An Exposition Upon Colossians
Now for the taming of the flesh God hath taken diverse excellent courses, 1. He hath laid a necessity of mortality upon it, all flesh must know it is but grass. 2. To cross the glory of the fleshly, the Lord of purpose when he chooseth heirs of salvation, will not take many of those the flesh commends for mightiness, or nobleness, or wisdom, or the like. 3. God hath set a standing curse upon the chief things desired by the flesh, so as they cannot be used, but with a kind of experience of their vanity, and loathing, and vexation of the spirit. 4. He hath enacted terrible decres against such as walk after the flesh, and gives proclamation that he will certainly judge men for all the practices of the flesh. 5. He placeth his spirit within us to lust against the flesh. 6. He sent his son to take the similitude of sinful flesh, that in the flesh he might subdue the flesh. Lastly, he hath shown us ways, what we must do that we might tame and subdue the flesh: as when he telleth us, first, that we must be sober, that is, moderate in meat and drink, and recreation and apparel, and what else may hamper the flesh. 2. That we must put no confidence in the flesh. 3. That we must mortify it, by confession of sin, and godly sorrow, with strong cries calling upon God for help against it. 4. That we must search the records of God's promises, and by faith lay hold upon him. For till we can show a better draught of happiness then the flesh doth, we do in vain go about to charm it. 5. We must silence it: not suffer it to object, or excuse, or extenuate, or deny.
Hitherto in general of the flesh and the mortification of it. Now more specially we must consider here, 1. the matter to be mortified, viz. the body of sins. 2. The manner, in the words put of.
Sins ] Two things may be here noted; the one is implied, the other is expressed: that which is implied is, that God doth not require this circumcision in other things but only in sins. 1. Regeneration doth not oppose the flesh in the substance of it: we are not required to cut off any parts of the body, nor to destroy any faculties of the soul; and the same I say of the complexion or constitution of the body, it doth not require the melancholy man should be made sanguin. 2. This circumcision reacheth not to the natural desires of the flesh, I mean such as are needful to the being of nature, as to eat, sleep &c. 3. Nor to the moral projects. 4. Nor to the remainders of spiritual light, as sparkles of God's Image. 5. Nor to the outward necessary helps of life, as horse, land, friends &c. only it restrains those when they are hindrances to godliness. The use is therefore wisely to discern between the mere natural defects arising from the constitution of our bodies, and the sins and disorders of our souls: for this spiritual circumcision will not cure men's bodies, but only sanctifies men's minds.
Again, we should learn of God here how to deal with our enemies: he distinguisheth between nature and the sin of nature: so should we; we should oppose their sins, but love their persons.
The second thing here to be noted, is, that our sins are from the flesh: yea if the flesh did not by defect, action, approbation or consent, give way to sin, the devil and the world could fasten no sin upon us. Divers persons should be informed herein: when they fall into grievous evil, they cry out of their ill luck, or of ill council, or ill company, or of the devil; but they should indeed cry out of their own ill nature, for the rest could not have hurt them, but by the wickedness of their own disposition: and we should all grow suspicious of the flesh and his motions, reasons, desires, &c. and in time to mortify her with all her lusts.
Body of sins ] He saith not only that there are sins in the flesh, but a body of sins: that is, a huge mass or lump of sins, linked together as the members of our body are. The sins of the fleshly may be called a body in diverse respects.
1. In respect of that harmony and union of sins one with another in practice, so as if one sin be practiced, many will accompany it: as in Adams sin, the sin was to eat the forbidden fruit; but that would not be alone, but was attended with doubting of God's word, with faith in the devil, with most in ordinate pride or desire to be like God, with discontentment with their present condition, with vile ingratitude, with apostasy from all righteousness, with profanation of the sacrament, with willful murder of all their posterity, and evil concupiscence. Cain was angry that God did not accept his profane sacrifice: but would this sin be alone? no, for there follows it the hatred of his brother, the falling of his countenance, the rejecting of God's admonition, coloured hypocrisy, murder, and blasphemy. When desire of gain infects the hearts of Trades-men, we see by experience, it will not be alone, a number of transgressions grows with it, as love of the world more then God, neglect of sincerity in the use of God's ordinances, swearing, breach of Sabbath, rigorous dealing with inferiors, vnmercifulne • to the poor, selling by false weights and measures, usury, if not otherwise yet in selling time, deceit, lying, oppression by ingrossing of wares or encroaching upon the trades of others.
2. In respect of union in continuance after they are committed, thy sins committed vanish not, but by adding sin unto sin, thou makest up a very body of sin, and so in God's sight they stand compacted together as the very limbs of a monster.
3. These sins may be called a body, because they are committed by the body, as the external means of them.
4. The mass of sin in the fleshly man may be called a body of sins, for that it hath many things like unto the body of man: or many comparisons may be taken from the body of a man to express the sins of the flesh. As the body of man is a fair substance made of base matter: so sin in it self is most vile, though it be coloured over by the devil or the world with the fair proportion of profit or pleasure. And as there be many members in the body, so there are in the sin of the fleshly man: as some members in the body are outward, some inward, so are our sins. As men would be ashamed of their bodies, were it not for their clothing, especially if there be any deformity: so would men of their sins, were it not for their great places, or fair excuses, and wretched shifts they have to hide their deformities. And as the body of the prisoner in a dungeon is alike a true body, with his that sitteth on the throne: so sins that are secret, that are never so closely committed, are sins, as well as such as are openly done. As his body is a true body, that yet wants a leg or an arm: so it is in some, though they be not murderers or adulterers, yet they may have a body of sin in them. As the natural body cannot live, if you take away food and clothing: so neither would sin, if we did not love it, approve it, defend it, excuse it, and if we take away carnal reason and ill company. And as the body of Princes is better clad, then the bodies of poor men, yet it is alike, a body of clay and corruption: so are the sins of great men, though men do not speak so openly of them.
Now for use of all. First, here we may see a difference between the sins of the regenerate, and the sins of the unregenerate: in the godly after calling, there is not a body of sins, the nest of sin is scattered, sin is not in his full strength, he doth not give his members as servants to unrighteousness.
Secondly, here men may try the truth of their repentance, that is not true repentance, that mortifies someone or few sins, but that which mortifieth a whole body of sins.
Thirdly, this shows the greatness of God's mercies, that can forgive or take away a whole body of sins and transgressions.
Lastly, this may be a great comfort to afflicted consciences, that cry out of the multitude of their sins: if thy sins were as many as the joints of thy body, and as strong as the body of Goliath, yet the Lord can forgive, and true repentance will pull them down. This is the matter to be mortified, the manner follows.
Put off ] Sin must be put off as the beggar puts off his rags, and as the Master puts off his false servant, and as the porter puts off his burden, and as the husband puts off his vicious wife, and as the serpent puts off his skin.
There are four things in mortification distinct. The first is the dislike of sin: the second is the confession of sin: the third is the godly sorrow for sin: the fourth is forsaking of sin; this last is here meant, by putting off of sin: and this the Lord stands upon, as a thing he will never dispense with the want of it: as these places show, Prov. 28.13. Isaiah 55.8. Ier. 7.3.4. Isaiah 1.16.17. Psal. 119.9. Ephes. 4.22. &c. 1. Pet. 4.1.2.3.4. Ezech. 18. & 33. and there are exceeding comfortable promises made to such as are upright in he desire and endeavor hereof. Prov. 28.13. Isaiah 55.8. & 27.9. Joel 2.12.13. Isaiah 1.18.
Quest. But can the flesh be so mortified, and sin so put off, that it shall cease to be anymore in this life? Answ. No, for even in the children of God, the flesh will raise infirmities, it will let the understanding, it will be framing evil thoughts, it will lust against the spirit, it will not always allow what good is done, or to be done; it will present evil, when good is to be done; it will rebel against the law of the mind, yea sometimes the soul of the poor sinner is led captive for a time, by his imperious flesh.
Q. But how can it then be said to be put away? Answ. Sin is put away, first if it reign not, nor hold a constant dominion over us: it may be put away, even when it leads us captive, if it be an unwilling captivity, if the power of it seem unto us, as a most base servitude. It is put away, if men take no care to fulfill the lusts of it. Secondly, if there be a constant combat in some degree against it: if we find a striving, and constant fighting against the corruptions of our nature: if we pray against it, judge our selves for it, and mourn over it, with an unfeigned desire to forsake it: this desire to be put off, is one true degree of forsaking of sin.
That this may yet be better understood, we must know that sin is put off five ways even in this life. 1. Sacramentally, in the sign, covenant, and seal, that is in baptism. 2. In the guilt of it, though not in the act of it; thus God puts off, by not imputing. 3. In act too, by inchoation, though not perfectly. 4. Perfectly, though not in us, yet in Christ our head it is already put away, in his person, though not in ours. 5. It is put away in hope, in that we do by hope wait for an absolute and full redemption from all sin and misery. Thus of the form of this circumcision: the efficient cause follows.
By the circumcision of Christ ] There is a twofold circumcision of Christ. First, that which he suffered in himself. Secondly, that which he works in us; the virtue of the first is a great cause of the second.
Quest. But why was Christ circumcised, seeing there was no cause of circumcision in Christ: for nothing could be signified by it, seeing he was the Messias himself, perfect God and man, nor was there any impurity in him, the amputation whereof should thereby be signified, he was a Lamb without spot, a high Priest separate from sinners, the covenant of the promised seed was in himfulfilled, and he came to abolish circumcision: and lastly, tis he that circumciseth the hearts of others?
Answ. 1. Christ was circumcised, thereby to show himself to be true man. 2. thereby to honor the institution of circumcision, as he had done other parts of the Law. 3. that the Jews might not cavil, and say, they would not receive an uncircumcised Christ. 4. to commend the virtue of obedience by his example. 5. that he might bear the burdens of them, that being under the law, were not able to bear the burdens of the law: God by this sign as by an imitating rite, did subject him to the law, he hereby professing himself a servant to the law to make us free. 6. he was circumcised and baptized to signify his union with both Churches, both of the old and New Testament, and • hat he came of t •• aine to make one. 7. to ratify and sanctify the circumcision of the Fathers, as his baptism now sanctifieth ours. 8. to signify the cleansing of our natures, especially by bearing of the imputation of our impurities. 9. he did in his circumcision begin to satisfy God, by those first fruits of his blood, it was as an earnest or pledge of his blood, to be more plentifully poured out: it was a part of his humiliation, and of the price of our sins. Lastly, he was circumcised, that our hearts, by the virtue of it, might be circumcised: for as his death killeth sin in us, and his resurrection raiseth us up to newness of life, so doth his circumcision, circumcise our hearts.
Hence we may gather comfort against the difficulties of mortification, for Christ will be pleased to derive virtue from his own circumcision: yea it is a pledge to assure us, that as certainly as he was circumcised himself, so he will see to it, that our hearts be circumcised: if we will cast our selves upon him, and by faith come unto him, there is no sin so linked, but in Christ we may have some deliverance from it. On the other side, it shows the misery of all such, as live in the love of their sins, and mind not mortification: this shows they are not in Christ yet, for they cannot be in Christ, except they be circumcised. Lastly, it may serve for instruction at once to all that hope for freedom in Jesus Christ, to show the proof of their interest by their circumcision spiritually; and to speak distinctly of it, we must understand that the Lord, that requires this circumcision of us, extends his precept, both to the heart , and the ears , and the tongue: and contrariwise complaineth of uncircumcised both heart, and ears and lips : in the heart we must especially look to the circumcision, or mortification, 1. of ignorance. 2. of wicked thoughts. 3. immoderate ear. 4. profaneness in God service, in a wretched security, or a neglect of inward worship. 5. disordered affections, as lust, anger, suspicion. 6. discontent with our estate. 7. unbelief. Now for our ears, they must be circumcised, 1. in the vnpreparednes, or want of attention in hearing the word. 2. in receiving tales. 3. in communicating with the sins of others, by a willing hearing of their wickedness. Lastly, look to the circumcision of the tongue, and that in the care to avoid, 1. the polluting of God's name, either by swearing or blasphemy. 2. rash censuring. 3. rotten speech. 4. lying. 5. bitter and furious words, and the spirit of contradiction. 6. flattery. 7. tale-bearing. 8. idle and vain words. And thus much now of the spiritual circumcision, and of the 11. verse.
VERS. 12.
In that ye are buried with him through baptism, in whom ye are also raised up together through the faith of the operation of God, which raised him from the dead.
VERS. 12.
In that ye are buried with him through baptism, in whom ye are also raised up together through the faith of the operation of God, which raised him from the dead.
In the former verse the Apostle hath laid down the first reason, and directed it principally against Judaism: we have spiritual circumcision in Christ, and therefore we need not carnal circumcision, and so by consequent none of the ceremonial law. Now in this verse he meeteth with objections.
Ob: 1. The reason seemeth not to follow, they were spiritually circumcised, therefore needed not the outward, for so was Abraham, yet he received outward circumcision. Answ. The reason is of no force now in the New Testament, because Christ hath appointed another sacrament in steed of it, for we are buried with Christ by baptism.
Ob: 2. But was not Circumcision a more lively sign? Answ. It was not; which he showeth to be true, both in respect of mortification, and in respect of vivification, baptism lively representing and sealing unto both.
Quest. But have all that are baptized, these things signified by baptism?
Answ. They are offered to all, but they are enjoyed only by such as have faith in the operation of God.
Quest. But how may our faith be supported in believing those things shadowed out in baptism? Answ. Two ways: First, if we consider God's operation: Secondly, if we consider Christ's resurrection. This is the brief order and dependence of this verse; so that here he intreats of baptism, both by the effects, and by the causes: the effects are spiritual burial, and spiritual resurrection: the causes are three, faith, the operation of God, and the resurrection of Jesus Christ.
Buried together with him ] Three things may here be noted. 1. the burial of Christ. 2. the burial of the Christian. 3. the union of both. For the first, that Christ was buried, was storied by the Evangelist , and fore-signified by Jonah as a type , and fore-prophesied of by Isaiah the Prophet : he was buried in Jerusalem, the place where the dying sacrifices had given warning of his death, but it was without the City, both to answer the type, Levite. 16. and to signify that his sufferings belonged to Gentiles, as well as to Jews: He was buried in Caluarie, the place commonly appointed for condemned men (and not in Hebron, where some think Adam was buried) to note that his death was to be available for the condemned men of Adam, as well as for Adam himself. He was buried in another man's grave, to signify that he died for other men's sins.
Now for the second, viz. the burial of Christians; they may be said to be buried even whiles they live (for of the burial of the body he cannot mean here) in diverse respects.
1. In respect of disgrace and reproach: the throats of wicked men are often an open sepulcher , into which if the names of the godly fall, they are buried for the extremity of disgrace and reproach with which they cover them.
2. In respect of abnegation, or the denial of the love and care for earthly things: and so we are buried to the world, when like dead men we care not for it, but devote our selves to the contemplation of heavenly things.
3. In respect of mortification of our sins: the scripture by diverse metaphors expresseth the diverse degrees of mortification. For first there is the wounding of sin, when the sinner is pricked with remorse by the law. Secondly, the condemning of sin, when the sinner keeping a spiritual assise, doth examine, confess, and judge himself guilty before the Lord. Thirdly, the crucifying of sins, when the sinner racks his own soul by godly sorrow, driving in the nails of God's threatenings, with acknowledgment of his own deserts, and restraining his flesh through a spiritual revenge, not caring to expose himself to the shame of the world, so that in Christ he may find atonement for his sins. Fourthly, the killing of sin, when the sinner puts off the body of sins, and forsaketh his evil ways. Now then after this followeth the last degree, and that is here the burial of sins. Certainly there remains even after true repentance in the very godly, a great deal of hidden corruption of nature, inward wādrings, & distractions after the world, sudden evil propositions against God, or his word, or providence, or presence, or promises, or peoplei; mpatience, secret pride, and sometimes hypocrisy; a frequent rebellion within against good duties, unthankfulness, frequent omissions, e • there of holy duties, or the care of the power of them, hastiness, or anger, impure desires, thoughts of revenge, besides a great deal of disorder he may find in desires, thoughts of revenge, besides a great deal of disorder he may find in himself both at home and abroad. Now it is not enough, nor may he rest in the former repentance, but he must proceed even to the removing of these remainders of corruption: death commonly ariseth out of the disease of someone part, but burial covers all. The work of reformation and repentance, many times begins at the care of some few principal sins: but we must never be quiet, till we bury the whole old man with his works; so that in one sense, the burial of sins, is nothing else, but the progress of mortification. Again, after we have forsaken our sins, to bury them, is to keep a diligent watch over our nature, and to take down our flesh, yea sometimes with refraining of lawful delights or pleasures. Further the burial of sin, it may import our care, after we have left our sins, to remove them out of sight; both out of God's sight, by suing out our pardon, and out of the sight of our consciences, by quieting them in the application of the blood of Christ, and the promises of grace, and out of the sight of others (so far as our sins were scandalous also) by showing forth our repentance, and care to avoid all appearance and occasions of like sinning. Great is the glory and happiness of Christians, that have attained to this burial of sin, for these serve God in a near acquaintance with him, these have overcome the world, these can stand before death and judgment vnapalled, these are mighty in the power of God's ordinance, these know the secrets of the kingdom of God, these are without the reach of the Law, and feel not the sting of crosses, these are had in singular honor with God, and the holy Angels of heaven, and the providence of God is usually eminent towards these. Now for the third, might someone say, what hath the Christians burial to do with Christ, how is there any relation between them? Answ. Our spiritual burial in the progress of mortification depends upon Christ diverse ways. 1. In that he hath required and made gracious promises to it. 2. In that the efficacy of the means by which it is wrought, comes from Christ. 3. In that it is accepted of God only for Christ and through his intercession. 4. In respect of example, he was buried as well as we. But chiefly in respect of virtue, our burial of sin is wrought by a virtue arising from Christ's burial in the grave.
The Uses of all this follows. First for information; here we may see how God stands upon mortification: and that men must not think always they have done enough, when they have left their faults; and withal we may see how dangerous a course they take, that so soon give over the exercises of mortification: for by this means we cause the old sins many times to break out again, and their consolations are small, and seldom; crosses daily trouble them, and the heart is often grieved and griped with fear and terrible doubts, or else they are quickly overgrown with a spirit of slumber.
Secondly for instruction, to be careful to bury our sins: but here take heed of the dissimilitude, for in some things the comparison cannot hold: as here in two things; for first when we bury the bodies of our friends, we bury them in hope they shall rise again And secondly we mourn because we must part with them: but both these must be denied here. It is the property of the wicked, to part with their sins with sorrow, because they must leave them: or else with hope that at length they may return to them again. But let all such as fear God be otherwise minded: especially let us learn from this comparison of burial to advantage our selves in what we may in mortification: if the master be buried, we know all his servants will attend the funeral: so is it with us in the mortification of sins, if we light upon the master sins and drag them to the grave, we shall be sure of all the attendants, they will follow to the funeral. The Jews manner was to bury with odors: so should we, our odors and sweet smelling pra • ers offered up in the mediation of Christ. And howsoever this work may seem difficult, yet God many times strangely releiues our infirmities. After Jezebel was cast down and dead, • hey had not been long within, but sending out to bury her, they found nothing but the skull and her feet, and the palms of her hands: so many times would it be with us, if we cast down the Jezebels our sins, when we come • o fin • sh our mortification, we may by the strange help of God find the body of the master gone we know not how, so as we shall not be troubled, vn • esse it be with some skull or feet, or palm of sin. But certainly though • his kind of burial be somewhat difficult, yet it is the true burial place of Kings: the most noble funeral that can be.
Thus of the first effect. The second is in the next words
In whom ye are raised up together ] Christ is said to raise men up diverse ways. 1. When he awaketh men out of their natural Lithargie, or spiritual sleepiness and security in matters of religion, thus Ephes. 5.14. 2. When he brings forth the mind of man out of the dungeons of ignorance, and shows • hem the light, Isaiah. 60.1.2. 3. When he cures men of discouragements and • iscomforts under their crosses, Psal. 41.10.6. 4. When he recovers the Church from security or relapses either ordinary or extraordinary, Cant. 2.10.11. &c. and 5.3.5. Pro. 24.15.16. 5. When he encourageth men to holy duties, Cant. 7.12. but principally there is a fourfold resurrection. The first is out of desperate crosses, Isaiah. 26.19. The second is the lifting of men up to some special callings in the Church, Math. 11. The third is the resurrection of our bodies at the last day. And the last is the resurrection of the soul unto holy graces and duties: this is called the first resurrection, and is meant here in this place, and Rom. 6.4. but most usually we say there is a twofold resurrection: the one from the corruption of the flesh, the other from the corruption of sin; this latter is here meant, and this belongeth to vivification.
Now this first resurrection must be considered, either in it self, or in the union or relation of it. In it self, and so there is a double resurrection. First the resurrection of graces : secondly the resurrection of duties. For the first, there are certain graces, which are not in the heart of man by nature, which by the mighty power of Christ, are wrought in the hearts of such as are truly converted, and are actually the members of Christ: As first a holy inquiry after God, Hos. 3.5. Ier. 50.4. Secondly a holy wisdom in spiritual things. I am. 3.17. Thirdly a lively 〈◊〉 in the favor of God in Christ. Fourthly a holy delight, and meditation in the word of God, Psal. 119.10.11.128. and 27.4. Fifthly a lively hope of an eternal inheritance, 1. Pet. 1.3. Sixthly a holy love of God's children, 1. John. 3.14. such as is required Rom. 12.9.10.11. Seventhly godly sorrow for sin, 2. Cor. 7.10. Eighthly unspeakable and glorious joy even in affliction. Rom. 5.2. 1. Pet. 1.7.8. Ninthly a holy contempt of the world, and sin, and sinful persons, Psal. 15.4. 1. John. 2.19. Tenthly a holy reverence and fear of God and his goodness, Hos. 3.5. Eleventhly a holy zeal and fervency of affections, especially in the service and worship of God. Twelfthly a holy love even of enemies. And lastly a holy desire to be dissolved, and to be with Christ. Now for the effecting of these, the spirit of Christ is called in respect of his wonderful working, the spirit of God, and of glory , the spirit of power, of love, and of a sound mind . The spirit of prayer or deprecations . And the spirit of revelation . Thus of resurrection of graces. Now concerning resurrection of duties.
We must know that there are diverse duties which the natural man will never be brought unto, in which lieth the very power of godliness, and the experience of all sound and saving consolation. Now these duties may be three ways considered. 1. As they respect holy life in general. 2. As they respect piety to God. 3. As they respect righteousness to men. For the first, there are four things wherein the lives of God's children differ from all others. 1. In the manner. 2. In the matter. 3. In the means. 4. In the ends of holy life. For the manner. 3. Things are eminent. 1. That they a • e devoted and consecrated to holiness . 2. That they delight and love to be God's servants . 3. That they have their conversation in simplicity and godly pureness .
For the matter, they have respect to all God's commandments ; and do endeavor after inward holiness , as well as outward: besides they live by faith in some measure, which is a way of holiness altogether unknown in the practice of wicked men. And for the means of holiness, the godly have a recourse to athreefold fountain of sanctity with such a sincerity and constancy, as no wicked man can attain it: viz. the Word . Prayer , and the Sabbath . And for the end of their obedience, their praise is of God and not of men ; having a main respect always to exercise themselves, so as, they may have a conscience void of offense, towards God, or towards men . Thus of holiness of life in general.
Now in respect of piety to God, it is a very resurrection through the power of Christ, to bring a man to acknowledge God, and his truth, and glory, against reason, profit, or pleasure; to make a man walk with God, setting the Lord always before him: to bring the will of man to a holy subjection to God's will, in crosses, temptations, wants &c. But especially to create in man that sincerity of worshipping God in spirit and truth without hypocrisy.
And as for righteousness, in that part of it, that concerns either men's own souls, or the souls of others, how is all the unregenerate mankind dead? it is the work of a godly man only to serve the brethren by love. Only the members of Christ, can in their calling deny profit and pleasure, and make the particular calling serve the general: but especially in the combat against concupiscence, only the godly do make conscience of it.
And howsoever in the matter of holy duties, there are strange imperfections in the very godly, yet their desire, prayer, purpose, and endeavor, is to approve themselves to God herein, and they do attain to it, in some comfortable beginnings, and they go on with a holy increase, both of strength and desire. Whereas it is evident by diverse Scriptures, that wicked men are dead men in the former respects, as would appear if we should examine particularly: for they seek not God . They respect not the word of God aright ; Nor can they love the brethren . Though they be smitten, yet they will not sorrow after God . And for the most part, they are lukewarm without true zeal . Their minds are covered with a veil . They are without hope . Neither have all these men faith . And for the want of holy duties, It usually seems evil unto them to serve the Lord. They are strangers from the life of God . They call not upon the name of God with a pure heart : neither take they heed of God's sabbaths. But it were too long to run to particulars in matters of duty, seeing the scripture everywhere paints out the ill lives of all wicked men.
In whom] Doctr. The virtue by which Christians are raised is from Christ.
Quest. But what is there in Christ which distinctly causeth this resurrection in the Christian, or plucketh up his heart to the care of holy graces or duties?
Answ. 1. The virtue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The loving inuitations and allurements of Christ. And 6. The resurrection of Christ. And lastly, the second coming of Christ is like a loadstone to pluck up the desires and affections of Christians unto the study of heavenly things.
Thus of the Doctrine of the Christians resurrection.
1. Hence may presumptuous secure willful sinners gather secret terror and anguish: where is thy spiritual burial in this life? where is the first resurrection? It is most certain, if this work, this strange work, be not wrought in thee, thou art in the power of the second death, without God, without Christ, without hope. And here thou mayest see the vanity of all thy shifts: for dost thou say, thou seest no such wretchedness in thy sinful course? why this doctrine tells thou art dead whiles thou livest▪ and how canst thou discern thine own wretchedness? dost thou think that this will serve thy turn, that thou intendest to mend hereafter? consider what is here implied, the work of true amendment, is a true, but spiritual resurrection. It is then like that resurrection, that shall be of our bodies: and thou knowest when God shall raise our bodies, at the last day, when the trump shall blow, it will be a silly pretence to say, Oh let me alone now, I will rise hereafter. So is it with thee; the trumpet of grace now bloweth, Christ is now coming in the spirit, the dead in sin must now be raised, Christ's voice still reacheth unto thee, now if thou confirm thyself in that spiritual grave of sin, dost thou think thou hast reason to believe, that Christ will tarry thy leisure, and to put off till thou appoint the time?
2. Here is singular comfort for such of God's children as are afflicted in spirit, especially about the greatness of the power of sin, and the difficulties of well doing: they should here consider, not only that it is Christ's work to make them holy, but that he is pleased to resemble it to the resurrection of the body: and can it be a harder thing to put down thy sin, or to quicken thee in all well doing, then to raise thy body out of the dust of the earth? Neither ought their terrors to amaze them: for it is Christ's manner, to bring us down to the grave, that he may raise us up: the fear of hell now afflicteth thee, that thou mayest not be hurt hereafter. Besides, sin doth so cleave to us, that it will almost kill us, before we kill it. Object. But I do not see, either the graces, or duties mentioned, to be wrought in this resurrection. Answ. 1. There may be grace, though thou see it not. 2. If one saving grace be in a man's heart, it is a sign the rest be there, though not so easily discerned. 3. The spiritual age of a Christian must be distinguished, thou must not think that the graces of God's spirit, or the power of holy duties, will appear so freshly, or so strongly in thee, whiles thou art but an infant in grace, as they will do when thou comest to be of riper years. Lastly, thy endeavor in Christ and desire, is accepted and taken for the deed: what graces thou unfeignedly desirest, and constantly usest the means to attain, thou hast; so the sin thou striuest against, thou hast not.
Thus of these effects, as they are in themselves: now as they are in their sign, which is here called baptism.
By baptism ] Baptism is a holy memorial of Christ baptized in the seas of God's wrath for us. It is a badge of distinction from unbelievers. It is a certain initiating rite by which we enter into the visible Church. It is a seal of the righteousness of faith. It is a sign to teach us by representation, both our deliverance and sanctification.
Quest. But what hath baptism to do here with our mortification, and vivification, or spiritual burial and resurrection? Answ. Baptism stands in a threefold relation, or respect unto them. 1. In signification, baptism doth represent them unto us, setting out our dying to sin, and rising to newness of life. 2. By seal, for baptism is a seal of God's covenant, assuring us that in Christ, we shall be buried to our sins, and raised up with him. 3. It is a band, it ties us to the desires and endeavors, after the beginning and finishing of these.
There are many other benefits signified and assured unto us by baptism, then these here mentioned: for baptism doth signify and seal unto us, 1. Our deliverance from the seas of God's wrath . 2. The resurrection of our bodies . 3. Our communion with the whole Trinity . 4. Our adoption . 5. Our communion with the Saints . 6. Remission of all sins .
Baptism is available for these respects; when we amend our lives, and confess our sins , and gladly receive the word , and lay hold upon the promises of grace , especially when the conscience maketh request unto God , for the application and fruition of the things signified by baptism. Hitherto of the effects. The causes follow. 1. Faith. 2. The operation of God. 3. Christ's resurrection.
Through the faith of the operation of God ] The faith that is mighty through God, to make baptism effectual, and to raise us up after the burial of sin, is neither historical, nor temporary, nor of miracles, but that which is in scriptures called the faith of God's elect, and by Divines justifying faith. Nor is it enough to bring hither the persuasion of God's mercy in Christ, which is the first and chief act of justifying faith: but we must believe the power of God in the particular success of the means for effecting both of mortification and vivification, which as I suppose is here meant, where he calleth it the faith of the operation of God. Quest. But show us how faith hath to do in baptism or in sanctification. Answ. In baptism faith is needful, not only the faith of explication, but also the faith of appllication: for we are bound not only to believe that those things there shadowed out, are so as they import, but that also they are fulfilled, not only to the faithful in general, but to my own soul in particular.
And for sanctification faith must needs be of great use, for without faith, nothing we do can please God . And by faith Christ lives in us . It quencheth the sierie darts of the Devil . It lighteneth our darkness . It purifieth the heart . It overcomes the world . It breeds joy and consolation . And love to God's children . It maketh the Scripture available to salvation . And lastly our prayers to be such, as God cannot deny . Quest. How may we attain to it, to believe that baptism doth signify and assure these things to us?
Answ. 1. Labor to express that which on thy part is required, that is set up the confession of thy sins and amendment of thy life. 2. Then go unto God, and let thy conscience make request for the answer of the spirit of adoption, by which the Lord may assure thee, that in the mediation of Jesus Christ thy baptism is given to thee, as a particular seal of God's covenant and grace.
Quest. But how may I do to be assured, that my sins shall be subdued, and that I shall be raised up in holy graces and duties? Answ: 1. Acquaint thyself with God's promises of this kind, and grow skillful in them. 2. Cry strongly to God for the testimony of Jesus in thy heart, that by his spirit he would settle thee in this persuasion. 3. Waite upon the word and prayer till God do effect it. 4. Strengthen thyself, both by the experience of others, as also with due observation of success in the subduing of any sin, or the exercise of any graces or duties.
The uses may be diverse. First for information; we may here see how vain the common faith of the common Protestant is: show me thy faith by thy fruits; how canst thou believe aright, and yet thy sins not mortified, and thy heart and life unsanctified? Again, we see we have not comfort of our baptism, till the power of holiness in some measure appear in our lives.
Secondly, for instruction: we should all examine our selves whether we have faith or no; and whiles we have means of assurance, make use of all advantages to settle our hearts in the faith: and to this end we should deliver up our souls to be nursed up in the words of faith and wholesome doctrine.
Lastly, we might here be greatly comforted, if we had true faith; we see God can deny nothing unto faith: it should be to us, in the sacraments, in mortification, and in graces and duties, according to our faith.
Of the operation of God. ] The doctrine of God's power and working, is of singular use in the Church; great is the interest of God's servants in his power, and therefore great cause they have to rest upon it. The elect only can reason for God's power to the effect: he is able to do it, therefore he will do it: but then these three things must be noted.
1. They must be believers, that look for this privilege. 2. They must bring a particular faith, to draw out this power of God into operation. 3. It will not be set a work about euerything, but such things for which there is promise or meet examples in the scriptures.
Now it is a matter of singular weight, to know in what things we may have warrant to bear our selves upon the power of God. The power of God is engaged for operation in four things for the benefit of the faithful. First, in their afflictions. Secondly, in their temptations. Thirdly, in the difficulties of holy life. Fourthly, in his ordinances.
In afflictions, God hath bound himself to show his power, 1. In giving strength to endure them . 2. In moderating the afflictions to their strength . 3. In guiding them to the right ends . 4. In deliverance out of them . If we look upon the enemy • of the godly in particular, God shows his power, 1. In restraining or disappointing them . 2. In rewarding and overthrowing them .
So likewise in temptations, the power of God though it be secret, yet it is wonderful in dissolving the works of the devil, and in upholding his servants, and destroying the strong holds, and fortifications of Satan .
Thirdly, in the difficulties of holy life, the Lord useth his power, 1. In making his servants able to walk in his ways, both by giving them power and strength , and by relieving and reviving their strength daily, and renewing it . 2. In keeping them from evil . 3. In establishing them that they may persevere and hold out .
Lastly, God's operation is wonderful in the use of his ordinances; and this is that is meant in this place. In respect of this the Psalmist faith, God is greatly to be reverenced in the assembly, by all them that are round about him: O Lord God of hosts, who is a strong God like unto thee ? Thus the Lord is mighty through the ministry of his servants . Thus the Lord performeth the counsel of his messengers , his word returneth not to him in vain : yea his ordinances are his power unto salvation : they are all mighty through God . Thus it is in particular in the sacraments: though for their outward show they do not promise much, yet by the maruellou • operation of God, they are available in effect for all that is promised in them, only if we could get this faith in this operation of God here mentioned.
The use of all is, First for information; we may here take notice of the difference between hypocrites and the godly: in matter of godliness, they can know know nothing but the form of it, the other have experience of the singular power of God in all the passages of holy life, both in the use of the means, and in his preservation.
Secondly, for instruction, we should observe and seek out the working of the Lord : and daily ascribe power unto God, and pray for the experience of it, and that he would establish that which he hath wrought in us .
Again, it may teach us not to despise the weak Christian, for the Lord is able through his operation to make him stand. And it should encourage us all to the works of righteousness , seeing God's operation is so ready to be found, and for hereafter in the use of all the means our faith should be in the power of God . Thus of the operation of God.
Through the resurrection of Jesus Christ ] Many are the benefits which we reap from the resurrection of Jesus Christ. As first, the resurrection of our bodies . Secondly, the accomplishment of the promises made unto the Fathers . Thirdly, justification and forgiveness of sins . Fourthly, a secret virtue unto the ordinances of God . Fifthly, regeneration. Sixthly, lively hope of an immortal inheritance . Seventhly, the power of vivification and raising of us up to new obedience. And this last is acknowledged in this place.
VERS. 13.
And you being dead in your sins, and the uncircumcision of the flesh hath he quickened together with him, forgiving you all your trespasses.
VERS. 13.
And you being dead in your sins, and the uncircumcision of the flesh hath he quickened together with him, forgiving you all your trespasses.
The sixth reason of the dehortation is contained in this verse, and it stands thus; That which cannot help us when we are in misery, nor further us to happiness when we want it, is not to be followed nor rested upon; but such things are philosophy, traditions, and ceremonies, they cannot heal the corruption of our natures, nor raise us out of the graves of sin, nor any way procure us the pardon of our transgressions; or thus, If in Christ we be delivered from the power of our sins by his quickening grace, and from the guilt of them, by the free pardon which is to be had by his means, then we need not go any whither else, neither to philosophy nor traditions, &c. but so it is, and so the very Colossians found it in their case, as the words of the text express, Ergo.
The words in themselves express the twofold estate of Christians in this world, what they are by nature in their unregenerate estate, and what they are by grace in the state of grace.
In the state of corruption two things are true of them, and are true of all men, 1. They were dead in actual sins. 2. They were then in the uncircumcision of the flesh, and likewise dead in it. In their estate of grace he puts them in mind of two benefits, 1. Regeneration. 2. Remission of sins.
Thus of the coherence and order of the words.
Divers things may be noted in the general.
1. We may from hence be informed of the fruitlesnes of philosophy, traditions or ceremonies, of Moses, they cannot make a miserable man happy, they cannot infuse the least spark of spiritual life into any.
2. We see the Apostle thinks it meet to put men often in mind of their misery by nature, and great reason, for it exalts the praise of the riches of God's grace in Christ: And it may serve to humble men for their falls after calling, and to keep them still suspicious and watchful over a nature, that hath been so prone to sin and security in sinning; it may serve to eat down the proneness of our nature to vain boasting, and confidence in the flesh; and it should much excite men to the love and care of godliness and piety, with all life and power, seeing they have been so long slaves to sin.
And lastly, the Apostle rips up this matter of purpose to withdraw their minds from traditions, and philosophical dreams.
Dead in sins ] They were dead in sins, both if you respected their public estate, or each particular person. If you look upon public states before they are framed and reformed by the word, what are they but heaps of men dead in the graves of sin, and senseless in their sinful courses? and thus it is with every particular person, the words import that he is guilty of many sins, and he is dead in them also. Naturally every man is guilty of secret atheistical conceits, of unbelief, of ignorance, of hardness of heart, of swarms of evil thoughts and affections, of hurtful passions and lusts, besides his defects of the knowledge of God, and that warmth of the holy affections of love, fear, trust, and joy in God. Who can sufficiently rip open the unthankfulness, lukewarmenes, hypocrisy, inconstancy, and presumptuous profaneness, that is in our hearts by nature, in matters of God's service? how do men daily offend, either by not calling upon the name of God, or by taking it up in vain? who can number the oaths, lies, reproaches, curses, flatteries, and filthy communication hath and did daily infect the mouths of men? Oh the world of sins we are actually guilty of against God, or men, or our own selves, public, private, secret, open, inward, outward, in prosperity and adversity, in the Church or family, or abroad in men's conversation. Alas we can discern but a glimpse of that sin and guiltiness that is in us by nature, and this is the increase of their misery in all their sins, they are dead in them.
Dead ] There is a fourfold death; temporal, corporal, spiritual, eternal: The state of man being in misery, he is dead temporally ; The body of man being in the grave, he is dead corporally ; The soul of man lying in sin, is dead spiritually ; And both soul and body being cast into hell, are dead eternally.
The Colossians were dead spiritually; there is a death to sin, and a death for sin, and a death in sin ; a death to sin, and so the godly die by mortification; a death for sin, and so malefactors die by execution; and a death in sin, and so every natural man kills himself by enliuing his sin.
The spiritual death in sin is an unutterable loss of the life of God, by which the sinner is senseless, and careless in extremity of misery, unto his own everlasting ruin, if the Lord prevent it not by regeneration. Now that men are in this case by nature, these Scriptures prove, Eph. 2.1.2. Math 8.22. John. 8.25. Rom. 8.10. Luk. 15.32. Revel. 3 2. Iud. 12. 1. Tim. 5.6. Neither let any deceive themselves, about their estate, for a man may be dead in sin, and yet be alive in the flesh: yea thou mayest be a wise man in the flesh , or a prince of this world ; yea thou mayest have a name that thou livest spiritually , and yet be stark dead.
Now this spiritual senselesnes is called a death, because it is a privation of spiritual life from the soul, as the natural death is from the body. 2. because it tends to eternal death.
The use may be fourfold. 1. For information; No wonder wicked men can come and go from the word of God, and not be touched, alas they are dead men: and so is it with them in respect of the judgments of God; alas if thou couldest roll a mountain, upon a dead man, he would not feel, so is it with a man dead in sin; and further we may here observe, that to live yea to die quietly, is no sign of a man in a happy case: for if this death in sin be not cured, thousands of people may die quietly, because they die senseleslie; they feel no more of the fear of hell, or judgment, or God's anger, then if they were already dead in their bodies, they would feel outward extremities: I know that God many times can lay terror upon the flesh of wicked men, and make their spirits drink in, of the bitter anguish arising from the fervency of God's burning displeasure; but I say if God let them alone, usually the most would die in a wretched senselesnes, and inconsideration, being neither able nor willing to entertain the thoughts of what must presently and necessarily befall them.
2. This may serve for confutation; and so 1. of the Papists about their freewill. How can there be this free will in a dead soul? we are dead in sin, and therefore of our selves move not unto life, till God quicken us by his word and spirit. 2. Of the carnal Protestant, that bears himself so strongly upon his supposed covenant with death and hell • , his agreement must be disanulled, nay his very security imports his unavoidable destruction, if it be not removed by the power of Christ.
3. For instruction; art thou a man that hearest this, that hast lived all thy time without remorse for thy sins, and never yet entertained the care of reformation of thy life, be here warned of thy misery, let it be enough thou hast been dead in sin, do not lie still rotting in the graves of iniquity, but rise so soon as thou hearest the trumpet of the Gospel, the voice of Christ sounding in thine ears, and pierce thy heart.
4. Lastly, here is consolation implied unto weak Christians; If thou canst feel thy misery, and struggle in any measure, of true constancy, against the corruption of nature, and the transgressions of thy heart and life, thou art not dead: there is some breath of life in thee, there is motion and therefore life.
Thus of their actual sins.
Their misery in respect of original sin, is expressed in these words,
These words be diversely interpreted; some thus, In the uncircumcision of the flesh, that is, in the flesh which is uncircumcision, that is a thing hateful unto God. Some make these words to be the sign of their death in sin: as if he would say, your very uncircumcision that is in your flesh (which are Gentiles) is a token that you are strangers from the life of God. Some thus; And you hath he quickened, which were dead in respect of your sins and carnal life, which ye live in the uncircumcision, that is, in your estate of gentilisme. Some make these words express the cause of their death in sin: Thus in the uncircumcision of the flesh, that is, for your fleshly vices which caused that death in sin. But I think with those that understand by the flesh original sin, and by the uncircumcision, their misery in respect of it, implied in the allusion to the circumcision literally taken.
Original sin is called flesh, because the flesh is the instrument by which it is propagated. 2. Because it is the subject in which it is. 3. Because it is the end it drives us to, viz. to satisfy the flesh and to seek fleshly things.
This original sin here called flesh, is a spiritual kind of disease, gall, leaven and poison, which daily diffuseth it self throughout the whole man, and still infecteth it: though this be not the whole nature of the sin; for to speak distinctly, in original sin there are three things, 1. The guiltiness of Adams fact, derived unto us by just imputation. 2. The want of that original justice was in us in the creation. 3. The depravation and corrupt disposition of our natures.
Here the word uncircumcision imports our misery in respect of our very corruption of nature, for it imports 1. That we are hateful to God, children of wrath. 2. That we have no portion in the heavenly Canaan. 3. That we have no fellowship in the communion of Saints. 4. That we have no part in the promised Messias, for all these were shadowed out by the want of circumcision in the time of the Law.
The uses follow; First from hence we may inform our selves in diverse things; as first we may see, why the fair works of wicked men, as their alms, prayers, tears, sacrifices, prophecyings, preaching, fasting, and professing, are not accepted of God: for the fountain is poisoned, the flesh infects all; it puts to, either ill ends, or ill effects, or ill means, besides that it keeps the person still loathsome to God. Oh what cause have civil honest men to know, that though they come to Church, and pay every man his own, and be no drunkards nor adulterers &c. yet their case cannot be good, for though they lived never so honestly outwardly, yet the very uncircumcision of the flesh, makes them miserable; the inward corruption of nature, is an abomination to God, who searcheth the heart and reins : yea what cause have all men to be humbled and abased in themselves, considering how unclean a beginning they have? how can men be so quiet, and yet be so diseased, with so filthy a leprosy, as is original sin? if this disease were in the body as it is in the soul, how would men lament their distress?
Hence also may we see what a woeful estate all wicked men are in, that take care for the lusts of this leprous flesh, and sow to it. What should I say? may we not see hence the necessity of regeneration? assuredly except we be borne again, we can never enter into the kingdom of heaven : this impure poisoned nature of ours, may not enter into God's holy place.
Secondly, we may here discern the fountain of all actual transgressions: when we fall into evil courses, we must not cry out of our ill fortune, or of ill company, or of the devil only, but especially we must lay the fault upon our ill natures, twas thy wicked disposition made thee so to sin.
Lastly, from hence we may learn to know our selves, and accordingly to keep a narrow watch over our wretched natures, and daily strive and struggle against this infectious corruption and disease that hangs so fast upon us : yea we should by confession and contrition endeavor the daily crucifying of our wicked flesh, with the lusts thereof , condemning our selves by a daily verdict and sentence, as we are men according to the flesh , so suffering in the flesh that we may cease from sin : yea we should learn constantly to deny our selves, and not to give way to the reasons, or objections, or desires, or excuses, or delays of the flesh: yea and to this end we should be willing to suffer afflictions, and to endure any hardship rather then the flesh should prevail in us.
You hath he quickened ] Hitherto of man's misery and the state of corruption: now of God's mercy in the state of grace. In two things is their happiness here described. 1. In their quickening. 2. In their forgiveness.
We are quickened two ways. 1. In Christ. 2. In ourselves; when our head Christ Jesus was raised from the grave, we were quickened in him. In our selves we were quickened three ways, 1. Sacramentally, in baptism. 2. By inchoation, in our conversion. 3. Perfectly, by hope of perfection in heaven; by baptism, by conversion, by hope. The quickening he here speaketh of, is the quickening of conversion, when we are begotten to God.
This life is called, the life of God , the life of grace, the life of Jesus , the life of immortality.
It is begotten in us by the whole Trinity; the Father calleth up these generations ; the Son giveth this life , so doth the Spirit quicken also .
The means by which we are quickened is ordinarily only the word, and that preached also, which is therefore called the word of life, Psal. 19.8. 1. Pet. 1.22. Phil. 2.15. John. 5.
The necessity of this quickening is such as without it we cannot possibly enter into the kingdom of heaven, John. 3.5.
They that are thus quickened and converted, are styled by diverse names or titles, they are called the holy seed , the called of Jesus , the children of the most high , the brood of immortality, they that follow Christ in the regeneration , and the heirs of eternal life .
Many are the singular perogatives of such as are converted and quickened in Jesus Christ; godliness in general hath the promises of this life and the life to come. In special, first, great is the honor of their birth, greater then if they were borne of the greatest bloods of men . These prolong the days of Christ upon earth, being gotten by the travel of his soul . 2. They are sweetly comforted and tenderly used in the healing of all their sorrows, Ier. 31.25. Hos. 14.5. Isaiah. 57.15.16. & 61.1.2.3. Micah. 7.18. Ezek. 11.19. Isaiah. 50.4. Act. 3.19. 3. All their sins are forgiven, as the coherence shows, and these scriptures further confirm, Isaiah. 44 22. Ephes. 1 7 6. Rom. 3.25. 1. Cor. 6.11. Heb. 8.12. 1. John. 1.7. 4. They are in great account with God . 5. They are delivered from this present evil world : even from bondage under the custom of it; from the practice of the vices of it, from the fellowship with the men of it, and from the plagues that belong unto it. 6. They are blessed with the seeds of all spiritual blessings in heavenly things . 7. They are happy in their heavenly relations, to God, to Jesus the mediator, to the Angels of God, to the spirits of the just, and to the faithful everywhere . 8. They are assured of the success of all the means of salvation, Isaiah. 12.3. & 65.15.23. & 56. 1. Cor. 3.21.22.23. Isaiah. 55.6 9. They have great promises of comfort, audience, protection, and deliverance out of all their troubles, Isaiah. 4.5.6. Rom. 8.17. &c. 2. Cor. 1.3.4 Isaiah. 41.12. & 42.13. & 49.14. 10. The spirit of God is poured upon them to assure them of God's loving presence . To bring them forth into liberty . To enlighten them . To sanctify them . To make intercession, and that by making them pray . And by producing mighty success in prayer . And to make them fruitful both in graces and duties . And to be their seal, and earnest of the inheritance purchased . Lastly, they have an assurance of a most glorious inheritance, reserved from them in heaven, prepared from the foundation of the world .
Now if any enamored with these privileges ask how we may know whether we be converted and quickened or not? I answer it may be known by diverse signs: of these signs some ageee to the weak Christian, and some to the strong Christian. The first sign, that usually breaks out in a convert is affliction of conscience, which is such an inward pricking in the heart , as causeth him voluntarily to remember his evil ways , and judge himself daily for it , mourning for his sinful life , & confounded in himself for his ways, which were not good. The second, is affection to the word; such an affection it is as esteemeth the word above all treasure , and longs daily after it : it makes them fly as the dove to God's house, and as doves to the windows : yea their affections to it are such as heaven suffers violence . They feel a savor of life in the word . Christ's words to them are spirit and life . Yea such is their affection to the word they can be content to receive it with patience, and much afflictions . And if they obtain a sanctuary of God, they will endeavor their own daily sanctification by it . They will practice the word and be exercised by it.
The third sign that discovers it self in them, is their love to such as fear God , which they show by their admiration of them , and by their delight in their fellowship , and by a willing communicating to them in all ready service, and well-doing.
The fourth sign is their ceasing from sin, even their daily endeavor to subdue and forsake all sorts of sins, inward as well as outward, secret as well as open, lesser as well as greater; yea not sparing their most pleasing, gainful or beloved sins . The fifth sign is a holy constant desire after God's favor and remission of sins, as the greatest happiness, rejoicing in all the hopes and signs of it. The sixth, is that they can love and forgive their enemies e .
Now there are other signs in stronger Christians, such as these. 1. A full assurance of faith in Jesus Christ. 2. A longing and constant desire of death, and love to the appearing of Jesus Christ, in a sensible and ardent measure, and that in prosperity. 3. A great conquest and victory in overcoming the world and the flesh. 4. The spirit of prayer, and such like.
The use of this point concerning the quickening of the godly, by true conversion to God, is diverse: First, since this is the first and common work, without which we can never get out of our natural misery, here may the cursed and damnable waiwardnesse of the most be reproved, who live snorting in sin, as if they needed no conversion to God. How hath a very spirit of spiritual fornication intoxicated men, and besotted them that they cannot mind to return ?
Three sorts of men greiuously trangresse against this doctrine.
1. The careless that freeze in their dregs, and consider not whether God will do good or evil. 2. The inconstant, whose righteousness is as the morning dew, that by flashes and fits only think of turning to God. 3. The profane scoffer, that speaks evil of the good way of God, and reproacheth by consequent the very blood of Christ, without which he can never be saved.
2. Here is an excellent comfort to weak Christians; note that the text saith quickened, nor borne: to assure the weak that though their strength be but as the child's when it lieth in the womb, and is first quickened, and not so much as the strength of a child new borne, yet they are accepted with God. The first springings in the womb of grace, is precious before God, • hough everything be not yet so clearly performed, yet if grace be but conceived in them, God knows them, and owes them, and will not deny his own works, but annexeth here forgiveness of sins, even to this first sprouting and forming of true grace.
3 How should the consideration of this work and the glorious privileges belonging to it, even compel all men to awake and stand up from the dead, 〈◊〉 never give over till Christ be formed in them? laboring above all things to be made new creatures ; resolving to beg this quickening at God's hands, till by his word he be pleased to beget it, in them.
Lastly, how should they walk in newness of life that are borne again of God? there is a path and it is called holy and they must walk in it , seeing this grace hath appeared, how should they deny ungodliness and worldly lusts, forever resolving to live soberly and godly and righteously in this present world . And they should give all diligence to make up their assurance of their holy calling and election , Girding up the loins of their minds, that they might trust perfectly on the grace that is brought unto them, in the revelation of Jesus Christ .
And since they are in so happy an estate, they should always rejoice, and let their moderation of mind be known to all men, being in nothing careful, but in all things making request unto God, with prayers and supplications, and giving of thanks ; so should the peace of God that passeth all understanding keep their hearts and minds .
And for our carriage towards others; first, we should forever in all places, acknowledge such as are borne again of God . Secondly, we should exhort one another, and provoke one another to love and goodworkes, and not forsake the fellowship of the Saints : praying one for another, that God would fulfill the good pleasure of his will, and the work of our faith with power, that we might abound in love, and be established in holiness before God, in the coming of our Lord Jesus Christ with all the saints .
Thus of our quickening; only we may observe, that he saith, we are quickened together with him; which is true diverse ways: men are quickened together 〈◊〉 Christ, 1. Because we are quickened as well as he. 2. Because being quickened we are united unto him. 3. Because we are quickened by the same spirit▪ • nd power, that raised him from the dead. All which may increase our consolation in this gracious work, and confirm us unto the end.
Forgiuing you all your trespasses. ]
First for the meaning of the words; the word forgiving as it is in the original, signifieth to acquit them gratis, and as a free gift of his grace, to send them the news of their pardon: the word rendered trespasses, usually is understood of actual sins. But yet we must not think that original sin is not forg •• en, for either it is a Senecdoche, and so one sort of sins is named in steed of all▪ or else he speaks according to the feeling of many of the godly, who 〈◊〉 after forgiveness are marvelously troubled with the flesh, and the wicked •• oanesse to daily sins.
But for the matter it self, we may here note.
1. That God doth certainly forgive men their sins, when he gives them •• pentance, and converts them by his word.
2. That where God forgives our sins, he heals our natures too, therefore quickening and forgiving are here joined together; and herein God's pardons differs from all the pardons of Kings. Men may forgive the treason or fellony, but they cannot give a nature that will offend no more, but now it God forgive a man, he will certainly give his good spirit to mend his nature, and cleanse him from his sin.
3 That howsoever justification go before sanctification, yet it is sanctification first appears, therefore quickening first named.
4. That it is a singular happiness to obtain of God the forgiveness of our sins.
5. That if we were used according to our deserts, God must never forgive us, it is his free grace.
The use of all may be first for great reproof of the general carelessness of the most men, that will take no pains at all to get the pardon of their sins, but wholly neglect the seeking of the assurance of it. Now this monstrous neglect of so admirable a benefit comes first from ignorance: men know not their woeful misery in respect of their sins. 2. From the hardness of man's heart, and their hearts in this point of neglect of remission of sins are hardened both by the effectual working of Satan, and by the example of the car • l • sse multitude, and by the entertainment of false opinions about it, as that it need not be sought, or cannot be known, or hereafter will be time • nough to inquire: or else men are conceited in false acquittances; either they rest in this, that Christ died for them, or that God makes promises of forgiveness in scripture, or that their civil course of life, or their works of mercy, or pie • ie, will make God amends &c. Again, this neglect ariseth from the forgetfulness of man's latter end, if men knew the time of the day of the Lord, they would get their pardon confirmed if it were possible, least it should come upon them unawares. Lastly, this comes from the love of sin, men are loath to leave their sins, and therefore not careful to seek forgiveness of them.
2 Here is a confutation of merit of works, for if we pay the debt, then it is not forgiven us; and if it be forgiven us, then certainly we pay it not: besides the word notes that it is freely done, as hath been shown before.
3 Shall we not be stirred up to seek forgiveness of sins? Quest. What should we do that we might be confirmed in the assurance to obtain forgiveness of sins? Answ. 1. Thou must forgive men their trespasses . 2. Thou must acknowledge thy sins . 3. Thou must pray, and get others to pray for the forgiveness of thy sins . 4. Thou must often receive the sacrament of the Lord's supper, for this is God's seal of forgiveness of sins . 5. Thou must bewail thy sins , and beg the witness of the spirit of adoption in the intercession of Jesus Christ, till those unspeakable joys of the holy Ghost fall upon thee, and seal thee up unto the day of redemption.
And thus far of the thirtenth verse.
VERS. 14.
Blotting out the hand-writing of ordinances, that was against us, which was contrary to us and took it out of the way, nailing it to his cross.
VERS. 14.
Blotting out the hand-writing of ordinances, that was against us, which was contrary to us and took it out of the way, nailing it to his cross.
This Verse and the next contain the seventh reason of the dehortation, it is laid down in this verse and amplified in the next. The argument may stand thus: If the ceremonies were a Chyrographe or hand-writing against us, when they were in force, and if now Christ have cancelled that writing, then we ought not to use them again; but such they were, for they were a handwriting against us, and Christ hath removed them by fastening them upon the cross, therefore we ought not to revive them again: or thus, it the debt be paid and the obligation cancelled, then is it a fond course to cause the obligation willfully to be of force again.
Hand-writing ] This hand-writing is by diverse diversely referred, for some think it is to be referred to the covenant with Adam ; all mankind in him was bound to God, this obligation he brake and so the forfeiture, lay still upon our necks till Christ paid the debt, and cancelled the obligation. Some refer it to the law of Moses in general, and say the people did bind themselves unto it, Exod. 14 by the rites there used. This bond was forfeited by the Jews and lay upon them. Some refer it to the moral law in special, and therein we did enter into bond which was called the covenant of works: the rigor and curse of this law lieth upon all mankind, and when God sues out this bond men are carried to prison, even to the prison of hell. Some refer it to the conscience of men, and say that an evil conscience is a Chyrographe, a bill of debt, and it accuseth by ordinances, that is, it taketh conclusions from the law of God to arrest, or condemn the sinner. But most usually it is referred to the ceremonial law, by some of them men did enter into bond, as by circumcision, so saith the Apostle, he that is circumcised is bound to keep the whole law, Gal. 5.5. By others of them men made bills of debt, circumcision confesseth corruption of nature by propagation. The washings were open confessions of the foulness of our lives; in the sacrifices men subscribed to their own death and damnation: for they confessed they had deserved to die in steed of the beast.
The words may be true of all, but most principally of the ceremonial law. In general he here entreateth of deliver • nce from the ceremonies of Moses, then, two things may in particular be noted, 1. What the ceremonies were in themselves. 2. The manner or means how the Church was discharged of them. For the 1. if we require what they were? They were 1. for honor, ordinances of God. 2. for use, hand-writings. 3. for effect they were against us, or contrary to us.
Ordinances ] Some read for ordinances, some read by ordinances, some with ordinances, and some of ordinances. They that read for ordinances, say the handwriting was for ordinances, that is, either in favor of the decrees that were against us, or for the better assureing of the keeping of the ordinances; it was by ordinances viz. evangelical, for they say the decrees of Christ did euacuate the laws of Moses. They that read with ordinances, say that the hand-writing was the debt of death which Christ took away with the ordinance; that is the external rites and rudiments of Moses. But I think the sense is clear as it is here rendered of ordinances.
And so the point to be observed is, that the ceremonies imposed upon the Jews were God's ordinances, which may show us that God did take upon him the right to bind the conscience, of men, by ceremonies. 2. Seeing Christians are freed from them by God himself, therefore the Apostle would have them stand to their liberty. 3. This should exalt the praise of the moral law; if they were bound to observe the very ceremonies because they were God's ordinances, then much more should we be careful to keep the moral.
Hand-writings ] This word notes their use, because men are by nature wonderful slow to acknowledge their misery, therefore the Lord in all ages did drive men under their hands as it were openly to make profession of their own sin-guiltiness and fall, that so God's justice might be clered: Therefore were the sacrifices required presently after the fall; and baptism now is of like nature to show us our natural uncleanness, that need to be washed.
Against us ] In effect they were against us. The ceremonies were against us, that is against the Jews 4. ways, 1. As they were bills of debt. 2. As they told the longing wife that her husband was long after to come. 3. As they proclaimed God infinitely hating sin, so as he must have atonement in blood and that daily. 4. As they were transgressed in respect of the right manner of observing them.
Now though these ceremonies belong not to us Christians, yet we are in the same debt by nature, that they were, though we have not that way of expressing our debt.
Quest. But how could that which God commanded them to do be against them? Answ. Many ways, 1. When they failed in the matter, as when they offered strange fire or sacrificed their sons. 2. When they did anger God by omissions, or delays, as when Moses tri • led out the circumcision of his son. 3. When they did it for wrong ends, as when the whore would sacrifice to color her whoredoms, Pro. 5. or when men did think thereby to make amends for their sins, Ier. 7. or when they used them for the hurt of God's children, as Balaam used his sacrifice. 4. When they mingle their own inventions with God's ordinances; and their fear towards God was taught by the precepts of men. 5. When they did use them, as a burden, and it was a weariness to them. Lastly, when they that used them were wicked men, and did use them without knowledge, or faith, or repentance for their sins, or the care of the due manner, as many places of scripture show. And thus may the very law of God be against us still, as well as against them.
The use of all this chiefly may be to show, the misery of every impenitent sinner, his sins are upon record, there is the hand-writing against him, let him look upon sacrificing Jews, and there he may behold man daily in effect saying thus. Thus must it be done to the man that repenteth not of his sins, the obligation lies forfeited, and the Lord may call upon him for his debt of 10000. talents when he hath not a farthing to pay, and then he will be cast into prison.
Again when he saith [ us ] he shows that this is the estate of all men by nature, there was a hand-writing against the very Apostle himself, and such as were in the visible Church, therefore he saith against us. Thus of what the ceremonies were in themselves. Now of the discharge from them, there two things may be noted, 1. The manner, Christ put them out, took them away, fastened them. 2. The means, viz. the Cross. The sum is, that Christ Jesus by his sufferings on the Cross, paid our debt, and freed us from the hand-writing that was against us; the anger of God conceived against us, for the forfeiture, was thereon by the blood of Christ appeased , and forgiveness of sins and debts, therein merited ; And by the blood of Jesus, the faithful overcome the devil , that had power to destroy, by reason of the forfeiture; and because none of the former agreements would serve by reason of man's weakness, therefore God makes a new covenant, and seals it by the blood of Christ upon the Cross ; and if we would be assured of our release, in particular, First, for the forfeiture in Paradise, we receive an atonement in the blood of Christ ; And he that from the curse in Paradise had power over death, was now by Christ destroyed . And for the law of Moses, we are by Christ delivered both from the rigor of it, and from the curse of it, his own sacrifice being the propitiatory, to still the cry of the Law, and to hide it from the eyes of God's justice h ; and as for the writing of the conscience, the blood of Christ cleanseth it from dead works , and quieteth it in the declaration of forgiveness , and it maketh intercession for sin after calling to keep it quiet; and as for the ceremonial hand-writings they were both fulfilled and abolished in the sacrifice of Christ on the cross, he himself saying, It was finished. And the more to assure us, of our safety, from these forfeitures, he useth those diverse phrases, of putting out, taking out of the way, and fastening it to the Cross.
The use of all is, 1. For information; we may see what a case sin sets us in by nature, and how hateful the nature of sin is: if we have anything to do with God, why our sins lie like so many blocks in our way, and Christ Jesus only can lift them out of the way; and can our wretched hearts delight in sin, seeing they nailed Christ to the Cross? It is an easy thing to rent an obligation amongst men, but it was not so easy, to get ours cancelled, it could be rent in no place, but on the Cross, Christ Jesus himself must be fastened to the tree, that he might fasten our cancelled hand-writing thereto: and if God spared not his own Son, when he came about this business of cancelling the hand-writing, what think we shall be the case of all wicked men, that die in their sins, and must suffer the whole forfeiture to fall on their necks? if what Christ endured on the Cross were so painful, they must not think to escape. Hence also we may see what wonderful cause we have to love the Lord Jesus, that hath done all this for us, Oh how precious should his memory be amongst us? Finally, here the faithful should gather singular comfort against the law, sin, death and hell, seeing here they may be informed all these were nailed upon the cross, and Christ hath openly declared that he hath cancelled whatsoever might be to show against us, for any forfeiture or debt of ours whatsoever; And shall not we take heed of running in debt again, by sinning, after the sprinkling of the blood of Jesus Christ? or shall we wretchedly bind our selves to the law again, by pleading our justification before God by the works of the law?
VERS. 15.
And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.
VERS. 15.
And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.
These words are an amplification of the former, wherein he showeth that not only the Bill in which we were made infinitely indebted, was cancelled; but the devils also (who had power to serve executions upon us, and proof from the ceremonial Law, as is before declared) mightily conquered by Christ; and therefore to revive again the ceremonies, was to renew the bond, and to stand still in danger of the devils executions.
The words are a most portly and deep allegory, and they carry news of a remarkable victory: the battle was fierce, cruel, prodigiously difficult, bloody on the best side, and if Christ had been a jot less then he was, there had been no remedy, nor hope. The battle was first fought between Satan and man, with a depth of fraud and cruelty and hellish invisible spite: the day was lost, man with the woeful issues of the conquest, was either cast down wallowing in blood, or scattered with pursuing cruelty: no sooner sprouting in the life of nature, but smitten with the venom of spiritual infection, plagued with the bondage of more then cruel servitude, not pitied, not helped: more forfeitures laid upon him then he could find words to acknowledge. Now one man cometh into the field in the right of millions, (that could not stand in their own quarrel) challengeth the victors, with singular compassion calleth back the scattered, raiseth a mighty expectation, exposeth himself to the danger, with incredible fury is encountered, one with millions or legions of devils, of incomprehensible rage, and long beaten experience, and the infinite anger of God, was kindled against this one man as a surety for the rest.
Now in this text is a report of the happy success of the battle; news of a most victorious conquest: the devils spoiled, the elect restored, with unutterable hymns attend the conquest; the wretched spirits are in chains, exposed to infinite shame, and dragged after the chariot of triumph, as he ascended into the new Jerusalem.
In general two things may be observed: First, that Christ is God; he was brought in before, quickening, pardoning, filling, circumcising the heart, now here spoiling the devils, and triumphing over them.
2. We may here comfort our selves with this, that the devil shall never have success against Christ, and his kingdom, God hath cursed all his ways: and yet we find by experience, the devil will not give over, though he hath never so ill success from day today: which may awaken many wicked men, who are herein like the devil, no ill success can make them give over, their ill courses. Again, would we not be spoiled and crossed in the success of that we take in hand, and be made like the devil in ill success, then let us take heed of his qualities, be not like him in cruelty, in fraud, in lying, in accusing, or envying the children of God: for if thou be, thou art sure with the devil, to be accursed and rebuked of God.
Now for the particular opening of these words, we must understand that they have been three ways interpreted. First, some Papists say this battle was fought in hell, when Christ fetched the Fathers out of Limbus: This interpretation I reject, not only as a fond conceit obtruded upon the world, but because the most pope's • writers could see no such thing in this place, but expound it otherwise.
Secondly, some orthodox writers say this battle and triumph was both begun and ended before Christ's death. The devils encountered Christ two ways upon the cross: visibly and invisiblie. Visiblie, by inspiring wicked men with vile provocations to vex him, and molest him; as the impenitent thief , the Rulers of the Jews , and the soldiers . Invisiblie, the devils themselves, with all might, fury, malice, and sleight encountered him upon the cross, in the sight of God and the holy Angels.
The victory i • described in this verse, and it is said first he spoiled them, which is diversely read and referred; For some understand it, he spoiled the devils: some of the Fathers put in a word, and read it, after he had spoiled himself of his flesh, and so it is a comparison borrowed from wrestlers, or runners, that first put off all might hinder them; and so Christ that he might overcome, first laid down his flesh, upon the cross. And where the text saith, he made a show of them openly, the Holy Ghost alludeth to the trophies of great Victors: their manner was, in the place where they did overcome, either to cut down the arms of great trees, and thereupon hanged the spoils or weapons, of the vanquished: or else they built some stately pillars, and there painted or wrote upon, the conquest with other monuments of victory; So did Christ openly serve the devils, openly before God, Angels, and the world he defeateth them, and by a new way, by suffering, gave occasion to all to see the shaking of the hellish kingdom; where he is said to triumph over them, therein is an allusion to the third degree of victory, they were won: to lead their captives after the chariot of triumph into the City with great pomp: thus did Christ to the wicked spirits, either upon the cross, or in his resurrection.
Quest. But might someone say, what appearance was there of any victory, when Christ suffered? Answ. Great every way: for if we observe it in every branch of the process, there is evident signs of victory; For do they attach him? why first the officers are smitten to the ground, with a very word, and Judas the chief leader is made to go and hang himself: the ear of Malchus was miraculously cured, and they are suffered to do no jot more then will fulfill the scriptures . Will they arraign him in the Consitory? why there sits a high Priest that was made whether he would or no to prophesy, of Christ's death for the people ; and Christ casts a spirit of giddiness upon the witnesses, so as their testimonies could not agree: yea he there foretells them of his most glorious and terrible second coming in the clouds of heaven, and then miraculous recovers Peter a lapsed sinner. Will they arraign in the common hall? why there he overcomes by patience, no indignities could stir him, and the Judges wife from a dream, gives warning that he was a just man, yea the Judge himself was compelled to pronounce him innocent. Will they have him to the cross? there are wonders of victory, a thief without means saved, the veil of the Temple rent, signs in heaven and earth, and a title of victory superscribed by his very adversaries, This is the King of the Jews ; besides his incorruption in the grave, and glorious resurrection, and visible ascension to heaven.
All this being considered, where is the ignominy of the cross, seeing the devils erected a cross for themselves, when they plotted to crucify Christ? And why should we be afraid of sufferings, seeing the cross is Christ's triumph? and let us resolve also to overcome by sufferings ; It is an excellent and lofty praise, to overcome by suffering.
Lastly, let us never judge of Christ or Christians by their outward show: great things may be done in the kingdom of Christ, which are not discerned by carnal reason; Here we see a great ado, trophies, triumphs, yet the world took no notice of it: so is there incomparable glory even in this world in the souls and lives of Christians, which the blind multitude never takes notice of. And thus much of the second interpretation.
The third and last interpretation, is of those that limit not the time of this victory to the cross, but consider it generally, and in steed of the words [ upon the same cross ] read [ in himself ] and thus do the most Interpreters new and old read it; And so this victory is understood not so much of what Christ did attain in his person, as what he doth in us: by the conversion of sinners, by the Gospel, he daily spoils principalities and powers, and triumphs over them, &c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse.
Four things are in these words to be considered: who, whom, what, and by what means. For the first, it is the second Adam that undertakes this battle, he that is God and man, he of whom the prophecies ran, he that by a voice from heaven, at his baptism was acknowledged the only champion, twas he that sent the challenge by his fore-runner John the Baptist, he it is that foiled Satan in many Monomachies, this is he that now comes forth in the Gospel in the several ages of the Church to spoil these principalities and powers.
Now for the second, the spoiled are called principalities and powers.
Principalities and Powers ] These terms are given to the good Angels, Eph. 3.10. and to great Magistrates and Princes on earth, Eph. 1.23. In effect they are given to Christ, Isaiah 9.6.7. but usually they are restrained to evil angels, and so they are called either considering them as they were before their fall, or as it is usually conceived, it notes their estate even since their fall.
The two words note two things in the evil Angels, Excellencie and Ability; Excellencie, so they are principalities; Ability, so they are powers. Their excellency is two ways to be considered, 1. in themselves. 2. their sovereignty over the world. In themselves and their own nature, ever since their horrible fall, they are creatures of wonderful knowledge, swiftness, discerning, and such like.
And in respect of the unregenerate world they have a principality: hence called worldly rulers , the prince of this world , yea and the god of this world . We may observe here in the holy Ghost a wonderful pattern of candor, he praiseth what is praise-worthy even in his enemies; and it may wonderfully comfort God's children in their acceptation with God, for if God can yield these titles and acknowledge that is yet good in the very devils, sure then it cannot be he should not like what he finds good in his own Saints, though they have many wants and sins, seeing they sin not of malicious wickedness, as the devils do.
As they are called principalities, so for their ability and force of working, they are called powers. The wonderful power the devils have may be considered either in the world or in the Church.
In the first race of men before the flood, how soon had they drawn away Cain's race into apostasy, and not long after Sethes, till they had chased the light of sincerity within the walls of one house, and not all sound there neither? After the flood, the world is no sooner filled again, but together with the building of Babel, a most dreadful confusion was wrought by the devils, even the beginning of a general falling away into gentilisme and idolatry (which will never be utterly recovered again while the world stands) all the families making apostasy in the beginning of the Babylonish Monarchy, and such an apostasy, as they continued in for many hundred years in the generality of them: so as there was only a little light left in the race of Sem.
Now leaving the whole world lying under this powerful wickedness, come to Abraham, (a brand taken out of the fire of the Chaldeans) in whom the light shined with great glory, see the power of these wicked spirits over his race: the Ismalites went quickly of to gentilisme: then the Edomits were easily gained after: then in Egypt the light that did remain was almost put out, the bondage of the Israelites being as great in soul , as it was in body.
In Moses time the light was diffused in that people all abroad again, and a kingdom of Priests was raised up to God: this light held with various increases and decreases, till the captivity, after which time it waxed dimmer and dimmer, till Christ the day-star arose, and filled heaven and earth with the brightness of his coming.
After in the very first hundreds of years, these cursed spirits not only persecuted religion by incredible tyranny, but infected it with the tares of strange errors, and prodigious superstitions and heresies, till all grew together in one body in Antichrist.
Under Antichrist all sincerity was again almost universally put out, the face of religion corrupted, and idolatry brought into the Churches 1260. years. Lastly, in our own days when the prophecies were accomplished, and the everlasting Gospel published again, alas yet consider the state of the world; one part of the world lieth in Paganism, another in Turkism, another in Judaism, another in Papism; and in all these four these wicked spirits reign, and hold the world captive at their pleasure.
Come we to the visible assemblies, of the true Churches of Jesus Christ, & consider there their power, how mightily it extends, for there they have secret Atheists, Church-papists, persons excommunicate, witches, and such like diabolical practicers, Hipocrites, Apostates, the unmerciful, troupes of the ignorant, besides the swarms of vicious livers, and profane persons, such as are swearers, drunkards, filthy persons of all kinds, liars, userers, railers, and such like workers of iniquity.
It is true worlds of men feel not this power of theirs: but alas this war is spiritual, these enemies are invisible, their sleights are of infinite depth, their souls are already in their possession, and all is covered with gross darkness, and done in a spiritual night, and wicked men are like dead men in their sinful courses, senseless and secure.
The use is to show the misery of all impenitent sinners, though they go in brave clothes, dwell in fair houses, possessed of large revenues, abound in all pleasures, of life &c. yet alas, alas, for their woeful estate with all this: Oh the devils, the devils, are their masters, and rule over them as effectually as ever did tyrant over his slave: Oh if men have ears let them hear, and awake and stand up from the dead, and not da • e to continue in so woeful a condition, and let the righteous leap and sing for true joy of heart, whatsoever their outward estate be, in the world; Oh let them praise the rich grace of God, that hath translated them out of this kingdom of darkness, and given them a lot among the Saints.
The third thing is the victory, expressed in three degrees.
He spoiled them ] This is to be understood in the behalf of the faithful, for whose sake, he hath and doth daily smite them with his great sword . He reproveth them and rebuketh them : he casteth them down like lightning : He breaks their head : yea and sometimes treads them down under the feet of his saints : making them in many temptations and tribulations more then conquerors : pulling down their strong holds, which they had within , when they compass the righteous with their temptations, he ever openeth a door for issue, and delivereth the righteous , sending succors , and making his servants often to lead Satan captive.
He spoiled them by taking from them the souls of the righteous, which they possessed as their bootie: he spoiled them by loosing the works of Satan : he spoiled them by taking from them altogether the power they had over death , so far as concerns the righteous. He hath so far spoiled them, that they are not only judged by the word of the saints in this life , but the saints shall also sit upon them, to judge them at the last day .
And all this may serve for constant comfort unto all the godly, each word being a well of consolation if we wisely apply it. And withal it may encourage them against the remainder of the power of evil spirits; it is true they accuse still, they hinder the word what they can still, they will steal the seed still, they will raise trouble and oppositions still, they sow tares still, they will be casting their snares still, they buffet them by temptations still: but yet the same God and our Lord Jesus Christ that hath thus far subdued them, will prosper his own work, and make us stand in all the evil days, so as we will put on the whole armor of God.
Now whereas he saith he hath spoiled him, it is true of the time past, 1. In the person of Christ himself. 2. In the merit of our victory. 3. In our justification, he is perfectly foiled. 4. In our sanctification he is spoiled by inchoation.
And made a show of them openly ] These words contain the second degree of victory, and are true in a double sense: For first he hath made a show of them, in that he hath discovered them and made them known to the Church. This is a dragging of them out of their cells of darkness in the light of observation, by showing their natures, and practices, by vnmasking them to the view of the soul: thus are they displayed in the doctrine of the gospel, and the souls of the righteous behold this detection of Satan from day today by the word, with as much admiration as ever the Romans did behold any great rebel, or barbarous rebel or monster, subdued, and in triumph brought into Rome : Neither may this detection of Satan seem to be the least part of Christ's victory: for it is certain it is a work that evil men or evil angels never bear but vanquished. There is a hot opposition in all places before Satan will abide this.
Secondly, he made a show of them, that is, as some think, he made them to be for examples, and that three ways. 1. In shame, making detestation to be their portion. 2. In confusion, and an inexplicable kind of astonishment, and benummednes, and blindness. 3. In torments and punishments, 2. Pet. 4.5. Iud. 9.
The use may be for increase of consolation: we see Christ will never cease till he hath finished this victory. Why should we then fail through unbelief, or faint in the resisting of the devil, the Lord will more and more make a show of them, and give us increase of experience of the power of his word and presence herein. Here also men's waiwardnesse may be reproved, that cannot abide it to hear talk of the devil or his courses: this is but a work of Satan in them to hinder their salvation, for to make an open show of them is one part of Christ's victory.
The word rendered openly signifieth sometimes eminently , sometimes without authority , sometimes with confidence, and undaunted resolution, with assurance or plerophorie , sometimes with plainesse and evidence , sometimes with liberty . But I rest in the word openly here used.
And triumphed over them ] Here is the third part of the victory. This triumph was first begun in the resurrection and ascension of Christ . 2. It was continued in the publication of the gospel , (which is news of victory) and in the life of Christians, for what is the life of every Christian, but the show of a brand taken out of the fire, or of a soul preserved out of darkness? The soul is mounted in the chariot of the word, prayer and holy living; this chariot is followed with the applause of Angels, and the approbation of the Saints; the place is in the new Jerusalem on earth, in the temple of their God. The chariot is drawn with white steeds, sincere teachers; it is provoked and driven on by the spirit of God: and the effect of all is a heart inspired with heavenly joys and refreshings. 3. As it begun in Christ, and is continued in the life of a Christian, so this triumph shall be perfitted in death, and consummate in the resurrection to the eternal dissolution and confusion of all wicked men and devils.
Now for use of this; what lust cause is thereto take up bitter lamentations for the wonderful frowardness of the natures of the most men: who had rather be miserable and serve the devil still, then be made glorious by conquest in repentance for their sins: they had rather be his prisoners, then such princes: rather slaves to Satan, then sons to God: rather dragged into captivity with the devil, then carried in the chariot of triumph with the Saints.
2. If such honors be done to Christians, and such joys had in a Christian estate, Oh then let it be the prayer of every godly man daily to God, as Psal. 106.4. Remember me O Lord, with the favor of thy people, visit me with thy salvation, &c.
Lastly, how should it excite in us a desire to walk worthy of such a victory? yea how should it inspire us with spiritual magnanimity to resist Satan, and with a holy scorn to disdain his filthy temptations, and in all estates to demean our selves so as might become men that know and believe that Christ hath spoiled principalities and powers for us &c.
4. For the means of this victory, it is added in these words,
In himself ] So it is read in the Greek, and in the most interpreters; and his in himself, either it notes his mystical body, or else it notes Christ himself alone, and in this latter sense it is continually taken: and so we may here learn, that it is the Lord Jesus Christ alone, even himself alone that hath wrought this victory for us; there was none other able to stand in the field against the adversary: there is no name else under heaven by which we can be saved: and therefore we should give all the glory to Christ alone, and not to any man or Angels, for they never fought for us, nor were they able to • and in this battle of our redemption.
VERS. 16.
Let no man therefore condemn you in meat or drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days.
17.
Which are but a shadow of things to come, but the body is in Christ.
VERS. 16.
Let no man therefore condemn you in meat or drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days.
17.
Which are but a shadow of things to come, but the body is in Christ.
Hitherto of the seven reasons of the dehortation. The conclusion follows in these words and the rest to the end of the chapter: and it hath three branches; For 1. he concludes against Judaism in these words. 2. Against philosophy, verse. 18.19. 3. Against traditions, verse. 20. to the end.
In these words is contained both the conclusion it self verse. 16. and the reason verse. 17. and the drift is to show that the ceremonies of Moses are abolished, and therefore they should not receive them, or hold themselves bound unto them. This was foretold Dan. 9.17. it was signified by the renting of the veil; and these ceremonies were solemnly and publickelie laid down, in the first council, which was held by the Apostles, at Jerusalem, Act. 15. And they were then so laid down that the Apostle after gives order to the Church that those ceremony • should never be used, nor any other devises, but such as might be to edification, order and decency, and were without offense.
The ceremonies named in the text, are the difference of meats and drinks, and the observation of times, concerning which he writes more sharply, Gal. 3.1.3. & 4.10. & 5.9. & 6.12.
In the law there were three sorts of meats that legallie were required, 1. The meat offerings. 2. The show bread. 3. The clean beasts. The meat offering was a type of Christ our nourishment. The show bread was a type of the Church in her mystical union. And the clean beasts (known by chewing the end, and dividing the hoof) were types of the Christians both meditation and discretion, in the means of his holy conversation. And for the confirmation of this place, the Apostle elsewhere shows evidently that the difference of meats is taken away, 1. Tim. 4.1.2.3.4.
The difference of times in the law is here said to be threefold; of days, of months, of Sabbaths.
In respect of an holy day ] The original and most translations word for word have it thus, in part of an holy day ; but in diverse senses: some say in part of an holy day: First, in partition of a festival day from a not festival day, as well in days, as in months, or Sabbaths. Some say, in part, for they could not observe all ceremonies, being absent from Jerusalem. Therefore the Apostle would have them to receive none at all, seeing they could not receive them all. Some say in part of an holy day, that is in that part of them which concerns days &c. but it is more plainly as it is here rendered.
Or of the new moon ] They did observe the Calends, or first days of every month.
Or of Sabbath days ] There were diverse sorts of Sabbaths, of days, of years▪ or seuens of years, The Sabbaths of days were either moral, viz. the seventh day, which God did choose; or ceremonial : the ceremonial Sabbaths were either more solemn, such as were the three great feasts, passover, pentecost, and tabernacles ; or less solemn, such as were the feasts of blowing the trumpets , and the feast of expiation . The Sabbath of years, was every seventh year . The Sabbath of seuens of years, was the Jubilee, which returned every fifty years. We see here then that the Apostle shows that we are delivered from the bondage of the observation as before of meats, so now of Sabbaths.
Object. But is the Sabbath day that was moral abrogated? Sol. No, the Apostle speaks here of the ceremonial law, not of the moral, and of ceremonial Sabbaths, not of the moral Sabbath, the word is in the plural number.
The manner of propounding the conclusion is to be observed.
Let no man condemn you ] These words may be referred either to God's children or to false teachers; in the first sense it is thus: let none condemn you, that is, do not show such love to these ceremonies, hereafter, that thereby you incu • re justly the blame and censure of God's children. And if they be referred to false teachers, then it is thus: let no man whatsoever persuade you that you are condemned, or judged of God for omitting the observation of the ceremonies; care not for their censures, never trouble your consciences about it.
Which are shadows of things to come ] Here the Apostle with full sails drives into the haven, by shutting up with this unavoidable argument. These cerenies are but shadows of that substance which now we have, and therefore it is a foolish thing, to strive about the shadow when we have the substance.
Ceremonies were shadows in diverse respects, 1. In respect of certainty of signification: the shadow is a sure sign of the body; so was this of Christ to come. 2. In respect of causation; the body causeth the shadow, so is Christ the cause of all ceremonies. 3. In respect of the obscurity of signification: a shadow is dark so were the ceremonies. 4. In respect of cessation, a shadow is quickly gone, so were the ceremonies, they were not to last for any long time. Lastly, they were shadows as they were types, so the lamb was a shadow of Christ, and the ark of the Church &c. They were shadows not given to justify, but to show justification by Christ.
It is added of things to come ] to keep off the blow from our sacraments, which are no shadows of things to come, but of things past.
But the body is in Christ ] The words are diuerslie interpreted: some refer the words to the next verse, but without reason: some supply a word body, and read, but the body is the body of Christ: but the plain meaning is, that the truth and substance of all the ceremonies is now enjoyed by the Church in and by Christ, in whom all is now fulfilled, and therefore heaven should now suffer violence, and the children of Zion should now rejoice in their King ; and Christians should stand fast in the liberty that is brought unto them in Christ Jesus.
VERS. 18.
Let no man bear rule over you by humbleness of mind, and worshipping of Angels; advancing himself in those things he
•
never saw: rashly puffed up with his fleshly mind.
19.
And holdeth not the head, whereof all the body furnished and knit together, by joints and bands, increaseth with the increasing of God.
VERS. 18.
Let no man bear rule over you by humbleness of mind, and worshipping of Angels; advancing himself in those things he • never saw: rashly puffed up with his fleshly mind.
19.
And holdeth not the head, whereof all the body furnished and knit together, by joints and bands, increaseth with the increasing of God.
In these two verses he concludes against philosophy, and therein specially against Angel-worship, a devise like the old doctrine of the Platonists, concerning their daemones tutelares. The Divines also that first broached this apostatical doctrine, in the primitue Church were Philosophers: and if the Papists will persist in Angel-worship, they must bear it to be accounted better Philosophers then Divines.
The Apostle makes four observations upon these that bring in this worship of Angels. 1. That they attribute that to themselves, which is proper to God; namely to bear rule over the consciences of men in matters of religion, though they pretend to bring in those things, because they would have men think humbly of themselves. 2. That they thrust in for oracles, not things they have seen and heard, but devised of themselves. 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselves in their own devises. 4. That this course tends to the high derogation of the honor of Christ, who only deserves all glory, and by whom alone all the suits of the Church are dispatched. The men then that urge these things are, 1. Hypocrites, they pretend one thing and intend another. 2. They are ignorant persons. 3. They are proud and insolent in self-conceit. 4. They are profane without Christ.
Let no man bear rule over you ] The original word, hath troubled Interpreters: but is for the most part, rendered, either bear rule over you, and so play the part of a judge or rector; or else, defraud you of your prize, it is granted by all, to be a word taken from the manners, in the olympiads or other-where, who ran for prizes: among whom there was one they called Brabeutes, that is, one that by appointment did sit as judge, and gave the prize to the winner.
If it be taken in the first sense, viz let no man bear rule over you ; then the Apostles meaning is to warn them for the reasons above rehearsed, and herewith adjoined, not to suffer their teachers to lord it over them in their consciences; as before he had charged them, not to let them carry away their souls as a prey verse. 18. or to condemn them verse. 19. This may teach the ministers of the Gospel, to know and keep their bounds, and the people likewise, not to suffer any to bear rule over their consciences, with their own devises. It condemns also the hellish pride, and imperiousnes of the popish clergy, in playing the judges over men's consciences at their own pleasures: seeing we have no judge nor law-giver but only Jesus Christ to whom the father hath given all power.
Quest. But have not the Ministers of the Gospel power upon observation of the runners to be as judges to assign the crown to them that run well▪
Answ. They have, and therefore are called the disposers of God's secrets, and watch-men, and overseers : but yet they must be true ministers, and they must give judgment by warrant from the word.
Let no man defraud you of your prize ] That is seeing you have begun to run so well, and have run so long, let no man now beguile you of your prize, the crown of glory.
The Church is like a field, the race is Christian religion, the runners are Christians: the feet are faith and love; the goall or mark is death in Christ, the brabium or prize is the possession of eternal life. Now the doctrine hence implied is.
Doct. That men may run and come near the goall, and yet loose the prize. Many run yet one obtaineth . Many receive the grace of God in vain . Many come near the kingdom of God with the Scribe, and yet loose . Many loose what they have wrought . Hence that exhortation, let no man take away your crown .
The use may be first for reproof of such as do wrong (either the judges or standers by) by a wrong applause, such as give away the honors of God's children to such as never ran in the race, or not aright, and give the titles of the Church and Christianity to wicked men: but especially this reproveth those men that having run well for a time, suffer themselves to be hindered, and so loose the prize. Many are the ways the devil hath to hinder men in running; sometimes by raising up adversaries , and outward molestations ; sometimes he casts shame in their way, and names of reproach ; sometimes he iniects temptations ; sometimes he leavens them by keeping them in bondage, to the defense or love of some lesser superstitions or smaller sins, as the world accounts; sometimes he hinders them by the domestical enemy the sin that hangeth so fast on ; sometimes he casts men into a dead sleep, and they lie all along in the middle of the race.
2. This may serve for instruction to teach us with all heedfulness to look to our selves after we set out in the race of Christian profession, that no man take our crown; and to this end we must consider, both what to shun, and what to follow. If we would not loose our crown, we must shun, 1. The sin that hangs on so fast . 2. Profane babblings and opositions of science falsely so called . 3. Scandal . 4. The profits and pleasures of the world, so as our hearts be not set upon them . 5. Self-love and trust in our own judgment, when we think our selves wise enough to order our race without advice . 6. Vncertaine running . Now for the second, that we may run successfully, diverse rules must be observed, 1. We must watchfully stop the beginnings of sin, and when we feel our selves begin to halt, we must seek an healing, least we be turned out of the way . 2. We must follow peace with all men, so far as may stand with godliness . 3. We must keep the faith. 4. We must labor for the love of the appearing of Christ. 5. We must continue and resolve not to give over till we have finished our course. These three rules may be gathered out of 2. Tim. 4.8.9. 6. We must pray that the Gospel may run more freely ; for that like a mighty wind helps wonderfully in the race. 7. We must order riches so as they be no hindrances . 8. We must use the advise of the best that can be had for skill or experience . 9. We must faithfully discharge the duties of our calling . We must so resolve upon the race, that we labor to be undaunted and every way resolved against all afflictions and trials whatsoever, that may befall us, accounting it all happiness to fulfill our course with joy , arming our selves with this mind that we will take up our cross, and endure any hardship .
At their pleasures ] This is added as an aggravation; the word notes they did it not ignorantly, or by frailty, but they did wrong the conscience of men, with desire, willingly, willfully; it doth greatly increase the guilt of sin, when men do it willingly and willfully, where men do it because they will do it. So some men go to law because they will go to law ; so some will be great ; Some will do the lusts of their father the devil . Thus are men daily doing the wills of the flesh . The like way wardnesse may be observed in the negative. Men will not be gathered . Men will not come to the wedding . In some things they willingly knew them not ; & it is charged upon the idle they will not work . Hence those conditional speeches, if ye will receive it ; and if any man will save his soul .
The use may be for terror to stubborn offenders, God takes notice of it that they sin at their pleasures, they sin because they will sin, and therefore let them be assured he will be froward with the froward , and therefore he will have his will upon them irresistibly. Hence these threatenings, he will • take accounts , he will quicken whom he will . he will give to the last as to the first ; It shall not be after the wills of the flesh , the spirit shall blow where he will , the mystery shall be made known to whom he will , and he will not have sacrifice .
Secondly, comfort is here implied; for if there be so much infection in a will to sin, then there is hope God will accept a will to be and do good, he will accept of the will in prayer , and the will to resist corruption of nature , and of the will to live honestly .
Hitherto the Apostle hath charged them generally, now in the words that follow, he enforceth his speech more particularly, both for matter, pointing out Angel-worship, as the doctrine he would conclude against, and for manner noting four things in those that brought in that worship. 1. That they brought it in hypocritically, pretending humbleness of mind. 2. That they did it ignorantly, advancing themselves in things they never saw. 3. That they did it proudly, rashly puffed up &c. 4. That they did it dangerously, not holding the head, &c.
Worshipping of Angels ] The main matter the Apostle strives to beat down, is the worship of Angels: as a philosophical dream, as a superstition that defrauds men of heaven, as an hypocritical and ignorant worship, charging them to be proud and fleshly persons that use it; yea he avoucheth they cannot hold the head which is Christ, if they maintain or practice such a worship. All these reasons are in the text and coherence against it.
Which may serve for confutation of Papists, who at this day still maintain it, not only without commandment or any approved example, in scripture, but directly against the prohibition of the scriptures, as in this place, and so Revel. 19. the Angel forbids John to do it.
The Papists offend in their doctrine about Saints ad Angels three ways. 1. In giving unto them what may be attributed only to Christ and to God. 2. In adoring them. 3. In inuocating and praying to them; and all three contrary to scripture.
For the first, they attribute unto them, 1. Intercession. 2. The knowledge of all things that concern us; they rob Christ of his intercession, and God of his omniscience; now in all this we have a sure word of God to trust to. For, for intercession it is plain, we have none in heaven with him ; there is one mediator betwixt God and man, the man Christ ; we offer up spiritual sacrifices acceptable to God by Jesus Christ ; Let us therefore saith the Apostle by him offer the sacrifices of praise always . Note the words, by him and always. And whereas they object the Angel, Revel. 8. that offered the prayers of the Saints; we answer, that Angel was Christ, who only hath the golden censer, and who only is meet to bring incense to offer upon the golden altar ; the endeavor of Peter for their good after his decease, was performed while he lived, as is apparent by comparing the 13. verse, with the 15. of 2. Pet. 1.
And whereas they give the knowledge of all things unto them, they rob God of his glory, who only is the knower of the hearts of men, 2. Chron. 6.30. and it is granted Isai: 63.16 that Abraham knew them not, and Israel was ignorant of them. And whereas they object that Abraham in the 16. of Luke, is said to know that they had Moses and the Prophets books, we answer that that is spoken parabolically not historically; they may as well say that Lazarus had fingers, and Dives a tongue, &c. but were that granted, yet it followeth not, that because the doctrine of the Church was revealed unto him, therefore he knew all things.
The second thing they give is adoration, contrary to the flat prohibition of the Angel himself, in the Revelation, who chargeth worship me not, Revel. 19.10. and without all example in scripture, or the least syllable of warrant for it; besides we see here Angel-worship in express words condemned.
The third thing is invocation, praying to them, which likewise is contrary to scripture, for how shall we call on them on whom we have not believed ; and we are exhorted to go boldly to the throne of grace, with the help of our high Priest, to obtain mercy and find grace to help in time of need ; for Christ is the propitiation for the sins of the whole world , why then should we give his glory to any other? and invocation is a part of the forbidden worship of Angels, as well as adoration.
In humbleness of mind ] It was the practice of Satan and pretence of false Teachers, to thrust in this corruption of Angel-worship under this color, that it tended to keep men in humility, and to make men to know their duties to the great majesty of God, and to acknowledge their gratitude to the Angels for their service: this hath been the devils wont to hide foul sins, under fair pretences, and vice under the colors of virtue.
This may serve notably for the confutation of the Papists, about their Saint and Angel-worship; for is not this their smoothest pretence, to tell us by comparison, that men will not go to great Princes directly with their suites, but will use the mediation of some Courtiers, and so they say they must do to God. This you see was the old deceit in the primitive Church, and therefore worthily we may say to the people, let none of the popish rabble defraud you, through humbleness of mind.
Again, is the devil ashamed to show sin in his own colors? doth he mask it under the color of virtue? Then where shall those monsters appear that declare their sins as Sodom, and are not ashamed of open villainies and filthiness? Such are they that will constantly to the alehouse, and never be ashamed of it: such are our damned swearers: such are those filthy persons, that know they are known to live in whoredom, and yet never blush at it, nor learn to repent: such are these in this City that live in open contention, who care not against apparent right to maintain continual suits and wranglings, though they know all men detest almost the very sight of them for their wicked profaneness, and unjust contentions: yea though the hand of God be apparently upon them, and they know not how soon the Lord may turn them into hell. Such also are the open and willful Sabbath breakers, and many more of all sorts of presumptuous offenders.
Again, if vice masked in virtues colors can so please, and allure men, how much should virtue it self ravish us? If counterfeit humility can be so plausible, how should true humility win to the admiration and imitation of it?
Lastly, this may warn men to avoid counterfeit gestures, and all pretended insinuating shows of devotion, such as are open lifting up of the eyes to heaven, sighing and all pretended tricks that are used only to pretend what is not. And thus of their hypocrisy, their ignorance follows.
Aduancing themselves in things they never saw ] Two things are here to be noted. First, Their ignorance in things they never saw. And secondly, vain-glorious self-liking, which the word 〈 in non-Latin alphabet 〉 expresseth.
For the first, there are some things cannot be seen with mortal eyes, while we are on earth; as the nature of God, Angels, and what is done in heaven. 2. There are some things, we ought not to see though we might: & therefore he prayed, Lord turn away mine eyes, from seeing vanity. 3. There are some things we may and ought to see, as the glory of God in his works. 4. There are some things we may and so ought to see, as it is a great curse if we see them not, as the favor of God and spiritual things: in respect of which to be blinded in heart is a miserable judgment; of the first sort are the things done in heaven.
There is a contrary waywardness in the nature of wicked men; sometimes, men are willful and will not be persuaded, even in the things which yet they see; sometimes, men are stiff hearted and will not be removed in opinions about things which they never saw, and so here.
Ignorance is of diverse kinds. There is a natural ignorance, and that is of two sorts. For there is an ignorance of mere negation, and so Christ knew not the day of judgment, and so it is no sin in an Husbandman, if he be ignorant of Astronomy or Physic, &c. There is a natural ignorance which is of corrupt disposition: as to be blind in our judgments in spiritual things from our birth; this is sinful, but not here meant.
There is a profitable ignorance, and that is likewise of two sorts. For it is either profitable absolutely and simply, or but only in some respects. It had been simply profitable and good for the Jews, if they had never known the fashions of the Gentiles; so it had been good for Sampson if he had never known Delilah. But it had been profitable for the Pharisees but in some respects, not to have seen or to have had so much knowledge. So the Apostle Peter saith it had been good for Apostates if they had never known the way of truth. &c.
There is a willing ignorance, and that is of two sorts; of frailty, or of presumption. Of frailty, when men neglect the means by which they should know, either in part or in some respects. Thus men fail that see a wide door set open for comfort and direction, and yet through carelessness, or willing slackness, neglect great riches of knowledge, which might have been attained if they had made use of opportunities. Presumptuous ignorance, is when men not wittingly only but willfully contemn true knowledge, They will none of the knowledge of God's ways.
Presumptuous ignorance, is likewise of two sorts. 1. When men refuse to know God's revealed will needful to their salvation . 2. When men willfully embrace fancies, and superstitions in opinion, especially in such things as they neither do nor can understand; and such is the ignorance here condemned.
But the main doctrine is, That it is a great sin and a hateful vice to be rash and aduenturous, to venture upon opinions in matters of Religion, either that concern worship or practice, where men are not first well informed in judgment by true grounds of knowledge. Hence men are advised to take heed how they hear, and to try the spirits, and to be wise to sobriety , and to beware of fables . This condemns the strange coining of opinions without all warrant of the word, in the Papists, that so confidently tell us of the rooms in hell, and of the Queen of heaven, and how many orders there be of Angels, &c. And withal it may restrain such as profess the fear of God, and reformation of life, to be well advised in their opinions, and not pitch resolutely upon opinions, in things the word doth not warrant. Blind zeal hath no more allowance then superstition hath to coin opinions to tie men's consciences withal.
Aduancing himself ] The word signifieth to take possession, and to go proudly, and to search hidden things with deep insight: as it is here applied, it may note in their sin three things. 1. A deep insight or out-reaching into a thing beyond ordinary knowledge. 2. A mighty approbation, or very posses • ing of a man's self in a peculiar content arising from his own invention. 3. An external advancing or vain glorious priding of a man's self in hi • fancy. There is a strange corruption in the nature of all sorts of men, a secret inclination to devises, and reaches both in opinion and life; the scripture gives warning of the doctrines of men ; of opposition of science , of the deepness of Satan , of transformation in evil Ministers, into Ministers of light , &c. And thus are men in their practice: though they commit the same foul evils they condemn in others, yet they have such devises with which they please themselves, that they are called counsels , and they are said to seek deep to hide their counsels, &c. They have their turning of devises . Every man almost thinks he hath some conceit which others have not, &c. such as these: Either they may do it though others might not, or the manner is different, or the issues will not be alike, or he will repent at such a time when he hath tried so far, or he will make amends, or it shall not be known, or God is merciful, or his fault is not so great as others, or the Scripture doth not condemn it in express words. These and such like conceits in themselves are dull and silly. But where the love of sin hath warmed the heart, and the devil hath put life into them, it is incredible to conceive, how miserably pertinacious men will show themselves to be; and so do men approve of their own devices, that usually there is no error or sin so vile, but men can bless themselves against any terror, or threatening, and if men find their devises to have any entertainment, they will advance themselves wonderfully, and not only swell in great thoughts of themselves, but outwardly vain-glory will overspread their carriage, words, and actions.
The consideration hereof should teach us to trust more in God, and less in men , and to labor for plainness of heart, and simplicity , and to long to hear God speak, and show us the secrets of his wisdom , and to suspect our selves when we feel a self-liking or an inclination to boast of our device: especially we should pray that the Lord would keep us from desire of vain-glory t , and accordingly we should endeavor to do nothing through strife or vain-glory u , but rather set our glory and boasting in knowing God *, and in the cross of Christ x , and in the hope of the glory of the sons of God y , daily examining our selves, and proving our own works, lest we think our selves something when we are nothing z . Thus of their ignorance.
R • shly puffed up ] These words are a taxation of their swelling pride, described 1. by the nature of it, puffed up. 2. by the effect, in vain, or rashly. 3. by the cause, in the mind of their flesh.
Puffed up ] What is pride but a wind? a wind to fill, and a wind to torment. Men may be spiritually swelled both in life and opinion. There is a swelling for abundance of riches a , there is a swelling behavior in men's carriages b , there is a swelling in sin, but here is a swelling for opinions c . Oh that we could learn to abhor pride and swelling, by considering how much the Lord abhors it, as many Scriptures show, Prov. 8.13. & 16.5.19. Job 40.6. Hab. 2.5. Mal. 4.1. and many such like. Oh that we could be in love with a meek and quiet spirit in the hid man of the heart. But let us observe the effects of pride.
Rashly ] The word is 〈 in non-Latin alphabet 〉 , and it signifies either rashly, or, in vain. Sure it is a great fault to be rash, light, sudden, in opinion or practice. It is a great fault to be rash in reproving, in praising, in dispraising, or taking or mistaking doctrine, in judging or censuring; and we should pray that the Lord would gives us astayed spirit, and a mind not easily hurried into distemper.
If we read it in vain, it notes fitly that pride always is in vain. In vain I say, First, In respect of God who resisteth it, I am. 4.7. Luk. 1.51. Secondly, In respect of other men who will not regard it, Prouerb. 11.2. Psalm. 101.5. Thirdly, In respect of themselves, who inherit nothing by it but folly, Prov: 14.18. 1. Tim. 6.4. Our hearts desire then should be that the Lord would hide our pride, and mortify our natural corruption herein.
In the mind of the flesh ] Here he shows whence all this stuff and swelling comes, it came from the mind of the flesh, even from the fairest part of the soul. The mind of the flesh is that acumen, that sharpness of wit, that perspicacie that is in men, and so we may see that wit, sharpness of understanding, carnal reason, is in vain, (whatsoever men savor of themselves,) a mere puff of wind, a very vanity, whether it be in opinion or in life; the very wisdom of the flesh is enmity with God, our own very minds are so defiled and corrupt. Which should teach us to gird up the loins of our minds, and restrain that self-conceit might arise from the pride of our own minds or carnal reason, we should as the Apostle shows, become fools that we might be truly wise . Again, it should teach us not to rest upon the wisdom of men, nor to think of any above what is written, or be puffed up one against another e .
Thus of the third thing.
VERS. 19.
And not holding the head whereof all the body furnished and knit together by joints and bands, increaseth with the increase of God.
VERS. 19.
And not holding the head whereof all the body furnished and knit together by joints and bands, increaseth with the increase of God.
These words note the fourth thing, viz. their danger; they did it not only hypocritically, and ignorantly, and proudly, but also dangerously. Their danger is both laid down and amplified in this verse; it is laid down in these words, not holding the head: and amplified by a digression into the praises of the mystical body of Jesus Christ for the union and increase thereof.
Not holding the head ] These words show that they that believe and practice such things are themselves out of Christ, and by this kind of worship they draw men from Christ. Four things may from hence be observed.
- 1. That Angel-worship razeth the foundation, so that the Churches that practice it fall from Christ, and are not the true Churches of Christ, and this evidently proves the Church of Rome to be no true Church, because besides many other here heresies and idolatries, they maintain the worshipping of Saints and Angels.
- 2. That hypocrisy, ignorance, and pride are inseparable companions of apostasy from Christ.
- 3. That there is a difference between sin and sin, error and error, every sin or every error doth not cut us off from Christ; there be some sins be sins of infirmity ; Some sins be such as there remains no more sacrifice for them ; There be some ceremonies may be borne withal ; Some ceremonies that abolish from Christ ; There be some errors of mere frailty and ignorance ; Some errors that altogether corrupt the mind, and make men destitute of the truth . And therefore we should learn with all discerning to put a difference.
- 4. That it is an utter misery not to be joined unto Christ; which imports a singular feebleness in the hearts of men, that cannot be stirred with all heedfulness to make sure their union with Christ.
Head ] The dream of Catharinus, that the Pope should be here meant, is to be scorned not confuted. The words notes the relation that is between Christ and the Church.
The creature stands in relation to Christ, 1. More generally in existence, and • o all things are in him, Col. 1.16. more specially in union, and so man only is joined to Christ, but this union is threefold, for it is either natural, or sacramental, or mystical; in the union of nature all men are joined to Christ. In the union of Sacrament or sign all in the visible Church are joined to Christ. In the mystical union in one body, only the faithful are joined to Christ, and this is here meant.
And so we have here occasion again to take notice of this truth that the Church of Christ is joined unto Christ, in a most near union, even to Christ, as her head. The Doctrine hath been largely handled in the former chapter, only from the renewing of the meditation of it, we may gather both comfort and instruction; comfort if we consider the love, presence, simpathie, influence, and communication of dignity with which Christ doth honor us as our head: instruction also, for this may teach us to be careful to obey Christ willingly as the member doth the head, and to carry our selves so godly and discreetly, that we dishonor not our head.
From which all the body &c. ] Hitherto of the danger as it is laid down, now followeth the aggravation by a digression into the praises of the Church the mystical body of Christ; in general three things may be observed.
- 1. That by nature we are wonderful blind in the contemplation of the glory of the mystical body of Christ, and therefore we had need to be often put in mind of it.
- 2. That one way to set out the fearfulness of sin, is by the fairness of the blessings lost by it; the fairness of the body of Christ shows the foulness of lumps of profaneness and apostasy.
- 3. Digressions are not always, and absolutely unlawful, God's spirit sometimes draws aside the doctrine, to satisfy some soul which the teacher knoweth not, and sparingly used it quickeneth attention; but I forbear to plead much for it: because though God may force it, yet man should not frame it, and it is a most happy ability to speak punctually, directly to the point.
But in particular in these words the Church which is the body of Christ is praised for four things. 1. For her original or dependence upon Christ, of whom. 2. For ornament, furnished. 3. For union which is amplified, 1. by the parts knit together, 2. by the means iointes and bands. 4. For her growth increasing with the increase of God.
Of whom] Doct. All the praise of the Church is from her head, for of her self she is black , she is but the daughter of Pharoe , she was in her blood when Christ first found her , she needed to be washed from her spots and wrinkles , and therefore we should deny our selves and do all in the name of Christ, who is our praise.
All the body] Doct. The care of Christ extends it self to every member as well as any; observe these ph • ases in scripture, everyone that asketh , everyone that heareth these words , everyone that confesseth Christ , everyone that is weary and heavy laden , everyone that the father hath given him , everyone that calleth on the name of God , and the like.
Use is first for comfort, let not the Eunuch say I am a dry tree, or the stranger say the Lord hath separated me from his people . Nor let the foot say I am not the eye &c. And secondly, we must learn of Christ to extend our love also to all Saints.
Body ] It were to no purpose to tell that there are diverse bodies, terrestrial, celestial, natural, spiritual, a body of sin, a body of death; it is Christ's body is here spoken of: Christ hath a body natural, and a body sacramental, and a body mystical: tis the mystical body is here meant. The mystical body of Christ is the company of faithful men, who by an unutterable union are everlastingly joined to Christ, though they are dispersed up and down the world, yet in a spiritual relation they are as near together as the members of the body are; if we be faithful, there can be no separation from Christ and Christians, whatsoever become of us in our outward estate.
This body of Christ is commended for three things, ornament, union, and growth, and well are all put together, for not one can be without the other, especially the first and the third, cannot be without the second: it is no wonder Christians cannot grow nor be furnished, if they be not knit to Christ, they may be near the body but not of the body. There is great difference between our best garments, and our meanest members; the worst member of the body will grow, yet the best raiment though it sit never so near will not, so is not between wicked men professing Christ, and the godly that are members of Christ indeed.
Of these three, union is of the essence of the body, the other two are adjuncts; the one needful to the being, the other to the well-being of the Church. First therefore of this union.
This union is two ways here set forth, 1. that it is, in these words, knit together. 2. How it is, in these words, by iointes and bands.
Knit together ] The faithful are knit together, 1. with Christ, 2. with Christians.
Great is the glory of Christians knit to Christ, for from that union with him flows many excellent privileges, such are these,
1. The communication of names ; the body is called sometimes by the name of the head, viz. Christ : and the head by the name of the body, viz. Israel .
2. The influence of the virtue of the death & resurrection of Christ . 3. The inhabitation of the spirit of Christ . 4. Intercession . 5. The communication of the secrets of Christ . 6. The testimony of Jesus . 7. Expiation as he is the sacrifice, and passover offered for us . 8. Consolation in affliction . 9. Power against temptations . 10. The annointing or power of office to be Prophets, Kings, and Priests, unto God . 11. Universal grace, not in respect of persons, that it reacheth to all the members only, but in respect of parts, that he being the fullness that filleth all in all things . 12. Sympathie in all miseries . 13. The sanctification of all occurrence in life or death . 14. Theresurrection of the body, both for matter , and priority . Lastly, the opening of heaven , a lease whereof is granted and sealed and earnest given in this life . Thus of union with Christ.
From their knitting with Christians, also arise excellent advantages and perogatives; for hereby they have right to the external privileges, of Zion : they stand in relation to all Saints, they receive the benefit of the prayers of the whole body, and from the known Saints they have the light of example, fellowship in the Gospel, outward blessings for their sakes, assistance in the fight against the world, simpathie in afflictions, the profit of spiritual mercy, counsel, consolation, admonition &c. and lastly a part in their lot.
By joints and bonds ] The meaning is that God's servants are tied together, by as near certain and sure means, as any member in the body, can be joined to the rest by joints and bands.
We are tied to Christ, both by his spirit, and by faith, and hope, and holy desires; we are tied to the Church, in one spirit, in one head, in the freedom and use of his ordinances, the word and sacraments, in affection, in subordination of callings, and in the covenant of grace, and in the same lot of inheritance.
The uses of all follow. First if we be thus tied to Christ by joints and bands, then they are to be reproved that like it so well to be still chained in the bonds of iniquity, and seek not this holy union, let them take heed they be not reserved unto everlasting bonds. But especially the meditation hereof should work in us a hatred of fornication, and that filthy coupling with an harlot , and we should take heed of offending, wounding or wronging the brethren, for thereby men sin against Christ himself to whom they are united , and it should separate us from sinners , and cause us to strive to show our selves new creatures , and to seek those things that are above where our head and savior is . Here also is great comfort, for our union with Christ may assure us that we shall not be destitute of any heavenly gift, needful for this life or the appearing of Christ, for present sanctification or future preservation, for God is faithful who hath called us to this fellowship with his son. And seeing we are tied with such joints and bands, who shall separate us from the love of Christ .
Again are we united to Christians and knit together as fellow members? then we should be faithful in the use of our own gifts, and diligent in our callings for the common good , to all well-doing, to do it with love, sincerity, and brotherly affection , yielding honor to the places and gifts of others , with all uprightness, diligence, and respect of God's glory , with hope, patience, prayer , with mercy, Sympathie and humility. Thus of union: ornament, follows.
Furnished ] The Church is furnished with unsearchable riches , with all sorts of spiritual blessings in heavenly things , she is cleansed by the blood of Christ , Christ is her wisdom, righteousness, and sanctification, and redemption , she is not destitute of any heavenly gift , and this he took order for when he ascended on high and led captivity captive . Oh then that the love of Christ could contstrain us, and that the spirit of Christ would enlighten us to see the riches of our calling, and the glorious inheritance of the Saints ? Thus of ornament: growth followeth.
Increasing with the increase of God ] Growth is a marvelous glory to Christians.
The body of Christ groweth, 1. In the number of parts or members, men being added daily to the Church. 2. In the powerful use of the means, of salvation. 3. In grace , as knowledge, and the like. 4. In practice of holy duties . 5. In the strength of Christ .
There are many lets of the growth of grace and holiness in Christians, some are secret some open; the secret are 1. Want of the true grace. 2. A profession advanced for ill ends, inward hypocrisy. 3. Errors and wicked opinions, either concerning the doctrine of godliness, or the practice of it . 4. Want of knowledge how to perform holy duties, and faith to believe God's acceptation. 5. Strong affections . 6. Spiritual pride . 7. Love of ease, or loathsomeness to endure, either the labor or the trouble of the power of godliness. 8. Want of internal order, in digesting the comforts or directions of God, and unsettledness in assurance. And lastly, some secret corruptions which they favor and will not forgo.
The open and external lets are, 1. Want of public powerful means . 2. Discord with the members of Christ . 3. Neglect of private means. 4. Want of order of life . 5. Vnfaithfulnesse in other bonds . 6. Secret detractors and backbiters. 7. Ungodly company. 8. Living without a particular calling, or not diligently in it. 9. Worldlinesse as in Demas. Lastly, resisting of counsel and admonition.
There are diverse motives even in this text which may persuade us to strive after increase, 1. It will be a sign thou art far from fundamental errors, in opinion or worship, and from pride and hypocrisy. 2. Thou shouldest do it for thine heads sake, dishonor not thine head by thy not increasing. 3. Increase for the good and glory of the body. Lastly, it is the increasing of God and so it is four ways, 1. In respect of kind, it is not a thriving in estate or temporal things, but in the things of God. 2. As he is the efficient cause of it, God only is the author of all holy increase. 3. In regard of the worth of the matter, it is a divine thing to increase. 4. In respect of the end, it tends to God's glory.
That we may increase we must look to three things, 1. That we often purge our hearts by godly sorrow, and humiliation for our sins. 2. That we love brotherly fellowship. 3. That we willingly resign our selves to the ministry of the gospel, to be subject, and obey it in all things.
And thus far of the conclusion against Philosophy the last branch of the conclusion follows.
VERS. 20.
Wherefore if we be dead with Christ from the ordinances of the world, why as though ye lived in the world are ye burdened with traditions.
21.
As touch not, taste not, handle not.
22.
Which all perish with the using, and are after the commandments and doctrines of men.
23.
Which things indeed have a show of wisdom in voluntary religion, and humbleness of mind and not sparing the body, which are things of no value, since they appertain to filling of the flesh.
VERS. 20.
Wherefore if we be dead with Christ from the ordinances of the world, why as though ye lived in the world are ye burdened with traditions.
21.
As touch not, taste not, handle not.
22.
Which all perish with the using, and are after the commandments and doctrines of men.
23.
Which things indeed have a show of wisdom in voluntary religion, and humbleness of mind and not sparing the body, which are things of no value, since they appertain to filling of the flesh.
In these words is contained the third branch of the conclusion, and it is enforced against traditions: here I observe both the manner of propounding, and the matter. For the first, it is to be observed, that whereas he condemned the former by way of advise, he condemns these by bitter and tart expostulation, why are ye burdened with traditions, as if he should say, were there not a singular proannesse of nature to corruption, could they be so blinded, as to suffer false Teachers, to impose traditions upon them?
In the matter consider first what he condemns, viz. traditions explicated in the kinds, v. 21. 2. The reasons why he condemns them and these, are 6. First ye are dead with Christ, and therefore ye ought not to be subject to traditions, of the force of this reason afterwards. 2. You are dead from the rudiments of the world, that is, from the ceremonial laws of Moses, which yet were are rudiments or ways of instructing the world in the principles of the Kingdom of God, and therefore much more should you now give over traditions? 3. They are burdens, and the greater by how much the less sense you have of them. 4. The matter of them is light, and vain, and idle, v. 21. 5. They are all corruptible and perish with the using. 6. They are after the counts and doctrines of men. ver. 22. Ob. But there seemeth to be a depth in these traditions. Sol. v. 23. He confesseth that they have a show of wisdom, and that in three things. 1. In voluntary religion . 2. In humbleness of mind . 3. In not sparing the body , which he censures two ways.
1. It is but a show or flourish, no true substance, either of worship or sanctity, 2. It with-hoolds the honor due to the body.
Now that the whole may be better understood, we must distinctly consider what he meaneth by tradition, which will appear if it be considered negatively, with comparison with the two former.
- 1. They are not things required by Scripture any way: For all such were condemned under the first kind, viz. ceremonies, which though now abrogated, were once required.
- 2. They are not such rites besides Scripture, as are practiced with opinion of worship, for they are condemned under the second kind, viz. philosophy.
So then the traditions here condemned, are such rites, customs, or observations, as men bind their consciences to, to observe or practice in the civil life of man. Besides the instances in the text, such are the observation of evil days, or hours to be borne in, or to marry in, or to set out on a journey in; the rules observed about infants unbaptized, as that they must not be washed, or they must lie in a sieue, or such like about women that lie in. Such is the not marrying with kindred at the font, as they call it, such are the observation of signs of ill luck, or of death gathered from the crying of birds, or the running of beasts; such is praying at the lighting up of candles, and the burning of candles over the dead corps, or the naming of children with names that agree to men and women, to make them live the longer; such is, not burying in the north side of the Church, and the like silly trash, with which simple people, abound more then is ordinarily observed.
Thus of the general.
Wherefore if ye be dead with Christ ] In these words diverse things may be observed.
1. Here we see the necessity of our union with Christ, the Apostle will not a done with it, he remembereth it still.
2. When he saith, if ye be dead, it implies that men may make a fair show, and profess long, and live in true visible Churches, and yet it is a question whether they be in Christor no, If ye be dead with Christ.
3. Note here the praise of a mortified life, for when he saith, if ye be dead in Christ, it imports that to be so, is an excellent condition: to be truly mortified with Christ, is a rare happiness; to die with Christ, is better then to live with the world.
4. Penitent sinners have life and death, joys and sorrows &c. common with Christ.
5. In special they have death common with Christ. They die with Christ 1. Because Christ's death was theirs: when Christ died they died, because his death was for their sakes, & for their benefit. 2. Because when their bodies die they die in union with Christ. 3. Because the virtue of Christ's death is derived to their souls: whence flows, death to the law, that is, a release from the rigor and curse of it. 2. Death to sin, that is, a power to mortify sin, conueiued in the ordinances of Christ, and applied by the spirit of Christ. 3. The presence of Christ in all the duties of mortification, though they be done never so secretly, yet Christ is with them.
The use may be both for trial and comfort. For trial, art thou not dead with Christ in respect of the mortification of thy corruptions? then art thou not in Christ. For comfort to the mortified, thou art in Christ, and he will never leave thee nor forsake thee, till he hath raised thy body and cured thy soul. Thus of the words in themselves; they are also to be considered as they are here used against traditions, and so they are two ways.
Christ is dead, and in his death ye are freed from all bondage of soul to anything but the will of God, and therefore 'twas a dishonor to Christ's death and the freedom purchased in it, to make our selves servants to traditions.
2. You are dead with Christ, that is, you are mortified persons, and these things are too light for any grave and penitent persons, to take up his thoughts or cares about them; fleshly persons are only capable of this trash, mortified persons without teaching suspect them.
Thus of the first reason.
From the rudiments of the world ] The second reason stands thus, if by the death of Christ, ye be freed from the ceremonies of Moses, which were then rudiments, or as it were the first grounds of instruction, then much more are you freed from traditions, which are but beggarly observations, that nobody can tell whence they came, or what good they do. This should be of force to prevail, with us against the multitudes of idle traditions that reign amongst the people.
Why as though ye lived in the world are ye burdened &c ]
Quest. Do not the faithful live in the world, that he saith with such a salt interrogation, as though ye lived in the world?
Answ. They live in the world corporally, yet not in the world in respect of their profession of spiritual and celestial life: So Christ's kingdom was not of this world. 2. In respect of subjection to all the frame of rites and observations of the world: they live not as men that are tied and vowed to the service of the world in whatsoever observations it shall propound.
Burthened ] Traditions are a grievous burden to the soul, and the worse, the less they are felt, men will not willingly suffer unjust impositions, in their free-holds in the world, nor should men suffer the world to impose burden upon their souls.
The world also notes the audacious liberty of the imposers, before they pestered the Church with the ceremonies of Moses, then they corrupted God's worship with philosophical dreams, such as was the worship of Angels, now they proceed further, they clog the civil life of man and his private affairs with imperious observations.
Thus of the third reason.
As touch not, taste not, handle not ] These words must be understood to be uttered mimetic • s in a kind of scorn, see the wicked subtilitie of the Devil, he turns himself into all forms to ruin us. Once he destroyed the world by tempting man to eat, now he goeth about to poison men's souls, with restraining them from eating.
Some observe that the hast of the words without copulatiues, notes their eagerness in pressing these things, and persuading men, to the care of them; sure it is, men of corrupt minds are more eager about these then about weightier matters.
Some learned, render touch not, by eat not, and so note a gradation, First they would not have them eat, then not so much as taste, and when they had gotten them to that, then not so much as to handle: Ambrose runs against the stream of all interpreters, to understand these words, to be the commandment of the Apostle. Thus of the fourth reason.
Which all perish with the using ] These words are two ways interpreted.
1. They bring destruction to the vsers, they are a doctrine of devils, and make men the children of hell. This is true, but not the truth of this place.
2. They are of a perishable nature, and therefore men ought not to load their consciences with necessity of observing them.
This is the nature of all outward things thy perish with the using, all is vanity, the glory of the flesh is but as the flower of the field , rust or moth doth corrupt them , even crowns are corruptible , here we see a clear difference between earthly things and spiritual. Earthly things not only in the abuse, but in the very use, are either worn out or less regarded, or have less vigor, fairness, power, &c. but clean contrary with spiritual things? why should we not then moderate our love to these outward things? why should we not strive to use this world as if we used it not, no more trusting in uncertain riches. This should also stir up to the care of spiritual graces and duties, that never perish, that we may attain that incorruptible crown of righteousness, which God will give to all that love his appearing: The very daily perishing of food and raiment, are types of thine own perishing also. Thus of the 5. reason.
And are after the commandments and doctrines of men ] The reason stands thus, whatsoever hath no better warrant then the commandment and doctrines of men, is to be rejected as a burthensome tradition: But these things are such, therefore why are ye burdened? See the wretched disposition of men's natures, how ready men are to prescribe, and how easy men are to be lead on in these foolish vanityes. But are the commandments of God so easily obeyed? are the doctrines of God's word so willingly embraced? Alas, alas, men's examples, or counsel will easily pass for laws, but the Lord is as if he were not worthy to be heard in the practice of the most.
Thus of the six reasons.
Now follows the objections. Though these things were not commanded in the word, yet they were wisely devised by our fathers, and therefore are to be observed. Sol. v. 23. The Apostle grants that there were 3. things alleged to approve the discretion of the founders of these things, and instanceth in one kind, viz. abstinence or fasting, for that he confesseth that had a show of voluntary, nor coacted or forced religion. 2. Of humbleness of mind. 3. Of the taming of the body, but when he hath granted this, he doth dash all as it were with thunder and lightning, when he saith. 1. This was but a show of wisdom. 2. This sparing did with hold the honor due unto the body.
Observe here that it is a fair property to use candor and ingenious enquiry after the truth, and willingly to acknowledge what they see in the reasons of the adversaries, we see the Apostle fairly yields the full of the reasons, not mangling them, but setting them out distinctly, and then▪ confutes them. It were happy if there were this fair dealing in all reasonings public and private, in print or by word of mouth, in all that profess to love the truth especially.
Shew of wisdom ] There is a wisdom only in appearance, and in men's account in name only. Some men have wisdom, other have the praise of wisdom. But in matters of conscience and religion, it is dangerous for man to lift up himself in his wisdom, or to admit the varnish of carnal reason. The wisest worldly men are not always the holiest, and most religious men, Oh that there were an heart in us, indeed to acknowledge and to seek the true wisdom that is from above.
The colors cast upon their traditions were three. 1. Voluntary religion. 2. Humbleness of mind. 3. The taming of the body: All these as base varnish, to smeire over men's insolent wickedness, are he rejected. Which may confirm us in the detestation of popery, even in that wherein it makes the greatest show, what are their works of supererogation, their vows of single life, their canonical obedience, their willful poverty, and the like, what can be said or shown in their praise, which was not pretended for these traditions, for or are all of these; three are the chief arguments of their defense. The Apostle here gives warning, let not men be deceived, these fair pretences of our Papists, are but the old objections of the false Apostles, new varnished over again by the Pope, and his vassals; Oh that our seduced multitude would consider this? then would they not be thus led to hell with their fair shows.
The last thing in this verse is the Apostles reason against these colors.
They have it not in estimation to satisfy the body or flesh ] That is, they yield not due honor to the body: the body of man is to be honored; for first the son of God (as the fathers say) made it with his own hands in the likeness of the body he assumed. 2. The soul a divine thing is kept in it, and helped by it in great employments. 3. The son of God took the body of a man into the unity of his person. 4. He redeemed the body by his blood, and feeds it with the sacramental body. 5. The body is the temple of the holy Ghost. 6. It is consecrate to God in baptism. 7. It is a part of the mystical body of Christ. Lastly, it shall be gloriously raised at the last day. Then let men know, they must give account that dishonor their bodies, and if these superstitious persons must reckon for it, that punish their bodies without commandment from God, where shall these beasts appear that sin against their bodies by gluttony, and drunkenness, and lust and whoredom, and cruelty and murder? Oh the condemnation that abides these impenitent men, that glory in their shame, and mind only to fulfill the lusts of the flesh.
THE LOGICALL ANALYSIS OF the third CHAPTER.
H Itherto the Apostle hath entreated of matters of faith: now he entreateth in these two Chapters of matters of life: prescribing rules for conversation.
These rules are either general or particular. The general are from verse 1. to 18. The particular are from v. 18. of this Chapter to v. 2. of the fourth Chapter.
The general rules concern, first, the meditation of heavenly things, v. 1. to 5. secondly, the mortification of vice, verse. 5. to 10. thirdly, the renovation of life, v. 10. to 18.
The exhortation to the care and study of heavenly things is propounded, v. 1. illustrated, v. 2. confirmed by reasons, v. 3.4.
In the proposition of this exhortation to the study of heavenly things, two things are to be observed: 1. the duty required, seek those things that are above. 2. the reasons, which are four. 1. Ye are risen with Christ. 2. These things are above. 3. Christ is above. 4 Christ is exalted there and sits at God's right hand.
This exhortation is illustrated, v. 2. First by repetition in these words, set your affections on things which are above. Secondly, by the contrary, and not on things that are on earth.
The confirmation is set down by two motives: the one from the condition of the faithful in this world: the other from their glory in the end of the world.
In this world two things should incite them. 1. Their distress, they are dead. 2. Their hiding of the happiness they have, their life is hid with Christ in God, v. 3.
In the end of the world: they shall appear in glory when Christ shall appear, v. 4. Thus of the meditation of heavenly things.
The mortification of evil follows; and so he intreats, first of the mortification of vices that concern our selves most, verse. 5.6.7. Secondly, of the mortification of injuries, v. 8.9.
In the first there is both the matter to be mortified, & the reasons.
In the first there is two things: 1. the proposition of mortification, Mortify therefore your members that are on earth. 2. The catalogue of vices to be mortified, which are either against the seventh Commandment, fornication, uncleanness, inordinate affection: or against the tenth Commandment, evil concupiscence : or against the first Commandment, covetousness which is Idolatry.
The reasons are taken, first from the evil effect, which is the wrath of God, amplified by the persons on whom it falls, the children of disobedience, v. 6. Secondly, from experience, in which ye also walked when ye lived in them, v. 7.
Thus of the mortification of vices.
The mortification of injuries follows: where observe, 1. the exhortation it self. 2. the reasons of it.
In the exhortation there is two things: 1. The charge in general, put away all these things. 2. The catalogue of injuries to be put away are either the sins of the heart, or the sins of the tongue: the sins of the heart, are anger, wrath, malice: the sins of the tongue, are cursed speaking, filthy speaking, lying.
The reasons are three: First, Ye have put off the old man and his works, v. 9. Secondly, Ye are renewed: which is explicated by showing that this new birth is in general, the putting on of the new man: in particular, tis the renewing of the mind with knowledge, and of the whole man, with the image of Christ, v. 10. Thirdly, God is no accepter of persons, without grace he will respect none, and with it he will disregard none, for with him there is neither Graecian nor Jew, circumcision nor uncircumcision, barbarian, scythian, bond, free, Christ is all in all things, v. 11.
Hitherto of the second thing needful to holy life: viz. the mortification of vices. The third follows, viz. the exercise of holy graces and duties, from v. 12. to 18. and here the rules concern either 1. the matter of holiness, v. 12. to 16. or the means of holiness, v. 16. or the end of holiness, v. 17.
For the first he gives in charge nine graces: but first proposeth three motives. 1. the election of God, as the elect of God. 2. their sanctification, holy. 3. the love of God to them, and beloved.
The graces are of three sorts: some of them have their greatest praise in prosperity, viz. mercy, kindness, meekness, humbleness of mind: some of them concern the times of adversity principally, viz. longsuffering and clemency in forbearing and forgiving, v. 12.13.
Some of these graces ought to reign at all times, & these are three.
First, Love, which is set out both by the dignity of it, above all put on love: and by the use of it, it is the bond of perfectness, v. 14.
Secondly, Peace, amplified by the author, of God : by the power of it, let it rule: and by the seat of it, in your hearts. to which he exhorts by two reasons: 1. from their vocation, to which ye are called: 2. from their mutual relation, as members of one body, v. 15.
The third is thankfulness or amiableness, v. 15.
Thus of the matter of holiness.
The means follows, which is the word.
The exhortation to the use of the word, 1. concerns the word in general. 2. the Psalms in special. For the first he propounds three things: 1. the author of it, the word of Christ. 2. the manner of entertaining the word, let it dwell in you plenteously in all wisdom. 3. the end or use it should be put to, viz. to teach in what we know not, and to admonish in what we do not.
The second part concerns the Psalms in particular, where he sets down the sorts, Psalms, Hymns, and spiritual songs: and the right manner of singing of Psalms, singing with grace in your hearts to the Lord. Thus of the means of holiness, v. 16.
The third thing is the end, which is considered two ways: First, as the end of intention, that we aim at, and so he exhorts to it in these words, whatsoever ye do in word or deed, do all in the name of the Lord Jesus. 2. as the end of consummation, that finisheth our works, and so they must give thanks to God even the Father by him.
And thus of the rules of holy life, that concern all men as they are Christians.
Now follow particular rules fitted for particular callings, and that in the family. In the family there are three couples: Wives and Husbands, Children and Parents, Servants and Masters: and to these he giveth rules distinctly.
First, The Wives duty is laid down and enlarged: laid down in these words, Wives be subject to your Husbands: enlarged, first by a reason, it is comely. 2. a limitation, in the Lord, v. 18.
Secondly, The Husbands duty is propounded, 1. by exhortation, Husbands love your Wives. 2. by dehortation, be not bitter to them, v. 19.
Thirdly, The duty of Children, is laid down, in these words, Children obey your Parents: and amplified, 1. by the extent, in all things. 2. by reason, for this is well-pleasing to the Lord, v. 20.
Fourthly, The duty of Parents is expressed by dehortation, in these words, Parents provoke not your Children to anger: and confirmed by a reason taken from the ill effect, lest they be discouraged.
Fifthly, In setting down the duty of Servants, there is first the exhortation, v. 22.23. the reasons, v. 24.25. The exhortation is both briefly laid down in these words, Servants be obedient to them that are your Masters: and explicated, 1. by prouisoes about their obedience. 2. the manner how they must obey.
The prouisoes are two: one restrains Masters, they are their servants but according to the flesh: the other extends the duty of servants, they must obey in all things.
The manner how they must obey is set down, first negatively, not with eye-service, not as men-pleasers: secondly, affirmatively, and so they must obey, 1. with singleness of heart. 2. with fear of God. 3. heartily as to the Lord.
The reasons are two: first, from the certain hope of reward from God, v. 24. Secondly, from the certain vengeance of God upon them that do wrong.
THE METAPHRASE upon the third CHAPTER.
H Itherto you have been taught, exhorted, and dehorted in matters that concern faith and opinions. Now it followeth that I should stir you in such things as concern your carriage both general as you are Christians, and particular as you are of several conditions of life. And the first thing you should be careful of in the right order of your lives, is to raise up your thoughts and affections to the study and contemplation of heavenly things; for hereby you do effectually prove that you are risen up in the first resurrection with JESUS CHRIST. And heavenly things are above, and therefore for their worthiness fitting your contemplation; and for their difficulty, they cannot be reached without seeking, and diligent study, and inquiry. Besides is not CHRIST above, your Head and Savior, and where should your hearts be, but where your treasure is? yea where CHRIST is there in singular glory, advanced above all men & Angels; next in glory and power to GOD himself? ô then how should your minds run upon him: and to contemplate of these things is to ascend after him.
And when I exhort you to seek the things that are above, my meaning is that you should study about them, and with all wisdom raise up not your thoughts only, but your affections also to the love of heavenly things; and this you cannot do unless you withdraw your affections from things on earth, whether they be traditions, or worldly things, or the works of the flesh.
Now there are excellent reasons by which I may briefly stir you up hereunto; both from the consideration of your present estate in this world, and from the meditation of your future condition in the day of CHRIST. In this world two things should much move you. First, that ye are but dead men; for both you profess the forsaking of the world, and the world accounts of you but as dead men: and your afflictions drown and ouerwhelm you many times. Secondly, the spiritual happiness which you have, which is the life of your life, is hid, always from wicked men, who have no judgment in or discerning in spiritual things: and sometimes by the violence of temptation, yourselves discern not your own happiness. Yet be not discouraged, it was so with CHRIST while he lived; and though it be hid, yet is it hid with GOD, it is in him, it is in his power, and he will preserve it.
But especially if you think of the coming of JESUS CHRIST you should be stirred to the love and study of heavenly things: for then shall there be an end of all earthly felicities, then shall men make accounts of all their actions and studies, then will not riches avail in that day of wrath, then will the incomparable gain and glory of godliness be discovered: Oh the invaluable dignity of heavenly minded Christians in that day. And thus of the meditation of heavenly things.
The second main part of my exhortation, shall concern the mortification both of vices and crimes. First, I would hence observe those special sins which are most hateful to God in your former course of life, and then have been most prone to. When I say mortify, I mean that you should use all the means indefinitely that serve to kill the power and practice of those sins, never giving over confession and godly sorrow till you find the power of them abated and deadened. And this I would have you do not only in outward sins, but any sin, though they were as dear to you as the very members of your bodies yet you must cut them off. Now some of the sins that I would have you studious to avoid or mortify are these: first, look to the filthiness condemned in the seventh Commandment, not only avoid whoredom, but all kinds of wicked fleshly filthiness and uncleanness; yea look to, that internal burning or the flames of lust within, that habitual effeminatenesse; and passions of lust: and more then all this see that you make conscience of evil thoughts, and that contemplative wickedness, which may be in your minds without consent of the will to practice it: for even those thoughts are filthy in GOD'S sight. Now the last sin I will name is covetousness, which is a kind of vile Idolatry in GOD'S sight.
For these and such like sins, bring down the fearful judgments of GOD upon the offenders; and they wonderfully vex GOD : and besides to live in these sins and love them, and continue in them, is a manifest sign, that they are but wicked men, children of disobedience, whatsoever they seem to be, or what shows or profession soever they make.
And the rather should you be forever careful to keep yourselves from these evils and the like, or speedily to subdue them and forsake, seeing you have felt by experience in your unregenerate estate what it is to have sin like a Monster to live and reign in the heart or life.
You must also make conscience of injurious dealing with others, and that not only of the gross acts of injuries, but of doing wrong in your very words, yea in the passions of your heart: yea to approve that now ye walk not in sin, show your uprightness, by putting away even everything that might tend to the injury of others. To express my meaning I will instance in diverse sins, the unregenerate would make no conscience of. And first in the heart, there is inward fretting, and that passion that discovers it self by outward signs, and that inveterate anger called malice: these you must make conscience of. Besides in the tongue there are three vices you must also avoid, viz. cursed speaking, filthy speaking, and lying.
There are three weighty considerations should move you thereunto. First, when you repent of sin, you profess to put off the old man and his works, this old man is the old Tempter of your natures, and his works are such as these sore-mentioned passions, and distempers in the tongue.
Secondly, you are now in the state of grace, you are new men, and therefore must not live after the old manner: you are renewed in knowledge to discern these things to be evil, and therefore ought to show it in your practice: and you are renewed after the Image of CHRIST, now there was no guile found in his mouth, nor any of these wretched perturbations in his heart, and therefore how suitable soever they be to the harmony of the most men, yet for that reason you must keep yourselves far from them.
Thirdly, GOD is impartially righteous and just; if men will not be reformed of those old corruptions he cares not for them, though they were Jews, circumcised, free, and contrariwise if men strive after that holiness they see in CHRIST, and mortify these corruptions that abound in the world, • he will accept them, though they were Grecians, Scythians, bounden. Thus of the second main thing needful to holy life, viz. the mortification of vices and injuries.
The third thing you must be careful of is the exercise of holy graces and duties; and here I shall put you in mind of three things: the matter, the means, and the end. For the first there are nine graces, should principally be remembered in your practice: and that you may be quickened thereunto, be much in the meditation of three things, 1. GOD'S election. 2. Your own sanctification. 3. The love of GOD to you.
The graces are, 1. Tendernesse in all sorts of injuries. 2. Curtesie. 3. True and hearty humility and lowliness. 4. Quietnesse and meekness, and tranquility of heart. 5. Long suffering in respect of crosses.
And sixthly, Clemency which stands in two things, in forbearing, and forgiving. Forbearing in respect of wrongs and infirmities, and forgiving freely one another. And this forgiving must be extended to every man, and it must be as Christ forgave us, and that is though they be our inferiors, and though they have done us great wrong, & so as we forget as well as forgive.
But seventhly above all other be sure you clothe yourselves with love, for this will knit us together perfectly, and by this all the Saints and all the graces of the Saints tend unto perfection.
Eighthly, Get the peace, that peace I mean that GOD only gives, and let it rule and prevail with you▪ and if you cannot be at peace in your life, yet let it be in your hearts still, how unreasonable soever men be, and the rather should you be careful hereof, both because you are called of GOD to it, and besides you are all members of the same body. Lastly, add unto all these amiablenes and thankfulness, one to another. And thus of the matter of holiness.
Now I must also stir you up to a due respect of the means of holiness which is the word. And so both the word in general and the Psalms in special. For the word in general, you must remember it is the word of CHRIST, both as the subject and the cause of it: and you should never be satisfied till you grow familiar and plentiful in it, through the daily use of it, both in your hearts and houses also, and that with all judgment and discretion; not seeking or using it, coldly, perversely, carnally or indiscreetlie: and this word you must employ both to teach you and one another, what you know not, and to admonish you and other for what you do not. And in special be careful of the Psalms, remembering that they also are the word of CHRIST, and the rather considering the exquisite variety of sweet matter in them, but in singing observe these rules, First, exercise the graces of the heart according to the matter of the Psalm. Secondly, do it with attention and understanding. Thirdly, respect GOD'S glory in it and his holy presence.
Lastly, be careful of the end of all your actions, both that all be done to the glory of GOD in CHRIST (all I say both in word and deed) beginning with calling on the name of CHRIST, and ending with the sacrifice of thanksgiving, which must be offered unto GOD in the mediation of CHRIST as well as your prayers. Thus I have briefly laid before you the rules that concern holiness as you are Christians in the general.
Now I think it meet to propound some duties that are more particular: and I will only instance in the family: and there I begin with Wives, whose word is, be subject, an epitome of their duty and a thing GOD most stands upon, and which Women most fail in. And great reason, for here lieth the true comeliness and beauty of a Wife, tis not in her face and garments, but in her subjection to her Husband. And the rather should you be subject, because GOD hath provided, you shall not be pressed, but in the LORD, not in anything against the word.
Now for Husbands their word is love, as that GOD most stends upon and they most fail in. And in particular I give them warning to look to one vice above many, and that is, that they be not bitter to their Wives.
And for children their word is obedience, and they must know that GOD so inioines it, that he will have it done thoroughly, they must obey in all things, and submit their wills and desires to their parents. For this is a thing that will not only keep and increase their parents love to them, but it is also wondrous well-pleasing to GOD himself.
Parents also must take heed they sin not against their children, not only, by two much indulgence, but also by provoking them, and that not only to sin, but to passion, by unjust precepts, or contumelies and disgraces, or hard usage, or immoderate correction: and that as for other reasons so least they be discouraged either from love of well-doing, or of obeying them.
You that are Servants must also with great care attend your duties, your word also is obedience: and the rather because your Masters have authority, but only over your flesh, not over your consciences; but in your obedience see to it, it be in all things that concern the subjection of the outward man. But let not your service be only when your Masters look on, or fitted only to please men, but obey even in the singleness of your hearts, as in GOD'S presence, where you should fear to displease.
Neither let what you do be done out of a slavish fear, but from the heart with all willingness, as doing therein service to GOD, and not to men only.
Knowing infallibly that if men would not reward you for your pains and faithfulness, yet GOD will, who will not use you as servants, but provide for you as sons and heirs to him. For in all this labor GOD accounts you as the servants of Christ, and will reward all as if all had been done to him.
And contrariwise he that doth wrong be he Master or Servant shall receive of the LORD for the wrong that he hath done: for GOD is no accepter of persons.
CERTAINE OF THE choicest and chiefest points handled in the third CHAPTER.
- A Threefold resurrection.
- fol. 2.
- How a man may know whether he be risen with Christ.
- 3.
- It is as easy to revive a dead man, as persuade a carnal man.
- fol. 4.
- Eight sorts of things that are above.
- fol. 4.
- A fourfold presence of Christ.
- 6.
- Of Christ's sitting at the right hand of the Father.
- 6.
- Three benefits come by tender affections.
- 8.
- Three sorts of things called things on earth.
- 8.
- Eight reasons in general to dissuade from affecting earthly things.
- 9.
- Solomon's reasons against the love of earthly things.
- 10.11.
- Christ's reasons.
- 12.
- The faithful are dead three ways.
- 13.
- The life of Christians is hid in diverse respects.
- 14.
- Who may say Christ is their life.
- 16.
- Of the appearing of Christ.
- 16.
- Six appearings of Christ.
- 16.
- Threefold judgment.
- 16.
- Who shall judge, who shall be judged, where the judgment shall be, and when.
- 17.
- The signs of the second coming of Christ.
- 18.
- The form of the last judgment: the preparation of the Judge: the citation, resurrection, collection, and separation of the judged: the law and evidence by which men shall be judged: and the sentence, and the five consequents of the judgment, with the uses.
- fol. 19. to 22.
- What we must do that we might be assured of the glory of heaven.
- 26.
- How long we must continue our sorrows in mortification.
- 29.
- Why sins are called members.
- 30.
- Reasons against whoredom.
- 31.
- Seven kinds of uncleanness besides whoredom.
- 33.
- Remedies against uncleanness.
- 34.
- The causes and occasions of lust.
- 35.
- What covetousness is and the effects of it. fol. 36.37. the signs of it. 38. remedies against it.
- 39.
- God's wrath upon unclean persons.
- 41.
- Justice in God considered four ways.
- 42.
- The fearfulness of God's wrath set out.
- 43.
- The signs of God's wrath: the means to pacify God's anger: and how we may know that God is pacified.
- 44.45.46.
- The marks of a child of disobedience.
- 47.
- Difference between God's anger towards the godly and the wicked.
- 48.
- The profit of remembering our natural misery.
- 49.
- A fourfold life.
- fol. 51.
- How we may know when sin is alive, and when it is dead.
- 51.
- A man never truly repents till be endeavor to be rid of all sin▪ and motives.
- 53.
- Anger, indifferent, laudable, vicious. 54. Degrees of vicious anger: reasons and remedies against it.
- 55.56.
- Malice, and the degrees and kinds of it. 57. Reasons and remedies against it.
- 57.58.
- Of blasphemy: the kinds of it: and reasons against it.
- 59.60.
- Against filthy speaking.
- 61.
- Of lying: reasons against it, and questions answered.
- 61.62.
- What the old man signifieth: and why corruption is called the man, and why the old man. 63.64. and what the works of the old man are. the old man is put off six ways.
- 64.
- The necessity of the new birth.
- 66.
- Of the renovation of the creature in four things: and of the obedience in three things.
- 66.
- Rules for attaining of true knowledge.
- 67.
- Of the image of God in Christ, in the Angels, and in man. 68. with their difference at large.
- 68.69.
- How Christ is all in all, and the comfort of it.
- 72.73.
- The kinds and signs of election.
- 74.
- How many ways the elect are holy.
- 75.
- Five properties of God's love.
- 76.
- The kinds of mercy.
- 77.
- Motiues to mercy. Rules how to show mercy.
- 78.
- True Christian courtesy.
- 79
- What humbleness of mind is negatively and affirmatively.
- 80.
- Motiues to humbleness of mind, and of diverse sorts of pride.
- 80.81.
- Of Christian meekness.
- 81.
- Of Long-suffering.
- 81.82.
- Of forbearance, the kinds and motives, and rules for the practice of it.
- 82.83.
- Of forgiving: diverse questions.
- 84.
- To forgive as Christ forgives, hath five things in it.
- 85.
- How love is above all virtues.
- 85.
- The sorts and signs of love.
- 86.
- Love is the bond of perfection three ways.
- 87.
- Of Peace: it is threefold.
- 87.
- How it is of God: and when it rules: and what we must do to get it.
- 88.
- What is required in performing thankfulness to men, and what in receiving it.
- 90.
- The Scripture is the word of Christ in four respects.
- 92.
- Men sin against the word six ways.
- 92.
- Women must seek knowledge as well as men.
- 94.
- The use of Scripture in our houses.
- 94.
- Of the wise use of the word.
- 95.
- What we must do that the word may dwell plenteously in us: and how we may know it doth.
- 98.
- Who may admonish or be admonished. 99. Rules to be observed in admonition.
- 100.
- What meant by Psalms, hymns, and spiritual songs: and rules in singing of Psalms.
- 101.
- Unto the goodness of the action, the goodness of the end is required.
- 102.
- Things are done in the name of Christ four ways.
- 103.
- Six reasons why God's children should be more careful of their words and deeds then others.
- 104.
- Of giving thanks to God.
- 105.
- Of the government of a family, the authority, antiquity, and utility of it.
- 107.108.
- Four things in a holy living together in a family.
- 108.
- Six things in household piety.
- 108.
- Five things required in the labors of a family.
- 109.
- The duty of Wives.
- 110.111.112.113.
- Why subjection is rather named in the Wives duty.
- 111.
- Five things in the Wives subjection.
- 111.
- Six ways Wives must honor their Husbands.
- 111.
- Four ways Wives shame their Husbands.
- 112.
- Fine ways Wives show faithfulness.
- 112.
- Six ways Wives show fear.
- 112.
- Six rules for Wives works.
- 112.113.
- What Wives are not bound to.
- 113.
- What they must do that they may perform subjection.
- 113.
- The Wives comeliness in three things.
- 114.
- Husbands show their love four ways.
- 116.
- Six ways Husbands honor their Wives.
- 116.
- Seven reasons why men must love their Wives.
- 117.
- Husbands objections answered.
- 117.
- Causes why men love not their Wives.
- 117.
- Of bitter Husbands.
- 118.
- Four rules for curing this bitterness.
- 118.
- The duty of children.
- 121.
- Children's objections answered.
- 122.
- Reasons of their obedience.
- 123.
- The duty of Parents.
- 124.125.
- How Parents provoke their Children.
- 126.
- Servants duty.
- 128.129.130.&c.
- Five faults in Servants.
- 128.
- Four things in the manner of Servants obedience.
- 129.
- Six ways to know singleness of heart.
- 132.
- Twelue signs of a single hearted man.
- 133.
- Eight signs of a single hearted Servant.
- 133.
- Of the fear of God in servants.
- 134.
- What Masters must do to get the fear of God into their Servants.
- 134.
- Eight objections of Servants answered.
- 135.
CHAPTER III.
VERSE I.
If ye then be risen with Christ, seek those things that are above; where Christ sits at the right hand of God.
VERSE I.
If ye then be risen with Christ, seek those things that are above; where Christ sits at the right hand of God.
H ITHERTO of Christian doctrine, now followeth Christian life. The Apostle hath before discoursed of matters of faith: now he intends to entreat of matters of life: and to prescribe rules of conversation. And these rules belong either to our general calling as we are Christians or to our particular callings as we are people of such or such condition or state of life.
The general rules are set down from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter.
The rules of the first kind may be referred to three heads, for either they concern, first the meditation of heavenly things, or secondly the mortification of vice, or thirdly the renovation of life. The meditation of heavenly things is urged from v. 1. to the fifth, the mortification of vice is urged from v. 5. to the tenth. Renouation of life is generally laid down v. 10.11. and more specially opened v. 12 to the eighteenth.
The exhortation to the care and study of heavenly things is thus digested. First it is expounded v. 1. Secondly it is illustrated v. 2. Thirdly it is confirmed by motives and reason, v. 3.4. And thus for the order of the whole Chapter, and the general frame of this first part.
Before I open the words more particularly there are diverse things may be noted from the coherence and dependence of these words,