Doctrine of Faith is expreſt in the reſt of the Verſes of the firſt Chapter, and the whole ſecond Chapter: The Precepts of life are ſet downe in the third Chapter, and in the beginning of the fourth. And the Epilogue is in the reſt of the verſes of the fourth Chapter.
The Proaeme containes two things: Firſt, the Salutation, verſ. 1, 2. and ſecondly, a Preface, affectionately framed to winne attention and reſpect: wherein he aſſures them of his ſingular conſtancie in remembring them to God, both in Thanks-giuing for their worthy Graces and the meanes thereof, v. 3.4, 5, 6, 7, 8. and in earnest Prayer for their increaſe and comfortable perſeuerance in knowledge and the eminencie of ſinceritie in holy life, verſ. 9.10.11.
The Doctrine of Faith he expreſſeth two waies: first, by Propoſition: ſecondly, by Exhortatiom. In the Propoſition of Doctrine, hee doth with ſingular force of words, and weight of matter ſet out both the worke of our Redemption, v. 12.13.14. and the perſon of our Redeemer: and that firſt in his relation to God, verſe 15. then in relation to the World, verſe 15.16.17. and thirdly, in relation to the Church, both the whole in generall, verſe 18.19.20. and the Church of the Coloſsians in particular, verſ. 21.22. And thus of the Propoſition. Now his Exhortation followes, from the 23. of Chap. 1. to the end of Chap. 2. and therin be both perſwades and diſſwades: he perſwades by many ſtrong and moouing Reaſons, to an holy endeauour to continue and perſeuere with all Chriſtian firmeneſſe of reſolution, in the Faith and Hope, was alreadie begotten in them by the Goſpell: and this is contained in the ſeauen laſt Verſes of the firſt Chapter, and the ſeauen firſt Verſes of the ſecond Chapter. Hee diſſwades them from receiuing the corrupt Doctrine of the Falſe Apoſtles, whether it were drawne from Philoſophicall Speculations, or from the Traditions of men, or from the Ceremoniall Law of Moſes; and hee proceedes in this order: firſt, hee layes downe the matter of his Dehortation, Chap. 2. verſe 8. then ſecondly, hee confirmes it by diuers reaſons, from verſ. 9. to 16. and laſtly, he concludes, and that ſeuerally, as againſt Moſaicall Rites, verſ. 16.17. againſt Philoſophie, verſ. 18.19. and againſt Traditions, verſe 20. and ſo to the end of that Chapter.
Thus of the ſecond part.
Thirdly,3 The Precepts of life in giuing Precepts of life the Apoſtle holds this order: firſt, hee giues generall Rules, that concerne all as they are Chriſtians: then, hee giues ſpeciall Rules, as they are men of this or that eſtate of life. The generall Rules are contained in the firſt ſeauenteene Verſes of the third Chapter: and the ſpeciall Rules from the eighteenth Verſe of the third Chapter to the ſecond Verſe of the fourth. The generall Rules hee reduceth into three heads: viz. firſt, the Meditation of heauenly things, verſ. 1.2.3.4. ſecondly, the mortification of vices and iniuries, verſ. 5. to the 12. thirdly the exerciſe of holy Graces, a number of which hee reckoneth, both in the kindes, meanes, and ends of them, from verſ. 12. to 18. The particular Rules concerne principally houſhould gouernment: for hee ſets downe the dutie of Wiues, verſ. 18. of Husbands, verſ. 19. of Children, verſ. 20. of Parents, verſ. 21. of Seruants, verſ. 22.23.24.25. and of Maſters, Chap. 4. verſ. 1.
The Epilogue, or Concluſion,4 The Epilogue. containes in it both matter of generall Exhortation, as alſo matters of Salutation. The generall Exhortation concernes Prayer, verſ. 2.3.4. wiſe Conuerſation, verſ. 5. and godly Communication, verſ. 6. Now after the Apoſtle hath disburdened himſelfe of thoſe generall cares, then hee taketh liberty to refreſh himſelfe and them, by remembring certaine that were deare both to him and them. And firſt, hee makes entrance by a narration of his care to know their eſtate, and to informe them of his. To which purpoſe hee ſendeth and praiſeth Tichicus and Oneſimus, verſ. 7.8.9. The Salutations then follow; and they are of two ſorts: for ſome are ſignified to them, ſome are required of them. Of the firſt ſort, hee ſignifies the Salutations of ſix men, three of them Iewes, and three Gentiles, verſ. 10.11.12.13.14. The Salutations required, concerne either the Laodiceans, verſ. 15.16. or one of the Coloſſaean Preachers, who is not onely ſaluted; but exhorted, verſ. 17 And then followes the Apoſtles generall Salutations to all, in the laſt Verſe.
THE PLAINE Logicall Analyſis of the firſt Chapter.
THis CHAPTER ſtands of three parts: a Proaeme, a Propoſition of Doctrine, an Exhortation to conſtancy and perſeuerance. The Proame is continued from verſ. 1. to 12. the Propoſition from verſ. 12. to the 23. the Exhortation from ver. 23. to the end.
The Proaeme is intended to winne attention and affection; and ſtands of two parts, the Salutation and the Preface. The Salutation is contained in the two firſt Verſes, and the Preface in the third Verſe, and thoſe that follow to the twelfth.
In the Salutation three things are to be obſerued: firſt, the Perſons ſaluting; ſecondly, the Perſons ſaluted; thirdly, the forme of the Salutation it ſelfe.
The Perſons ſaluting are two; the Author of the Epiſtle,Verſe 1.2. and an Euangeliſt, famous in the Churches, who is named as one that did approue the Doctrine of the Epiſtle, and oommend it to the vſe of the Churches. The Author is deſcribed: firſt, by his Name, Paul: ſecondly, by his Office, an Apoſtle; which is amplified by the principall efficient, IESVS CHRIST, and by the impulſiue cauſe, the Will of God. The Euangeliſt is deſcribed: firſt by his Name, Timotheus: ſecondly, by his adiunct Eſtate, a Brother. Thus of the Perſons ſaluting.
The Perſons ſaluted are deſcribed; firſt, by the place of their abode, and ſo they are the Citizens and inhabitants of Coloſſe: ſecondly, by their ſpirituall eſtate, which is ſet out in foure things: 1. They are Saints: 2. They are faithfull: 3. They are Brethren: 4. They are in CHRIST.
The forme of the Salutation expreſſeth what hee accounteth to be the chiefe good on earth, and that is, Grace and Peace, which are amplified by the Cauſes or Fountaines of them, from God our Father, and from our Lord Ieſus Chriſt. Thus of the Salutation.
In the Preface the Apoſtle demonſtrateth his loue to them by two things, which hee conſtantly did for them: hee prayed for them,Verſe 3. and hee gaue thankes for them: and this hee both propounds generally, verſ. 3. and expounds particularly in the Verſes following.
In the generall propounding, three things are euidently expreſt: firſt, what he did for them, hee gaue thankes, hee prayed: ſecondly, to whom, euen to God the Father of our Lord Ieſus: thirdly, how long, alwaies, that is, conſtantly from day to day.
Verſe 4.5.Now, in the Verſes that follow he expounds and opens this: firſt, his Thankeſgiuing, verſ. 4.5.6.7.8. ſecondly his Prayer, verſe 9, 10.11. In the Thankeſgiuing hee ſhewes for what he gaue thankes; which hee referres to two heads, 1. their Graces: 2. The Meanes by which thoſe Graces were wrought and nouriſhed.
The Graces are three, Faith, Loue, Hope, verſ. 4.5. Their Faith is amplified by the Obiect, your Faith in Ieſus Chriſt: and their Loue, by the extent of it, your Loue to all the Saints: and their Hope, by the place, which is laide vp for you in heauen.
Verſe 5.6.The Meanes of Grace was either principall, verſ. 5.6, or Inſtrumentall, verſ. 7.8. The principall ordinary outward meanes was the Word; which is deſcribed and ſet out ſix waies: 1. by the Ordinance in which it was moſt effectuall, viz. Hearing, whereof yee haue heard, 2. By the propertie that was moſt eminent in the working of it, viz. Truth, by the word of truth. 3. By the kinde of word, viz. the Goſpell, which is the Goſpell. 4. By the prouidence of God in bringing the meanes, which is come vnto you. 5. By the ſubiect Perſons vpon whom it wrought, viz. you and all the world. 6. By the efficacy of it, it is fruitfull and increaſeth; which is amplified by the repetition of the perſons in whom, and the conſideration both of the time, in thoſe words, from the day that you heard, &c. and alſo, of the adiuuant cauſe, viz. the hearing and the true knowledge of the Grace of God, from the day that you heard of it, and knew the grace of God in truth.
Thus of the principall Meanes, the miniſterie of the Word.
Verſe 7.8.The Inſtrumentall, or the Miniſter followeth, verſ. 7.8. and he is deſcribed, 1. by his name, Epaphras: 2. by the adiunct loue of others to him, beloued: 3. by his Office, a Seruant: 4. by his willingneſſe to ioyne with others, a fellow-ſeruant: 5. by his faithfulneſſe in the execution of his Office, which is for you a faithfull Miniſter of Chriſt: and laſtly, by his delight in his people, which he ſhewes by the good report he chearefully giues of them, viz. who alſo declared vnto vs your loue in the ſpirit. Thus of the Thankeſgiuing.
Verſe 9.10.11.Now in the opening or vnfolding of his practiſe in praying for them, firſt, hee affirmes that he did pray for them; and then, declares it by ſhewing what he prayed for. The affirmation is in the beginning of the ninth Verſe, and the Declaration in the reſt of the words to the end of the eleuenth Verſe.
In the affirmation there are three things: firſt, an Intimation of a reaſon, in thoſe words, for this cauſe: ſecondly, a conſideration of the time, ſince the day we heard of it: thirdly, the matter affirmed, we ceaſe not to pray for you.
In the Declaration hee inſtanceth in one thing hee principally prayed about, and that was their Knowledge; which he ſets one, firſt by the Obiect of it, the will of God: ſecondly, by the Parts of it, Wiſedome and Vnderſtanding: thirdly, by the End, viz. that they might walke worthy, &c. fourthly, by the cauſe, his glorious power: and fiftly, by the Effects, Patience, Long-ſuffering, and Ioyfulneſſe.
In ſetting downe the Obiect, hee expreſſeth alſo the meaſure hee deſired; hee would haue them filled with the knowledge of Gods will, and that he addeth in the ſecond part, when he ſaith, all Wiſedome and vnderſtanding. The end of all their knowledge hee expreſſeth more largely, verſe 10. which in generall is the eminence of holy life, which hee expreſſeth in three ſeuerall formes of ſpeech, viz. 1. to walke worthy of the Lord: 2. to walke in all pleaſing: and 3. to be fruitfull in all good workes: vnto the fuller attainment of which hee notes the meanes to be, an increaſe in the knowledge of God.
Hitherto of the Proaeme.
The Propoſition of Doctrine containeth excellent matter concerning our Redemption: where hee proceeds in this order: firſt,Verſe 12.13.14 hee conſiders the worke of our Redemption; and ſecondly, the perſon of our Redeemer. The worke of our Redemption, verſe 12.13.14. the perſon of our Redeemer, verſe 15. and thoſe that follow to the 23. and all this he expreſſeth in forme of Thankeſgiuing.
The worke of our Redemption hee deſcribes two waies, after hee hath touched the firſt efficient cauſe of it, viz. God the Father: for in the twelfth Verſe hee ſeemes to ſhew, that in reſpect of Inchoation, it is a making of vs fit; and in reſpect of Conſummation, it is a cauſing of vs to enioy an immortall happines in heauen, better then that Adam had in Paradiſe, or the Iewes in Canaan. And therein hee expreſſeth, firſt the manner of tenure or title, in the word Inheritance: ſecondly, the adiunct praiſe of the company, viz. the Saints: and thirdly, the perfection of it, it is in light.
Now, in the end of the thirteenth Verſe hee ſeemes to ſhew that our Redemption ſtands of two parts: firſt, deliuerance from the power of darkeneſſe: ſecondly, tranſlating into the Kingdome of the Sonne of his loue, one of the many excellent priuiledges of which eſtate, is noted in the fourteenth Verſe, to be remiſsion of ſinnes, through the bloud of Chriſt. And thus of the worke of our Redemption.
The perſon of our Redeemer is deſcribed three waies: firſt,Verſe 15.16.17. in relation to GOD; ſecondly, in relation to the whole World; thirdly, in relation to the Church.
Firſt, in relation to God, hee is deſcribed in the beginning of the fifteenth Verſe; and ſo hee is ſaid to be the Image of the inuiſible God.
Secondly, in relation to the whole World, fiue things are to bee ſaid of CHRIST: firſt, hee is the firſt begotten of euery Creature, in the end of the fifteenth Verſe: ſecondly, he is the Creator of all things, verſe 16. Where note the diſtinctions of Creatures: 1. they are diſtinguiſhed by their place; ſome, in Heauen; ſome, in Earth: 2. they are diſtinguiſhed by their qualitie; ſome are viſible, ſome inuiſible: 3. the inuiſible are againe diſtinguiſhed, by either Titles or Offices, ſome are Thrones, ſome are Principalities, &c. thirdly, all things are for him, this is in the end of the ſixteenth Verſe: fourthly, he is before all things, in the beginning of verſe 17. laſtly, all things in him conſiſt. verſe 17. the end of it. Thus the Redeemer is deſcribed in relation to the whole World.
Verſe 18.19.20Thirdly, hee is deſcribed as he ſtands in relation to the Church: and ſo either to the whole Church, verſ. 18.19.20. or to the Church of the Coloſsians, verſe 21.22.
As he ſtands in relation to the whole Church, hee is ſaid to be the head of the Church, in the beginning of the eighteenth Verſe, and this he proues, by ſhewing that he is a head in three reſpects.
Firſt, in reſpect of the dignitie of order towards his Members, and ſo in the ſtate of grace he is their beginning, and in the ſtate of glory he is the firſt begotten of the dead; that both among the liuing and the dead he might haue the preheminence.
Secondly, in reſpect of perfection in himſelfe, in that all fulneſſe dwells in him; which is amplified by the cauſe, viz. the good pleaſure of the Father, who made him head of the Church, verſe 19.
Thirdly, in reſpect of efficacie or influence through the whole body: for from him flowes Peace and Reconciliation, verſe 20. concerning which Reconciliation there are eight things to be noted: 1. the mouing cauſe, which is to be ſupplied out of the former Verſe, as the Coniunction [and] importeth, viz. it pleaſed the Father: 2. the Inſtrument, by him, viz. CHRIST the head: 3. the Benefit it ſelfe, viz. to reconcile: 4. the ſubiect Perſons in generall, all things: 5. the End, to himſelfe: 6. the Effect, making peace: 7. the Meanes, through the bloud of his Croſſe: 8. the Diſtribution of the Perſons who, in thoſe words, things in earth and things in heauen. Thus of his relation to the whole Church.
Verſe 21 22.In the deſcription of his relation to the Church of the Coloſsians, he vrgeth them with two things: firſt, their miſerie without Chriſt: 2. the remedy of their miſerie by Chriſt.
Their miſerie ſtands in two things: firſt, they are Strangers: ſecondly, they are Enemies, and both are amplified: 1. by the ſubiect wherein, viz. not outwardly onely, but in their mindes: 2. by the Cauſe, viz. wicked workes, verſe 22.
In ſetting downe their remedie hee notes: 1. the Meanes: 2. the End. The meanes is the death of the body of Chriſts fleſh: The end is, that hee might preſent them holy and vnblameable, and without fault in Gods ſight, verſe 22.
Thus of his relation to the Church of the Coloſsians: and thus alſo of the ſecond part of this Chapter, viz. the Propoſition of Doctrine.
The Exhortation followes: where is to be conſidered; firſt, the Exhortation it ſelfe;Verſe 23. and then the Reaſons. The Exhortation is to perſeuerance, both in Faith and Hope.
In the Exhortation to perſeuerance in faith, there is worthy to be noted: firſt, the manner of propounding it, which is with an If: ſecondly, the dutie required, Continue: thirdly, the manner of the dutie, grounded and ſtabliſhed: fourthly the obiect, Grace, in Faith.
In the Exhortation to perſeuerance in Hope, two things are to be obſerued: firſt, he ſets downe the euill to be auoided, viz. vnſetledneſſe or reuolting, in the words, Be not mooued away: ſecondly, hee quickens them by remembring the cauſe and fountaine of their hope: viz. The hearing of the Goſpell preached.
Thus of the Exhortation, the Reaſons follow.
There are ſeauen Reaſons to inforce this Exhortation to perſeuerance. The firſt is taken from the conſent of Gods Elect, Which are through the world, who haue in the preaching of the Goſpell receiued Faith and Hope, as their common portion.
The ſecond Reaſon is taken from the teſtimony of PAVL himſelfe: and that is two-fold; the firſt is the teſtimonie of his Miniſterie; This is that hee preacheth, and therefore it ſhould bee that they ſhould keepe faſt: the ſecond is the teſtimonie of his Sufferings; hee hath endured much for the Doctrine of Faith and Hope; and therefore they ſhould continue in it: and to ſtirre them the more concerning his ſufferings, hee ſheweth that hee ſuffered with great Ioy: which hee confirmeth by expreſſing the reaſons of his ioy; firſt, becauſe they were the afflictions of Chriſt; ſecondly, becauſe hee had his part allotted him by the decree of God; and it was his ioy that hee had almoſt finiſhed what was left for him to ſuffer; there was but a little remaining: thirdly, becauſe they were but in his fleſh: fourthly, becauſe they were for them, and the good of the Church, Verſe 24.
The third Reaſon is taken from the teſtimonie of God, who inioyned vnto PAVL and other Miniſters this diſpenſation of the Doctrine of Faith and Hope, with a charge that they ſhould ſee his Word fulfilled herein, Verſe 25.
The fourth Reaſon is taken from the excellencie of the Goſpell: which is ſet out; firſt by the nature of it, it is a myſterie: ſecondly, by the antiquitie of it, it was, and was hid ſince the world beganne, from Ages and Generations: thirdly, by the time of the reuelation of it, now, in the new world: fourthly, by the perſons to whom it is reuealed, viz. onely the Saints, all which ſhould moue to care and conſtancie in keeping of it. Verſe 26.
The fift Reaſon is taken from the excellency of the Subiect of the Goſpell, which is no leſſe nor worſe then Chriſt reuealed by the preaching of the Goſpell. In this reuelation of Chriſt in the Goſpell, conſider, firſt, who reueales him, God: ſecondly, the cauſe of his reuelation, the will of God, hee would: thirdly, the manner, viz. in a rich and glorious myſterie: fourthly, the perſons to whom, viz. the miſerable Gentiles: fiftly, the effects or fruits of it, which are, firſt, the inhabitation of Chriſt: ſecondly, the hope of glory, Verſe 27.
Verſe 28.The ſixt Reaſon is taken from the end, which is the preſenting of them perfect in Ieſus Chriſt, which is amplified by the meanes to bring to this end, which is preaching: and that is amplified, firſt, by the parts of it, which are teaching and admoniſhing: and ſecondly, by the manner, in all Wiſedome, Verſe 28.
Verſe 29.The ſeuenth Reaſon is taken from the holy ſtrife of the Apoſtle, to bring men to this: which is amplified by the great ſucceſſe which the LORD had giuen. Verſe vlt.
A METAPHRASE vpon the firſt Chapter of the Epiſtle to the COLOSSIANS.
PAVL,Verſe 1 PAVL, an Apoſtle of Ieſus Chriſt, by the will of God, and Timotheus our Brother. the Meſſenger or Embaſſadour-generall for all the Churches of the Gentiles, by Commiſſion from the promiſed MESSIAH, now come in the fleſh, the Lord annointed, ſeparated hereunto, not for his owne worthineſſe, or by any priuate motion of his owne, or by commandement of any man, but by the expreſſe will of God, according to his euerlaſting counſell; as alſo Timotheus, a reuerend Brother, an Euangeliſt of Chriſt, with full and free teſtimonie approueth this Epiſtle written
To the Citizens and Inhabitants of the Citie of Coloſſe,Verſe 2. To them which are at Coloſſe, Saints and faithfull brethren in Chriſt: Grace be with you, and peace, from God our Father, and from the Lord IESVS CHRIST. that are ſeparate from the world, and ſanctified with true Grace, and faithfully walke in that holy Calling, in brotherly communion one with another, and indiſſoluable vnion with CHRIST your Sauiour: Grace be with you, and Peace, euen the free fauour of GOD, with all internall, eternall, and needfull externall bleſsings, from him that both will and can, euen God our Father, through the merits of the Lord our annoynted Sauiour.
We giue thankes vnto God,Verſe 3. Wee giue thankes to God, euen the Father of our Lord Ieſus Chriſt, alwayes praying for you. Verſe 4. Since wee heard of your faith in Chriſt Ieſus, and of your loue toward all Saints. euen that God that by an eternall and vnexpreſsible generation is the Father of our Lord Ieſus Chriſt, remembring you earneſtly and conſtantly in our daily Prayers, being exceedingly fired and inflamed, ſince we heard by continuall and true report of your precious Faith; by which you haue with firmeneſſe and ſtedfaſtneſſe of aſſurance laide hold vpon IESVS CHRIST, for life and righteouſneſſe: and the rather, becauſe wee likewiſe heard of your holy affection to ſuch as haue ſeparated themſelues from the prophaneneſſe of the world, to the ſeruice of God, eſpecially conſidering that you haue not the glorious Faith of Chriſt in reſpect of perſons, but loue all the Saints as well as any.
And (as a People not deſtitute of any ſauing Grace,Verſe 5. For the hopes ſake which is laid vp for you in heauen, whereof ye haue heard before by the word of truth, which is the Goſpell.) wee reioyce to heare of that liuely hope, by which you haue laid hold on the Promiſe of eternall glory, which God the Father hath prepared and laide vp in Heauen. And the more are we confirmed in this reſolution, conſtantly, to praiſe GOD for theſe excellent Graces, becauſe they are not ſodaine Fancies, or preſumptuous Conceits, raiſed out of the Forge of your owne braine, or conceiued for ſome corrupt or carnall ends, but were indeede begotten in you by the mighty working of the moſt ſweet Doctrine of Reconciliation, proued in it ſelfe, and by effect, to be a Word of Truth: euen that word of the LORD, long foretolde, now truely reuealed and accompliſhed alſo, begetting the true forme of pietie in you, with conſtancie and true vprightneſſe, both of heart and life.
Verſe 6. Which is come vnto you, euen•s it is vnto all the world, and•s fruitful, as it is alſo among you, from the day that yee heard and truely knew the grace of God.This is the word of Reconciliation which is come vnto you, as by incredible power and ſwiftneſſe, it is now to the greateſt part of the world, euen to people of all ſorts and Nations, cauſing them to ſhew the ſoundneſſe of their Conuerſion, by the daily fruits of amendment of life: and this increaſeth continually in all places, as it doth, and hath done with you, ſince the very firſt day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD.
Verſe 7. As yee alſo learned of Epaphras our deare fellow ſeruant, which is for you a faithfull Miniſter of Chriſt.And this very Doctrine, which you haue heard of Epaphras, is the ſelfe ſame diuine truth that is gone all abroad the world: of Epaphras I ſay, whom wee all reuerence as our deare fellow-Seruant, being aſſured that he is for your beſt good, a faithfull and moſt humble Miniſter of Ieſus Chriſt.
Verſe 8. Who hath alſo declared vnto vs your loue, which yee haue by the Spirit.Verſe 9. For this cauſe wee alſo, ſince the day wee heard of it, ceaſe not to pray for you, and to deſire that yee might be fulfilled with knowledge of his will, in all wiſedome and ſpirituall vnderſtanding.Verſe 10. That yee might walke worthy of the Lord, & pleaſe him in all things, being fruitfull in all good workes, and increaſing in the knowledge of God.Hee hath with great contentment boaſted of you, in reporting to vs your ſpirituall and heauenly affection to God, and godlineſſe, and one towards another: and for the ſame cauſe ſince the firſt time we heard of your praiſes in the Goſpell, wee haue beene importunate without ceaſing, praying for you, and beſeeching God to increaſe in you, and make compleate your knowledge of his reuealed will, not only for contemplation, but for practiſe alſo, with a gracious experience of the working of the Spirit.
That yee might carry your ſelues in a holy eminency of godly conuerſation, ſtriuing to proportion your Obedience in a greater degree then ordinary, as might become the great meaſure of Gods Mercies of all ſorts towards you, expreſsing a liuely kinde of pleaſingneſſe, both in carriage towards God and man, being refreſhed with the ſweetnes of acceptation in your ſeruices, and that you might extend your carefulneſſe to beare fruit, not in one kinde or ſome few, but in all kindes and ſorts of good workes, daily increaſing in a holy acquaintance with the ſacred nature of God, which is both the effect and cauſe of all comfortable progreſſe in holy life.
Verſe 11. Strengthened with all might through his glorious power vnto all patience, and long-ſuffering with ioyfulnes.That ſo growing vp to a ripe age in CHRIST, in the ſanctification both of ſoule and body and ſpirit, in all the Graces and Duties of CHRIST and Chriſtian life, through the aſsiſtance of the glorious power of GOD, in the vſe of all meanes and helpes appointed of God, yee might accompliſh your moſt holy profeſsion, with ſingular comfort and contentment, being able cheerefully and with all patience and Long-ſuffering to beare the Croſſes, Tentations, Infirmities, Perſecutions, and whatſoeuer Wrongs or Indignities might befall you waiting for the Promiſe of GOD, being neuer weary of welldoing.
And as wee haue thought good thus to let you vnderſtand our loue towards you, and our reioycing for the proſperity of your ſoules;Verſe. 12. Giuing thankes vnto the Father, which hath made vs me•te to bee partakers of the inheritance of the Saints in light. ſo wee thought good to write vnto you, both to put you in minde of the moſt holy doctrine of CHRIST, as alſo to exhort and beſeech you to be conſtant in the Faith and hope you haue receiued, without liſtening to the entiſing ſpeeches of falſe Teachers, which as wicked Seducers would beguile your ſoules of that high priſe of your moſt holy Calling.
What thankes can we euer ſufficiently giue vnto GOD the Father of CHRIST and Chriſtians, that of his meere Grace and free Loue, hath by a holy Calling, made vs, in his account, meete to haue a Lot in that heauenly Canaan, in that ſweet and eternall fellowſhip with the ſpirits of the iuſt, not onely reuealed vnto vs in this light of the Goſpell, but to be inioyed by vs in the light of Heauen?
And hath alſo already deliuered vs from that wofull eſtate,Verſ. 13. Who hath deliuered vs from the power of darkeneſſe, and hath tranſlated vs into the Kingdome of his deare Sonne. in which the darkeneſſe of Gentiliſme, and Sinne, and Ignorance, and Aduerſitie, and Death, and Damnation, had power ouer vs, & hath tranſlated vs into the Kingdome of Ieſus Chriſt, the Son of his loue, inrolling our names among the liuing, and accounting vs as Subiects of this Kingdome of Grace, and Heyres, euen Coheyres with Chriſt, of the glory to be reuealed.
And howſoeuer our Sanctification be as yet vnperfect,Verſe 14. In whom wee haue redemption through his bloud, that is, the forgiuenes of ſinnes. yet are we not onely bought with a price, but effectually and truely redeemed, and in ſome ſort fully too: for in our Iuſtification we are perfectly reconciled, and all our ſins abſolutely forgiuen vs, as if they had neuer beene committed, through his merits that ſhed his bloud for vs.
Who is a moſt liuely and perfect image of the inuiſible God,Verſe 15. Who is the Image of the inuiſible God, the firſt borne of euery creature. not onely as hee workes Gods Image in man, or becauſe he appeared for God the Father, to the Fathers in the old Law; or becauſe as man he had in him the likeneſſe of God in perfect holineſſe and righteouſnes; or becauſe he did by his Miracles, as it were, make God viſible in his fleſh; but as he was from euerlaſting the very eſſentiall naturall Image of God, moſt abſolutely in his diuine perſon reſembling infinitely the whole nature of his Father: and therefore is to be acknowledged as the begotten of God by an eternall generation: ſo the firſt begotten of euery Creature, as he was before them; ſo is he therefore the principal heyre of all things, by whom, and in whoſe right,Verſe 16. For by him were all things created, which are in heauen, and which are in earth, things viſible and inuiſible; whether they be Thrones, or Dominions, or Princip•lities, or Powers, all things were created by him and for him. all the Saints doe inherit what they haue or looke for.
For by him all things in heauen or earth, whether viſible or inuiſible were created; yea, the very Angels themſelues, of what Order or Office ſoeuer, whether Thrones or Dominions, Principalities or Powers, were all made my him of nothing; and therefore he, and not they are to be worſhipped: in ſhort, all things were created by him; yea, and for him too.
Verſe 17. And the is before all things, and in him all things conſ•ſt.And hee was from euerlaſting with GOD the Father, before all Angels or other Creature was made, and ſtill all things are preſerued and continued as conſiſting in him; yea, the very Angels haue their confirmation from him.
Verſe 18. And hee is the head of the body of the Church: hee is the beginning, and the firſt borne of the dead, that in all things hee might haue the preeminence.And he is that glorious and alone Myſticall head of the Church, which in an holy order and relation, by the admirable worke of the Spirit, as a bond vniting together, is a true body vnto CHRIST: and worthily is he to be acknowledged a head vnto the Church, for three great Reaſons: firſt, in reſpect of Dignity: for hee alone hath the primacy: and ought to be acknowledged to haue preheminence in all things: for if wee reſpect the eſtate of Grace, he is the beginning of all goodneſſe, and if wee reſpect the eſtate of Glory, hee is the firſt borne of the dead; not onely becauſe he is riſen himſelfe in his body, from the graue, but alſo becauſe by his onely power all his members ſhall riſe at the laſt day: and alſo, becauſe that in the death of all the righteous, he doth ſtill continue to, and in, the very laſt gaſpe, his aſsiſtance and holy preſence,
Verſe 19. For it pleaſed the Father, that in him ſhould all fulneſſe dwell.Secondly, hee is fitteſt; yea, onely fit, to be the head of the Church, becauſe it hath pleaſed the Father, that in him ſhould all fulnes only dwell, ſo that he is a head in reſpect of plenitude, for the behoofe of the members.
Verſe 20. And by him to reconcile all things vnto himſelfe, and to ſet at peace through the bloud of his Croſſe both the things in earth, and the things in heauen.Verſe 21. And you which were in times paſt ſtrangers and enemies, becauſe your mindes were ſet in euill workes, hath he now alſo reconciled.And thirdly, hee is a head in reſpect of influence; for from him onely comes downe to the members, all peace with God, and all the fruits of that reconciliation: for it is hee that made peace, by the bloud of his Croſſe, and that hath eſtated happineſſe vpon all the Saints, reconciling them to God: I ſay, all the Saints, both thoſe that are in heauen already, and thoſe that being yet on earth, hope for that glory in heauen hereafter. And that this is ſo, you are able out of your own experience to auouch: for whereas by nature you were ſtrangers from GOD and the life of God, you were very enemies to God and all his goodneſſe: and this alienation and enmitie was apparantly ſeated in your very mindes, through the euill workes of all ſorts which abounded in your liues;Verſe 22. In the body of his fleſh, throgh death, to make you holy, and vnblameable, and without fault in his ſight. yet you know that CHRIST taking our Nature vpon him, and in that nature ſuffering death for you, hath reconciled you to GOD and by the Goſpell a-new created you, that hee might preſent you to GOD, as holy and vnblameable, and without fault in his ſight, couering your wants and hiding the euill of your workes, through his owne Interceſsion, and allowing you the benefit of the Couenant of Grace, through which vprightneſſe will be in him accepted in ſtead of perfection.
Verſe 23. If ye continue, grounded and ſtabliſhed in the faith, and be not mooued away from the hope of the Goſpell, whereof yee haue heard, and which hath bin preached vnto euery creature which is vnder heauen, whereof I Paul am a Miniſter.Now what remaines, but that ſeeing wee haue ſuch precious Doctrine, you ſhould be exhorted to hold out with all Chriſtian perſeuerance, ſetling and eſtabliſhing your hearts in the beleefe of the truth, ſuffering your ſelues not to be carried away with any contrary winde of Doctrine, from the confidence of that hope of your reconciliation with God, which hath been propounded and wrought in you, by the preaching of the Goſpell; and the rather, becauſe vnleſſe you doe ſo perſeuere, you cannot haue ſound comfort in your right to the ben••••before named. Beſides, there are many reaſons may induce you to the reſoluteneſſe of perſeuerance in the Doctrin you haue already beleeued and hoped in. Firſt, it is the Doctrine which all Gods Elect, with one conſent, haue receiued throughout the world; and vpon it haue founded their Faith and Hope. Secondly, the conſideration of what yee ſee in me may ſomewhat moue you, and that if you eyther conſider my Miniſtery or Sufferings: for my Miniſtery, I haue ſo throughly informed my ſelfe concerning the Doctrine which Epaphras hath taught you, that I ſee it in all things, for the ſubſtance of it, to be the ſame which I my ſelfe haue taught in euery place.
Now for my Sufferings, it is apparant to all ſorts of men,Verſe 24. Now I reioyce in my ſufferings for you, and fulfill the reſt of the afflictions of Chriſt in my fleſh, for his bodies ſake which is the Church. that I haue endured my part of all kindes of Troubles for the Goſpell, which I would not haue done, if I had not had full aſſurance of the truth of it, neyther doe I repent me of my afflictions, but reioyce in them rather, & that for diuers reaſons. Firſt, becauſe they are the afflictions of CHRIST, that is, ſuch as he accounts to be his. Secondly, becauſe I know that in Gods Decree I haue my part of troubles aſsigned me; and it is my ioy, to think that in ſo good a cauſe I haue almoſt fulfilled them. Thirdly, becauſe theſe Afflictions extend but to my fleſh and outward man. And laſtly, becauſe it is for your good I ſuffer, euen for the confirmation of your Faith, and for the good of the whole body of Chriſt, which is the Church.
Thirdly,Verſe 25. Whereof I am a Miniſter, according to the diſpenſation of God, which is giuen mee vnto you ward, to fulfill the word of God.Verſe 26. Which is the myſtery hid ſince the world beganne, and from all ages, but now is made manifeſt to his Saints. I haue receiued this Commiſsion concerning the Goſpel immediately from GOD himſelfe, with ſtrict charge, that for your good I ſhould purſue the execution of it, till not only Faith and Hope were wrought, but till we ſaw the worke and word of God, euen accompliſhed and fulfilled.
Fourthly, what can there be more excellent and worthy to be beleeued and truſted in, then this Goſpell of IESVS CHRIST, and our reconciliation in him, ſeeing it is that dreadfull Myſtery, which worlds of men haue wanted, as being hid from whole Ages and Generations hitherto, and now by the vnſpeakeable mercy of GOD is reuealed by preaching vnto the Saints, as a peculiar treaſure entruſted to them.
And fiftly, the rather ſhould you hereupon ſettle,Verſe 27. To whom God would make knowne what is the riches of this glorious myſtery among the Gentiles, which riches is Chriſt in you, the hope of glory. conſidering the admirable ſubiect of the Goſpell: for it is the good pleaſure of GOD in this rich and glorious Myſtery of the Goſpell, to make known to the poore Gentiles, Chriſt Ieſus himſelfe, and that by giuing him therein to dwell in your hearts by Faith, and as your aſſured and onely hope of immortall glory.
Sixtly,Verſe 28. Whom we preach, admoniſhing euery man, and teaching euery man in all wiſedome, that we may preſent euery man perfect in Chriſt Ieſus. neyther ſhould you euer caſt away the confidence of your aſſurance and hope, or grow weary heerein, ſeeing it is the drift and end of all our preaching, wherein wee eyther admoniſh or inſtruct you, leading you through all ſorts of wiſedome in the word of GOD. I ſay, the end of all is, to preſent you, at the length, perfect and compleate euery one of you, in CHRIST IESVS, in ſome acceptable meaſure of Sinceritie and Knowledge in him.
Verſe. 29. Whereunto I alſo labour and ſtr••e, according to his working which worketh in me mightily.And ſ•••hly, being incouraged with that ſucceſſe which the LORD hath giuen to my miniſtery, I will labour, at I haue laboured, and ſtill ſtriue with all poſsible diligence and endeauour in this glorious worke: hoping that this alſo may proue a motiue, among the reſt, to perſwade with you, to keepe Faith and Hope to the end, with all Conſtancie and holy perſeuerance.
CERTAINE OF THE Chiefeſt things obſerued in the Notes vpon this firſt CHAPTER.
AN EXPOSITION VPON THE WHOLE Epiſtle to the COLOSSIANS.
Verſe 1. Paul an Apoſtle of IESVS CHRIST, by the will of God and Timotheus a Brother.
2. To them which are at Coloſſe, Saints and faithfull Brethren in CHRIST. Grace be with you, and peace from God our Father, and the Lord IESVS CHRIT.
TWO things are worthy our conſideration in this Epiſtle, the Author and the Matter:A Deſcription of the Author of this Epiſtle. the Author was PAVL, concerning whom memorable things are recorded: he was an Hebrew, of the Hebrewes, of the tribe of Beniamin,aaPhil. 3.5. a Phariſe, the ſon of a Phariſe, born in Tharſus of Cilicia, circumciſed the 8. day, brought vp in the knowledge of the Law, and Phariſaicall inſtitutions, by Gamaliel, a great Doctor among the Iewes,bbActs 23.6. acquainted alſo with the languages of forrain nations, as his quoting of the authorities of Greeke Poets ſhewes:ccActs 22.3. Titus 1.12. and in his youth, for the righteouſnes externall, which was after the Law, he was vnrebukeableddPhil. 3.6. and full of zeale, but withall a violent and blaſphemous perſecuter. eeGal. 1.13.14.His calling was exceeding glorious, his Office vnto which he was called, was great and honorable, (viz.) to be Legate of CHRIST,ff1 Tim. 1. the Doctor of the Gentiles,ggActs 9.15. Acts 26.16. the Miniſter of God, of Chriſt, of the Spirit, of the new Teſtament, of the Goſpell of reconciliation and of righteouſneſſe;hh1 Tim. 2. 2 Cor. 6. & 11. & 3. Epheſ. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. He was famous for his labour in the Word, by which hee cauſed the Goſpell to runne from Hieruſalem to Illiricum with admirable ſwiftneſſeiiRom 15.19., as alſo for his faithfulneſſe of mind, for his pure conſcience, for his affection to the faithfull, for his humanity and curteſie, for his continencie, for his humility, for his care for the Churches, for his honeſt conuerſation, innocencie and conſtanciekk2 Cor. 1.12.. he was of nature earneſt, accute and heroycall.
Adde vnto theſe, the praiſes of his ſufferings, what reproach, what ſtripes, what impriſonments, what beating with rods, and ſuch like wrongs did he endure, fiue times of the Iewes receiued hee forty ſtripes ſaue one;2 Cor. 11.22. to 30. once was hee ſtoned, thrice hee ſuffered ſhip-wracke, night and day was hee in the deepe Sea; in iourneying often in perils of waters, of robbers, of his owne Nation, of the Gentiles; in the Citie, in the Wildernes, in the Sea, and among falſe brethren; how hee was daily preſſed with wearineſſe, painefulneſſe, watchings,2 hunger, thirſt, faſtings, cold and nakedneſſe, beſides the incumbrances and cares for the buſineſſe of the Churches.
A foure-fold teſtimony cōcerning the doctrine of Paul. Finally, we may conſider the teſtimony giuen to his doctrine to proue it to be without al mixture of error. And this teſtimony ſtandeth of 4. branches: 1. His immediate calling: 2. His immediate inſtruction & information. 3. The viſible donation of the holy Ghoſt, which was not onely giuen to himſelfe, but he alſo conferred it, by impoſition of hands to others. 4. His working of Miracles,Acts 9. Acts 19.6. 2 Cor. 12.12. Acts 20. for ſo he ſaith of himſelfe, The ſignes of an Apoſtle were wrought among you, with all patience, with wonders, and great workes: hee raiſed a man from the dead. Neyther could the myracles wrought by him be ſmall, when Handkerchiefes were brought from his body to the ſicke, and their diſeaſes departed from them;Acts 19.12. yea, Deuils went out of them.
Laſtly, this noble Iew, more famous among the Apoſtles then euer the great Saul was among the Prophets, was beheaded by the Emperor Nero, the 29. of Iune, in the 70. yeare of the Lord. And all this ſhould cauſe vs with all reuerence, both to teach and learne the Celeſtiall doctrine deliuered in writing to the Churches by him.
Conceits about the Apoſtles writings.Thus of the Author, the Matter followeth: I meane not to ſearch after the deſcants and conceits that ſome obſerue concerning the workes of this Worthy, as that he ſhould write ten Epiſtles to the Churches, to anſwer the number of ten Commandements; and foure Epiſtles to particular perſons, to expreſſe his agreement with the foure Euangeliſts; onely this in generall for his hearers or Auditorie: hee had the Romanes, the greateſt in the earth for power: the Graecians, the moſt famous for witte and learning: and the Iewes or Hebrewes, of greateſt note for diuine vnderſtanding of the Law of God. But to leaue this, I come to the Matter of the Epiſtle, and obſerue three things.
What Coloſſe was, and how the people were conuerted.For the firſt, Coloſſe was a Citie in Phrigia, in Aſia the leſſe, neere to Laodicea and Hierapolis. The Church in this citie was not firſt gathered by Paul, but as ſome thinke, by Epaphras, whom they take to haue bin one of the ſeauenty Diſciples, and an Euangeliſt. Some ſay they were firſt conuerted by Archippus who is mentioned, Ch. 4.17. and that Epaphras, one that was borne amongſt them,Chap. 4.17. being inſtructed by Paul, was ſent thither to build them vp further.
The occaſion of the Epiſtle: Croſſe-teaching in his timeFor the ſecond: the Occaſion of this Epiſtle was this; After that there was a Church here gathered by the power of the Goſpell, Sathan after his wonted manner, ſtirred vp corrupt teachers, who by croſſe and contrary teaching did mightily labour to diſgrace the Miniſtery, and hinder the efficacie of the doctrine of their faithfull Miniſter: theſe men taught Philoſophicall Poſitions, and vaine Speculations, vrged the ceremonies of the Iewes, and brought in praying to Angels, and ſuch like infectious ſtuffe. Epaphras hereupon being oppreſſed with the madneſſe and fury of thoſe Impes of Sathan, reſorts to Paul, who lay in priſon at Rome, and acquainting him with the ſtate of the Church, procures him to write this Epiſtle.
The Epiſtle diuided into fiue parts.Thirdly, the treatiſe it ſelfe ſtands of fiue parts: firſt, an Exordium, ch. 1. to v. 12. Secondly, a Propoſition, liuely expreſſing the doctrine of Chriſt, and his Kingdom, from v. 12. to the 23. Thirdly, an Exhortation, containing a perſwaſion, from v. 23. of ch. 1. to v. 8. of ch. 2. and a diſſwaſion, from v. 8. of ch. 2. to the end of ch. 2. Fourthly, an inſtitution of manners, giuing rules firſt in generall, ch. 3.1. to 18. ſecondly in ſpeciall, from v. 18. of ch. 3. to v. 2. of ch. 4. And laſtly, a concluſion, from v. 2. of ch. 4. to the end. Or briefely thus, ſetting aſide the Entrance and the Concluſion, the Apoſtle entreates of matters of Faith, in the firſt two Chapters, and of matters of Life, in the two laſt.
3And thus in generall of the whole Epiſtle, with the perſons to whom,The Exordium and the parts thereof. and the occaſion thereof. The firſt part of the Epiſtle in the Exordium, and i•ſtands of two members, a Salutation and a Preface. The Salutation, verſ. 1.2. and the Preface from verſ. 3. to the 12.
In the Salutation I conſider three things: firſt,The ſalutation diuided. the perſons ſaluting: ſecondly, the perſons ſaluted: thirdly, the forme of the Salutation. The perſons ſaluting are an Apoſtle & an Euangeliſt; the Apoſtle is deſcribed by his Name,The Perſons ſaluting. PAVL; by his Office, an Apoſtle; by the principall efficient that preferred him to that office, and both appointed him his ſeruice, and protected him in it, (viz.) IESVS CHRIST; and laſtly by the impulſiue cauſe, (viz.) the will of God. The Euangeliſt is deſcribed: firſt, by his name, TIMOTHY: ſecondly, by his adiunct eſtate, a Brother.
Firſt, of the words that deſcribe the Apoſtle; and heere firſt the meaning of them, and then the Doctrines to be obſerued out of them.
Paul.] The Apoſtle at his Circumciſion was called Saul. For,The name of the Apoſtle. being of the Tribe of Beniamin, it ſeemes the men of that Tribe did in honour of their King Saul, who was the firſt of all the Kings of Iſrael;Why he was called Saul. and by a kind of emulation to retaine the firſt glory of their Tribe (more reſpecting the outward honour of Saul, in that he was a King, then the curſe of God in his reiection) did vſe to giue the name of Saul to their Children very often as a name of great honour.
And not vnfitly did this name light vpon this Beniamite: both if we regard him as he was before his calling or after: before his calling, as the olde Saul perſecuted Dauid, ſo did this youngling Saul (comming freſhly out of the mint of a Phariſe) perſecute Chriſt, who came of Dauid. And after his calling, as it was ſaid of olde Saul, by way of Prouerbe, Is Saul alſo among the Prophets? So may it be ſaid of this Saul, by way of honour, Saul is among the Apoſtles: and that not the leaſt of the Apoſtles, for hee laboured more abundantly then they all.
Concerning this other name PAVL, Writers are diuerſly minded. Diuers opinions about the name Paul. Some thinke that thirteene yeeres after Chriſt, by the condict of the Apoſtles, he receiued both his Apoſtleſhip ouer the Gentiles, and this name. Others thinke, that hee tooke vnto himſelfe this name of Paulus, to profeſſe himſelfe the leaſt of all Apoſtles. Others thinke the name was giuen him for ſome eminent prayſe of ſome quality or action, as Peter was called Cephas, and Iames and Iohn called Boanarges, and Iacob called Iſrael. Some thinke hee had two names, as Salomon was called alſo Iedidiah, and Matthew called Leui, and theſe ſhould ſeeme to bee giuen by his Parents, to profeſſe his intereſt amongſt both Iewes and Romanes. Among Iewes by the Hebrew name Saul, and among the Romanes, by the Latine name Paulus. Some thinke it is but the varying of the language, as Iohn, Iochanan, Iehan, and Iohannes, all are but differing in ſeuerall languages. Laſtly, it is moſt likely he was called Paul for memory of the firſt ſpoyles hee brought into the Church of Chriſt, not the head but the heart of Sergius Paulus, that noble Romane,Acts 1.3.9. and this is more probable, becauſe in all the Chapters before, hee is neuer called Paul.
Apostle.] This worde in the generall ſignification importeth one that is ſent, and ſo Epaphroditus is called an Apoſtle:Phil. 2.15. The ſignification and Etimology of the word Apoſtle. but the Etymologie of the worde is larger then the vſuall application of it: for, it is vſually giuen to the twelue principall Diſciples, and to Paul and Barnabas: and ſo it is vſed as a tearme of diſtinction from other Church-Officers: for, for the body, they had widdowes for the ſicke, and Deacons for the poore: and for the ſoule, they had Paſtors and Doctors for exhortation and inſtruction. And what Apoſtles were.And theſe were ſtanding and ordinary Officers. Now there were extraordinary, viz.4 Apoſtles and Euangeliſts: the Apoſtles were men immediately called by CHRIST, and had generall charge ouer all Churches, for planting and gouerning them: the Euangliſts were called moſt by the Apoſtles, and ſent with ſpirituall charge whether the Apoſtles ſaw moſt conuenient.
The vſe and ſignification of the worde Ieſus Chriſt. Ieſus Chriſt.] Theſe titles giuen to the Meſſias are not in vaine vſed, or ioyned together: for, by theſe names both his Office and his Worke are deſcribed. In the one name (CHRIST) ſhewing what he vndertooke to be, in the other ſhewing what he was, viz. IESVS, a Sauiour: the one Name, (viz.) IESVS, an Hebrew word, is for the Iewes, and the other Name CHRIST, a Greeke worde, is for the Gentiles: the one ſhewing that he was GOD (for,Eſay 45.21. beſides mee there is no Sauiour) the other ſhewing that hee was Man, (viz.) Chriſt the annointed. For, in reſpect of his humane nature chiefly is this annoynting with graces or gifts attributed to Chriſt.
Againe, Chriſts were of two ſorts, (viz) falſe Chriſts, Mat. 24. and true Chriſts:Diuers Chriſts the true were eyther Typicall, and ſo the Prophets, Prieſts and Kings were annointed (hence in the Pſalme, Touch not my Chriſts, &c.) or Eſſentiall, and ſo onely the Sonne of Mary.
By the will of God.] Theſe words are expounded, Galat. 1.1. where hee is ſaid to be an Apoſtle, not of men, as Princes ſend ciuill Embaſſadours, or as the Iewes ſent falſe Apoſtles; nor by men, as Timothy, Titus, Luke, &c. who were ordayned by man:Titus 1.4. and as Titus did ordaine Elders. Or elſe not by the Commendation, paines or inſtruction of any man.
Three Doctrines from the firſt wordsPaul an Apostle.] Here three Doctrines may be obſerued: firſt, great ſinners may proue great Saints; a great enemie of ſincere Religion may prooueDoctr. 1a great founder of Churches; a great oppreſſor of Gods Seruants may proue a great feeder of Gods flocke. Great ſinners may prooue great Saints.In a word, a perſecuter, as we ſee heere, may be an Apoſtle. This Doctrine as it doth excellently ſample out Gods vnſearchable mercy, ſo it teacheth vs not to deſpaire of any, but to continueVſe. 1to pray for euen the vileſt and moſt ſpitefull aduerſaries, and the moſt open oppugners, and vſuall traducers of Gods cauſes and people; and to waite vpon God to ſee if at any time hee will giue them repentance to build that they haue deſtroyed, and to gather that they haue ſo much ſtriuen to ſcatter. Secondly,2 Affliction of conſcience. this Doctrine is of ſingular vſe in the cure of the hardeſt of diſeaſes, viz. affliction of conſcience: for in ſome of the deare Seruants of God (that haue appearing vpon them ſome ſignes of effectuall Calling, a right euidence of hope from Gods promiſes, ſweet pledges and ſignifying ſeales of Gods fauour, by the witneſſe of the ſpirit of Adoption) yet there ariſeth ſome ſcruples about eyther the multitude or greatneſſe of their ſins: now the healing of their errors,Dangerous miſtaking. and vncomfortable miſtakings doth moſt an end ariſe from the right application of ſuch examples as this. I ſay, a right application: for, the moſt men doe dangerouſly and damnably miſtake in alleadging the inſtances of the great ſins of Gods ſeruants. 4 Rules to be obſerued in alledging examples of great ſinners repenting.But if thou obſerue theſe foure rules thou canſt not miſtake or miſapply: Firſt, if thou bring not in the examples of Dauid, Peter, Paul, or any other, to patronize thy ſinne, or to defend or nouriſh thy ſelfe in a ſinfull courſe. Secondly, if thou alleadge them not to wreſt Gods promiſes, as to make the promiſes of mercy generall, when they are reſtrayned with their ſeuerall limitations. Thirdly, when they are not brought out to fortifie a prophane heart againſt the ordinances of God, as reproofes eyther publike or priuate. Fourthly, when thou doſt as well vrge vpon thy ſelfe the neceſſity of the repentance was in them, as ſeeke the comfort of the remiſſion of ſo great ſinnes committed by them: Theſe rules being obſerued, the example of Pauls ſinnes may with comfort bee applied, as he himſelfe teſtifieth. 1 Tim. 1.16.
5Secondly, the Apoſtle to bring his doctrine into greater requeſt, dothDoctr. 2in the entrance of the Epiſtle inſinuate himſelfe into their reſpects,Doctrine is ſeldom effectuall when the perſon of the Miniſter is deſpiſed. by•etting downe the authority and praiſes of his office and perſon: which ſheweth vnto vs that vſually where the perſons of the Miniſters are not regarded, their Doctrine worketh little. The Doctrine is not long in credit, where the perſon and function it ſelfe is contemned.
And this yeelds vs one Reaſon, why a number of prophane men get ſoƲſe 1little by the doctrine they ſo ordinarily heare: And the cauſe is, they are contemners, and ſcoffers, and reprochers of Gods Miniſters; and therefore God will giue them no bleſſing by their Miniſtery. Againe, it ſhewes howƲſe 2heauy and hurtfull a ſinne it is to detract from the name and good eſteeme of Miniſters, by tales, lyes, and ſlanders: for,Defamation of Miniſters. though men beleeue thee not in thy ſlanders, yet it is the property of moſt defamations, that they leaue a kinde of lower eſtimation many times where they are not beleeued. Thirdly, it ſerues to teach all Miniſters and others that are in gouernment, to preſerue by all lawful and holy endeauors the authoritie and credit both of their Perſons and Callings. There is no doubt but the baſe carriage and indiſcreetƲſe 3and ſinfull courſes of many Miniſters haue brought a contempt and barrenneſſe vpon the very Ordinances of God; they can do no good with their doctrine, they are ſo wanting to that grauitie and innocency that ſhould ſhine in the lights and lampes of Chriſt.
Laſtly, here may be obſerued, that he that will beare rule ouer other mensDoctr. 3conſciences, muſt be an Apoſtle:Leſſe then an Apoſtle muſt not haue dominion ouer mens conſciences. Ʋſe. Doct. No knowledge auaileable to ſaluation without the knowledge of Chriſt. leſſe then an Apoſtolicall man cannot preſcribe vnto other mens conſciences: and therefore it is a prophane inſolencie in any whatſoeuer to vrge their fancies and deuiſes, and to preſſe them, maſter-like, vpon the iudgements or practiſes of their brethren, when they are not warranted in the writings of the Prophets and Apoſtles.
Of Ieſus Chriſt.] No knowledge can bee auaileable to ſaluation without the knowledge of Chriſt, and therefore the Apoſtle in the very forefront of the Epiſtle, profeſſeth to teach the doctrine of Chriſt, and to ayme at ſuch a courſe of framing of doctrine, as aboue all things Chriſt Ieſus may ſound in his inſtructions, and be receiued into honour, application and practiſe. And he doth in the very entrance intimate what the corrupt teachers muſt looke for from him: viz. that hee will batter the whole frame of their building, that haue led men from CHRIST crucified, to vaine Traditions, Philoſophicall ſpeculations, Iewiſh obſeruations, and giuen his glory to Angells.
By the will of God.] That is, by his approbation, direction, protection, but eſpecially by his ſingular vocation. The Apoſtle then holds his calling from God, and therefore beleeues Gods protection and bleſſing becauſe God had called him to his function. And as the Apoſtle, ſo euery member of the Church holds his particular ſtanding and function from God; hee is ranked into order by the ſpeciall prouidence and calling of God.
And it is to great purpoſe that men ſhould know it in their owne particular. For firſt, it inforceth diligence: if God haue ſet thee in thy calling,The aſſurance of a lawful calling ſerues for foure vſes. then it ſtands thee vpon to diſcharge the dueties of thy calling with all heedfulneſſe and painfulneſſe. Secondly, it may teach men not to paſſe the bounds of their calling; for ſeeing they are in their places by Gods will, they muſt take heede of going beyond their limits, eyther by vſing of vnlawfull wayes and courſes, or by intruding into other mens functions. Thirdly, it doth plainely appoint the particular calling to ſerue the generall. Euery Chriſtian hath two Callings:Euery Chriſtian hath two callings. the one is the externall deſignement of him to ſome outward ſeruice in the Church or Common-wealth, and this is his particular calling: the other is the ſingling of him out by ſpeciall6 ſanctification to glorifie God, and ſeeke his owne ſaluation in the things of the Kingdome of Chriſt, and this is a calling generall to him, with all beleeuers. Now it is manifeſt, that Gods commandement is, that men firſt ſeeke the kingdome of God, and the righteouſneſſe thereof. And therefore he neuer meant that men ſhould ſo follow their outward buſineſſe and imployments, as to omit the meanes of knowledge and grace, prayer, reading, hearing, conference, and ſuch like. Laſtly, the conſideration of this, that wee hold our particular callings from God, ſhould teach vs contentation in the willing vnder-going of the daily moleſtations or troubles and croſſes that do befall vs, and to be content with our kinde of life, ſeeing wee are thus ſet and placed by Gods will.
The Euangeliſt deſcribed.Thus farre of the Apoſtle. The Euangeliſt is deſcribed: firſt, by his name, TIMOTHY: ſecondly, by his adiunct eſtate, a Brother.
Doctr. 1Three things briefely may be obſerued here; firſt, that conſent in doctrine is a great meanes and effectuall to perſwade both to incorruption in Faith,The profit of conſent in doctrine. and integrity in liuing. This made Paul to ioyne Timothy with him; and theVſe 1conſideration of this, as it ſhould teach all faithfull Miniſters to make themſelues glorious by a brotherly harmonie in matters of opinion: ſo it doth giue occaſion to bewaile that great ſinne of wilfull oppoſition and croſſe-teaching,Wilful oppoſition & croſſe teaching. which doth in many places too much abound; a courſe that is taken vp by ſome of purpoſe to hinder the growth of knowledge and ſincerity: ſome of theſe inſtruments of the Diuell, hauing for the moſt part, no life or hart, eyther in ſtudy or preaching, but when enuy and malice, and a deſire to be contrary, doth inſtigate and pricke them forward. Theſe are like them of whom the Apoſtle complained, that were contrary to all men, and forbid vs to preach to the Churches that they might be ſaued,1 Theſ. 2.15.16. & fulfil the meaſure of their ſins alwaies: God they pleaſe not, and the wrath of God is come on them to the vttermoſt.
Doctr. 2Secondly, here we may learne that ſpirituall aliance is the beſt aliance; for, it is a greater honour to Timothy to bee a brother,Spirituall aliance. then to be an Euangeliſt: for, hee might haue beene an Euangeliſt, and yet haue gone to Hell when he had done, as Iudas an Apoſtle did. And this cannot but be exceeding comfortable, ſeeing there is not the meaneſt childe of God but he may attaine to that which was Timothies greateſt title.
Doctr. 3Thirdly, the Apoſtle doth intimate by the taking in of Timothies aſſent, that the moſt glorious doctrine of God doth need the witneſſe of men,Gods doctrin needs mans witneſſe. ſuch a vanity and ſecret ſinfulnes doth lodge in mens hearts. Which ſhould teach Miniſters with all good conſcience and heedfulneſſe, to weigh well and conſider throughly of their doctrine before they deliuer it,Vſe. becauſe there is a weakeneſſe too commonly found in the very deare children of God, namely, to receiue doctrine vpon the truſt and credit of the Meſſenger, without ſearching the Scriptures as they ought to doe.
2 The perſons ſaluted.Thus farre of the perſons ſaluting: the perſons ſaluted are deſcribed, both by the place of their habitation, at Coloſſe, and by their ſpirituall eſtate: in which he deſcribes them by foure things: they are Saints, they are faithfull, they are Brethren, and they are in Chriſt.
Foure general obſeruations.Before I come to the particular handling of each of theſe, I conſider foure things in the generall: Firſt, heere we ſee the power of the Goſpell. But a little before,1. The power of the Goſpel. if Coloſſe had beene ſearched with lights, as Ieruſalem was, there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie:2. Who be the true members of the Church 3. The Church may be true & yet faulty. and now behold by the preaching of the Word, heere are many Saints and faithfull Brethren to be found in her. Secondly, wee ſee here who be the true members of the Church. The Apoſtle acknowledgeth none but ſuch as are Saints, faithfull, and in Chriſt. Thirdly, wee ſee heere that a Church may remaine a true Church, notwithſtanding groſſe corruptions7 remaine in it vnreformed, as heere theſe titles are giuen to•C•••ch much poyſoned with humane traditions and vile corruptions in wo•••ip. Laſtly it is to be obſerued, that the Apoſtle ioynes all theſe together,4 One grace or priuiledge cannot bee without another. Carnall Proteſtant. to note that one cannot be without the other, one cannot be a Saint vnleſſe he be faithfull, and in Chriſt, and ſo of the reſt. The laſt clauſe cuts off the Iewes apparantly from being Saints or true belieuers, ſeeing they receiue not Chriſt: and the firſt clauſe cuts off the carnall Proteſtant, ſo as he cannot be a beleeuer or in Chriſt, ſeeing he cares no more for ſanctitie: and the two middlemoſt cut off the Papiſts and all Heretikes and Schiſmatikes, ſeeing they haue with inſolent pride made a rent and Apoſtaſie from the true Apoſtolicall Churches,2 Theſ. 2.4. &c by aduancing themſelues with their Man of ſinne aboue their brethren, nay, aboue all that is called God.
Thus farre in generall, the firſt thing particularly giuen them, is, that they are Saints.
Saints.] This Word is diuerſely accepted in Scripture. The acceptations of the word Saints. Sometimes it is giuen to the Angels, and ſo they are called Saints, Deuter. 33.2. Iob. 15.15. Secondly, men are ſaid to be holy by a certaine Legall or Ceremoniall ſanctitie, Leuit. 11.44. And in this ſence the ſuperſtitious are holy: This is the holineſſe and ſanctitie of Papiſts and Popiſh perſons, which place all their holineſſe in the obſeruation of Rites and Traditions, and ſuperſtitious Cuſtomes. Thirdly, all that ſtand members of the Church, by the rule of Charitie, or in reſpect of outward viſibility and profeſſion, are called Saints, and ſo all that couenant with GOD by offering Sacrifice,Pſal. 50.5. are called Saints Laſtly, and properly it is a tearme giuen to men effectually called: the children of God truely conuerted are called Saints; not becauſe they are perfectly holy without all ſinne, but in foure reſpects. Firſt,Gods children are called Saints in foure reſpects. in reſpect of Separation, becauſe they are elected and gathered out of the world, and ioyned vnto Gods people, and dedicated to holy ſeruices and vſes, & thus the word is often taken. Secondly, in reſpect of vocation; and therefore the Apoſtle 1 Cor. 1.2. When he had ſaid they were ſanctified, he ſaid by way of explication, they were Saints by calling. Thirdly, in reſpect of regeneration, becauſe they are now new creatures. And laſtly, in reſpect of iuſtification or imputation, becauſe the holineſſe and ſanctitie of Chriſt is imputed to them.
The ſence being thus giuen, the doctrine is plaine,Doct. Men may bee Saints in this life. that men may be Saints in this life: there are Saints in Earth as well as in Heauen. This is apparant alſo in other Scriptures, as Pſalm. 16.3. To the Saints that are in earth. And Pſal. 37.28. Hee forſaketh not his Saints. And Pſalm. 132.9.16. Let thy Saints reioyce. So in the Epiſtle to the Epheſians, ch. 2.20. Citizens with the Saints, &c. chap. 3.8. Paul calleth himſelfe the leaſt of all Saints, &c. chap. 4.12. For the gathering together of the Saints; with many other places. Vſe.The vſe of this ſerues firſt, to confute the groſſe folly of the Papiſts that acknowledge no Saints till three things come to them: firſt, they muſt be Canonized by the Pope:Three things needfull for popiſh Saints. ſecondly, they muſt be dead firſt: thirdly, it muſt be an hundred yeeres after their death. This laſt prouiſo was well added, leſt their treaſons and moſt vile practiſes ſhould be remembred. Secondly, this ſerues for the ſeuere reproofe of numbers in our owne Church, that liue as if there were no ſanctitie to be looked after, till they come to heauen. Thirdly, the Scripture is not without ſingular comfort to the poore deſpiſed Saints:Comforts for the deſpiſed Saints and ſe•uants of God Pſal. 16.3. Pſal. 30.4.5. I will take them in order as they lye. Deuter. 7.6.7. If wee be ſure wee be a holy people to the Lord, then this is our comfort, that God accounts of vs aboue all the people vpon the earth: and no man loues his Pearles or precious Iewels ſo much as God loues the meaneſt Saint. Dauid ſaith, theſe are the Nobles of the earth. And Pſal. 30.4.5. Theſe are willed with all cheerefull thankfulneſſe to laud and praiſe God, and that before the remembrance of his holines (as they8 before the Arke, ſo wee before all the Tokens and Pledges of Gods loue, both the Word and Sacraments, and ſweet witneſſes of the Spirit of Adoption, and all other bleſſings as Teſtimonies of Gods fauour.)
Obiect.Oh but it ſeemes the Saints haue little cauſe of ioy or praiſe, for they are much afflicted, and that by the iudgements of God too, eyther in their conſciences within,Solut. or in their bodies, or eſtates, or names without. The Prophet anſweres: that the Lord endureth but a while in his anger, but in his fauour is life,Pſal. 37.28. though weeping may abide at euening, yet ioy commeth in the morning. And in the 37. Pſalm. 28. verſ. a charge is giuen to flye from euill, and doe good: in which words a Saint is deſciribed by his practiſe.
Obiect.Oh but what ſhall they get by this preciſeneſſe? Sol. They ſhall dwell for euer:Solut. no men haue ſo certaine, ſure, and durable eſtates, as thoſe that make conſcience of their wayes, hating the infection of all ſinne, and delighting themſelues in well-doing.
Obiect.Oh but wee ſee they are much maliced and hated, diſgraced and wronged in the world. Solut.Sol. The Lord loueth iudgement: if men right not their wrongs, God will;Pſalme 7. nay, it is a delight vnto the Lord to iudge the righteous, and him that contemneth God euery day: thoſe ſpitefull aduerſaries of ſincerity ſhall neuer eſcape Gods hands.
Obiect.Oh but we ſee not onely wicked men, but God himſelfe ſmiteth and afflicteth thoſe that be ſo holy. Solution.Sol. Though God afflict and chaſtize his people, as a Father his beloued Sonne, yet he forſaketh not his Saints.
Obiect.Oh but the Saints themſelues are full of great doubts, whether they ſhall perſeuer,Solut. or God will change. Sol. It is Gods vnchangeable promiſe, they ſhall be preſerued for euermore. Pſal. 85.8.Againe, in the 85. Pſalme, though the Church be in great perplexities in reſpect of outward afflictions, yet this comfort the Saints haue: Firſt, that though Gods ſtroakes ſeeme to bee the ſtroakes of warre, yet Gods words are the words of Peace: the Word and Spirit of God are ſure fountaines of reſt and peace to the heart and conſcience of Gods afflicted people. Secondly, when God ſmites his people, hee euer hath a regard to this, not to ſmite them ſo long, as they ſhould bee driuen to turne againe to folly: by folly hee meaneth ſinne, for all ſinfull courſes are fooliſh courſes. The Lord by croſſes intends to bring them out of ſinne, not to driue them in, and if men finde not theſe priuiledges true, it is becauſe eyther they doe not hearken, that is, obſerue and marke the Word, Spirit, and Workes of God, or elſe becauſe they are not his Saints. In the 149. Pſalme, there is an Honour giuen to all the Saints:Pſal. 149.5.6.7.8.9. viz. that they ſhould with a two-edged ſword, execute vengeance vpon the Heathen, and corrections vpon the people, they ſhould binde Kings with chaines, and Nobles with fetters of iron: thus ſhould they execute vpon them the iudgement that is written. So forcible and powerfull are the publike threatnings and cenſures of the Saints aſſembled in their holy ranckes, as alſo their priuate prayers, that all the ſwords of great Princes cannot ſo plague the enemies of the Church, as doe the Saints by theſe weapons: So fearefull are the corrections and iudgements which the Saints by prayers and cenſures may bring vpon whole troopes of wicked men, as no ſwords or fetters in nature can be comparable to them.
Dan. 7.27.When Daniel had deſcribed the greatneſſe and glory of the Princes, Potentates and mighty States in the foure Monarchies, at laſt hee comes to ſpeake of a Kingdome which is the greateſt vnder the whole Heauen: and that is the Kingdome of the Saints of the moſt High. So glorious is the ſtate of the poore deſpiſed Seruants of God, euen heere in this world, in the Kingdome of grace. Daniel 7.27. And if there bee ſuch ſuing, on earth, to become free-men of great Cities, eſpecially to liue in the Courts of great princes, how great is the felicitie of euery childe of God, who is no more now a9 forreiner or ſtranger, but a Cittizen with the Saints,Epheſ. 2.20. and of the houſ•••ld of God.
To conclude, this may be a great refreſhing to euery childe of God againſt al the diſcomforts of this preſent tranſitory life, that in that great and laſt, and terrible day Chriſt will be glorified in them, and made maruellous in the Saints. 2 Theſ. 1.10.And laſt of all, though the Saints be here deſpiſed and trodden vnder foot, iudged and condemned by men, yet the time will come,2 Cor. 6.2. when the Saints ſhall iudge the world.
Oh but ſome one will ſay, all the difficulty lyeth in this,Qu. Who are Saints? to know who are Saints. Anſ. To this end,Anſ. beſides the foure things generally laid downe before, I will for triall alleadge two or three places of Scripture: firſt, in Deut. 33.3. Deut. 33.3.When Moſes had praiſed the loue of God to the Iewiſh Nation,The firſt ſigne hee ſpecially commendeth Gods ſpeciall care towards the Saints of that Nation, whom, as moſt deare to him, hee had alwaies in his hands,Pſal. 16.3.5.6. and giueth this ſigne to know them by, (viz.) They are humbled at his feete, to receiue his words.
Secondly, Dauid hauing ſpoken of the excellency of the Saints on earth,Dauids foure ſignes. to proue himſelfe to be one of the number, he yeeldeth his reaſons from foure experimentall ſignes: Firſt, the Lord was his portion, though hee had hopes or poſſeſſion of great things in the earth, yet Gods fauour was that hee did moſt prize,Pſal. 16.5.6. and ſpirituall things were vnto him the faireſt part of his inheritance, and though he had many croſſes, yet the line was fallen vnto him in a faire place: ſo long as hee could ſee grace in his heart, and the GOD of grace to loue him freely. Secondly, he could as heartily praiſe GOD for ſpirituall bleſſings, (viz.) Counſell, Knowledge,Pſal. 16.7. and direction out of the worde of God, as wicked men could for temporall Honours, Riches, Pleaſures, and ſuch things as they loue beſt. Thirdly, his reynes did teach him in the night. Some thing can wicked men learne by the Word without, but God did neuer honour any with the feelings of the Spirit of Adoption, but onely the Saints.
Obiection. Obiect.Oh but might not Dauid bee deceiued in that ſigne by illuſions, &c. Anſ. Dauid giues two reaſons why hee could not: firſt,Solut. Difference between illuſiōs & the feelings of the Spirit of Adoption. his feelings did not make him more careleſſe, preſumptuous and ſinfull, as illuſions doe wicked men, but they taught him, that is, hee learned by them many worthy leſſons, and directions, and encouragements to holy life, and neuer did hee conceiue a greater hatred againſt his ſinne, then when his reynes taught him: ſecondly, he ſhewes that hee had them in the night; that is, when hee was alone and withdrawn from company, and the things of the world, and worldly occaſions. Fourthly, his laſt ſigne is, that hee did ſet the Lord alwaies before him: hee could be content to walke euer in Gods preſence, and to haue him the witneſſe of his actions, hee was not carefull onely to approue himſelfe to men (as