Exposition of Colossians

In this verse for the matter of it, is laid down the first general proposition that is handled in this chapter, namely that proposition which the Apostle doth labor to strengthen and persuade the Colosians, to embrace and to hold fast, and it is this.

That in Christ full and perfect knowledge of all things needful to salvation is to be found.

Now this proposition is not plainly in these terms delivered, but it lies under a similitude, wherein Christ is likened to a treasury, or an house of store, and this knowledge to a treasure, and the Apostle saith in him are laid up fast and close all the treasures of this knowledge.

For the better clearing of the text let us enter into a more special examination of the words.

(In whom) the original word may be rendered (in whom or in which) for they may be referred either to the word (mystery) or to Christ, all is one in the sense & meaning of the Apostle, for the matter and substance of the Gospel is Christ, and we are to acknowledge no other Christ but he that is set before us in the Gospel, but the most received translation is (in whom) with relation to Christ, (all the treasures of wisdom and knowledge, (i) the most excellent and precious things of wisdom and knowledge, & we are to understand by the word (wisdom) the knowledge of things to be known and believed; and by the word knowledge the knowledge of things to be practiced (are hid) (i) are not known in respect of natural men and natural reason. Thus then conceive the words of the Apostle, as if he had said, in which Christ ar • the most excellent and precious things needful: To be known either concerning faith, or good life to be found, though hid from natural men, and natural reason.

Now first of all, the matter and substance of this verse, that in Christ all things needful to be known to salvation are to be found being considered together with the similitude under which it is delivered, doth afford this conclusion.

That Christ is the storehouse of all saving and comfortable knowledge, in him is all saving knowledge laid up, as in an house of store, and from him only it must be derived, from him only must we fetch all saving knowledge, for why? in Christ is treasured up the knowledge of the divine essence and nature, he being very God, 1. John 5.20. the knowledge of the majesty and power of God manifested by his miracles, and resurrection, the knowledge of the justice, goodness, love and mercy of God made known by his coming into the world, and suffering of death, 1. Tim. 1.15. Christ Jesus came into the world to save sinners, the knowledge of the work of creation, government and preservation of the world, Heb. 1.3. he doth sustain or bear up all things by his mighty word, &c. In a word, the knowledge of the reconciliation, redemption, and salvation of God's chosen, and of eternal life and glory reserved in heaven for them, all these are points of saving knowledge to which all others may be reduced, and these are all to be found in Christ, and only in him with comfort, he is the volume in which all these, and all other points of saving knowledge are written, revealed & made known to us. Hence then of necessity it followeth, that the knowledge [Use. 1] of anything out of Christ is not a comfortable knowledge, a knowledge tending to salvation, but rather to destruction and damnation for example (holding our selves to the Apostles similitude) a knowledge of any merit, any satisfaction to God, and of any treasure of the Church out of Christ. The Papists would bear us in hand that they know a treasure belonging to the infinite treasure of the satisfaction purchased by the passion of Christ out of Christ, and what is that? forsooth the passions of the blessed Virgin Mary, and of all other Saints, who suffered more as they blasphemously speak) then their sins required, this is no saving and comfortable knowledge, but an accursed and damnable knowledge, indeed a fancy and dream of their own, it is at jar and discord within it self, for how can that which is infinite admit anything to be adjoined and added unto it, they acknowledge an infinite treasure of satisfaction in Christ, and yet they say there belongs to it other satisfactions, what is this but with one & the same breath to contradict themselves? I leave them therefore to vanish in their gain sayings, & come to our selves upon this ground.

[Use. 2] That all saving knowledge is to be derived from Christ consider we thus much, that for us to know anything out of Christ, though the thing it self be good, yea even goodness it self, yea God himself, yet there is no comfort in such knowledge out of Christ, we know him but as an angry judge, and as a God clothed with justice and judgment against us, yea to descend lower to things familiar, and of daily use with us, to know things given unto us of God, either spiritual or temporal, either concerning the good of our souls as the word and Sacraments, &c. or the good of our bodies, as meat, drink, apparel, house or land, &c. to know these things to be blessings of God, is not sufficient, that is no comfortable knowledge, yet many rest in that knowledge, & think it • nough if they can say, God hath blessed them with such 〈◊〉 such things, the heathens were able to say so, there i • 〈◊〉 comfort in such knowledge, our knowledge of things 〈◊〉 us of God must go a step further, it must be ground • d 〈◊〉 Christ that it may be comfortable: we must labor to know good things given us, not only to be blessings of God in themselves, but blessings to us, in and by Jesus Christ, 〈◊〉 must endeavor to use the Apostles form of praise & thank • giving; blessed be God who hath blessed us with spirit ••• yea & with the temporal blessings we do enjoy, in Christ. Some may say how is that to be done? [Quest.] Labor to have part in the merit of Christ, to apprehend and apply the merit of his death to thyself, [Answ.] then thou shalt know with comfort, that the good things vouchsafed unto thee, are given as pledges of God's love, and are blessings to thee, in and by his merit, and if thy knowledge be not thus grounded in Christ, it is so far from being comfortable, as it doth let thee understand to thy discomfort, that the good things given unto thee are but given thee to leave thee without execuse, & for further increase of thy condemnation. Let this be thought on, & let it stir us up to labor to have our knowledge of all things we enjoy in this life, grounded in the merit of Christ, the storehouse and fountain of all saving knowledge. The next thing we are to mark is, that the knowledge of things needful to be known to salvation, laid up in Christ, is delivered, not in plain terms, but under this comparison, (the treasure of wisdom & knowledge) hence we may take up this conclusion.

That saving knowledge, or knowledge & wisdom unto [Doct. 2] salvation, which is to be found only in Christ, is a thing of great price, it is a treasure of inestimable worth and excellency, the Apostle sets it down as a thing whereof he was fully resolved that nothing in the world was able to come near the worth and excellency of this, other things compared with this, he held them as loss & dung, yea doubtless (saith he) I think all things but loss for the excellent knowledge sake of Christ Jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ, he saith he esteemed not, he made no account of knowing anything save Jesus Christ & him crucified, join to this that of the wiseman, where he saith the merchandise of this is better then the merchandise of silver, and the gain thereof is better then gold, it is more precious then pearls, and all things that thou canst desire, are not to be compared unto her, &c.

The reason of this is plain. [Reason.] Sauing knowledge is a thing of greater worth then anything in the world, because it concerns our everlasting good, the good of our bodies and souls forever, other things concern but our temporary good only in the time of this life, what shall it profit a man saith our Savior though he win the whole world, if he loose his own soul, where he gives us to understand, that if a man should gain the whole world, it would do him no good, and all in respect of his everlasting good, that gain may stand with the loss of heaven and everlasting happiness, therefore saving knowledge found in Christ, is a thing of far greater worth then anything in the world.

[Use.] Now this being so, that saving knowledge in Christ is so excellent a treasure we must labor to be persuaded of the excellency of it, and to be affected towards it accordingly, we must have our affections enlarged, and have even a covetous desire after this same heavenly treasure (this is an holy covetousness) yea, with the wise Merchant, Mat. 13.45. that seeketh good pearls, and having found this pearl of great price, we are to sell all we have, we are to renounce all that nature hath endued us withal and to despise and set light by all the profits, pleasures, honors and preferments of this life that we may purchase this pearl of such excellent worth; and this exhortation was never more needful then now in these days wherein most men and women have their hearts set upon the world, and though they have liberty and opportunity, yea, persuasion and encouragement, to store up the treasures found in Jesus Christ, yet they through greedy desire of the corruptible and casual treasures of the world, are wholly withheld from seeking this one thing only necessary, what is the cause of this, let us consider the cause of it, that finding that, we may labor to remove it, that so the effect may fall to the ground, surely, the cause of it is this, men are possessed with that conc •• t, of the Laodiceans, Revel. 3.17. that they are rich, and need not the riches of Christ, to make them truly rich, they find not themselves to stand in need of the precious treasures found in Christ to enrich them, they go on in a fearful dullness and deadness of heart, and do neither see nor feel their own poverty, and wretchedness.

Happily some will say we confess our selves to be sinners, therefore we cannot think such a wicked thought, that we have no need of Christ.

I answer to them that plead thus for themselves, [Ans.] it may be they confess themselves to be sinners, and yet withal, they think not that they stand in such need of Christ as they do, (for consider it) do they not many times confess themselves to be sinners only in general manner; that all men are sinners, and they among the rest? but come we to the trial with them in particulars, do they not then go about to extenuate, and to excuse their sins, accounting great sins, little sins, as breaking of the Sabbath, customary swearing and the like, I appeal to themselves, whether it be not so with many, now where these things are, though the mouth say I am a sinner, yet the heart saith no, I stand not in such need of Jesus Christ, and this is that which makes men not to value the riches of Jesus Christ as they ought, we must therefore labor to find our selves stand in need of the rich treasure found in Christ, yea that we stand in need of his precious blood to wash away the least of our sins, and that without the rich grace and mercy of God in Jesus Christ, the least of our sins makes us liable to the curse and everlasting perdition, and then we shall account the treasure of saving knowledge found in Jesus Christ more precious then all the riches in the world.

Consider we further but this one thing saving knowledge in Christ will stand by us and comfort us when all things in the world forsake us, do not we see riches taken away from men, or elsemen taken suddenly away from their riches, neither their silver nor their gold is able to deliver them in the day of the Lord's wrath, &c. Zephan. 1.18. but saving knowledge in Christ is durable riches, Pro. 8.18. it is a treasure that will continue forever and minister comfort in the greatest extremity. Let us then in wisdom affect this treasure and seek after it and even despise all things in the world in respect of it, that so we may lay up in store a good foundation against the time to come.

One thing more observe we, the Apostle saith the excellent and precious knowledge of things needful to be known to salvation are hid in Christ.

This considered, together with the relative to whom i • is hid (namely) to natural men, doth offer this known conclusion.

[Doct. 3] That saving knowledge found in Christ though it h •• a thing of great price, yet it is not apparent to 〈◊〉 man's eye, every man seeth not the luster and beauty • f this precious knowledge, every man's mind is not 〈◊〉 to comprehend the worth of it, no not any man's mind but only their minds that are opened and enlightened by the Spirit of God, Math. 16.17. our Savior saith to Pet •• , upon his confession that he was the Christ, flesh & blood had not revealed that unto him, but his Father which it i • heaven 1. Cor. 2.14. the natural man perceiveth not th • things of the spirit of God: for they are foolishness vn •• him, neither can he know them, he hath neither pow •• nor possibility in himself to know them, let him labo •• and strive never so much, why? because they are spiritually discerned.

The reason [Reason.] is, (as I have heretofore shown.) Because there is no seed of saving knowledge in nature, it is abo • e the reach of nature created in the state of innocence; much more of nature in the state of sin and corruption. Now then is it so, that saving knowledge found in Christ, being a most excellent treasure is not known, much less est • emed so to be, but only of them, to whom it pleaseth God to discover it, is it a treasure hidden & kept close from the sight of many in the world?

Let then as many as have it revealed unto them b • e thankful to God; it is esteemed a great favor if a rich king show to any the house of his Treasure. [Use.] We read Isai. 39.2. that Hezekiah to gratify the King of Babels Ambassador that brought him letters and a present, shown them the house of the treasures, the silver and the gold, and the spices, and the precious ointment, and all the house of his armor, &c. how great a favor then is it for the Lord, the King of heaven and earth, to show to us, yea to give us eyes to see with comfort, the riches and treasures found in his treasury even in Jesus Christ better then all the riches and treasures of the world, how much are we in this regard bound to magnify the Lord's mercy, he hath not so dealt with everyone, we may see thousands left in this blindness not able to see the things we see, yea we may see in them our own image, what we were before the Lord put a difference between them and us. Let it therefore stir up as many as have their eyes opened to see with comfort the rich treasures found in Christ, to magnify and praise the Lord for so great a mercy; yea let our hearts be enlarged, and mouths opened to praise the Lord for the comfortable sight of this excellent treasure when it pleaseth him to strip us of earthly riches which happily we had in great abundance. Let us in such a case and time with David Psal. 42.11. rouse up our fainting souls and say, why art thou cast down my soul? and why art thou disquieted within me? Waite on God, for I will yet notwithstanding all this give thanks to the Lord. It is the council of the preacher, In the day of wealth be of good comfort, and in the day of affliction consider, and what is a man, that is the child of God, then consider? surely among other things this, that God hath opened to him the door of his Jewel house, and let him see to his great comfort the treasures that are found in Christ; this a child of God ought to consider in time of the loss of outward riches, the consideration of this will swallow up all grief for the loss of those things, & make him still lift up his heart and open his mouth to bless the Lord and to say with David, I will yet give him thanks, for notwithstanding I have suffered great loss in outward things, yet I still see to my comfort the Treasures that are found in Christ, and I have still my part in them which are better then all the treasures in the world.

In this verse is laid down the second general proposition handled in this chapter (namely) this.

That all things out of Christ are mere deceit and nothing worth.

And this proposition is delivered together with the Apostles purpose in propounding of the former, that he laid before the Colossians the former proposition to this end, that they might not be deceived by anything tendered unto them out of Christ, all things out of him being mere • deceit, the connection is this.

I tell you that in Christ is to be found full and perfect knowledge of all things needful to salvation, and thi • I speak to this end, that you may be kept from seduce 〈◊〉 of deceauers, such as go about to thrust upon you anything out of Christ in the matter of salvation, I tell you their words are but enticing flattering words, their p •• pose is to beguile you, this I say least any should beguile you, &c.

So then in this verse we have the end of the propounding of the former proposition, that it was to keep the Colossians from being deceived by seducers, together with the manner and means whereby false impostors, and false teachers commonly use to deceive (namely) by enticing words, some things are to be cleared in the words of this verse, the word translated (beguile) doth properly signify to deceive the ignorant, and simple in reasoning with them, thrusting upon them an error by false and deceitful arguments, and reasons (with enticing words) (that is) with colorable speech, probable and plausible, carrying a show of truth, when indeed there is no truth in it, and having in it a power to persuade.

Thus then the words are to be conceived.

This I say least any man in reasoning with you cunningly and deceitfully should deceive you, and impose errors upon you, and that by m • anes of his fair probable and deceitful speech.

First, we are here to mark, that the Apostle taught the Colossians, that in Christ is found full and perfect knowledge of all things needful to salvation, not only to this end, that they might know this and believe it, but that they might by the knowledge of it be kept from error, that they might thereby be armed and made able to stand against cunning seducers, such as should go about to beguile them, and to corrupt them with error, under color of truth by fair, slattering, plausible speeches. This observed the conclusion following hence is this.

That sound knowledge of the truth, is not only good in [Doct. 1] it self, but also an excellent preservative against the delusions of subtle seducers, and a notable means to keep us from being deceived by such as labor to corrupt us with error. We find it worthily expressed by Solomon, Prov 2.10.11.12. When wisdom entereth into thine heart, and knowledge delighteth thy soul.

Then shall counsel preserve thee, and understanding shall keep thee.

And deliver thee from the evil way, and from the man that speaketh froward things, (that is) from the man whose mouth uttereth error, false doctrine, or enticement to sin, Eph. 4. the Apostle shows that Christ gave gifts to men, some to be Apostles, & some Prophets, & some Evangelists & some Pastors & teachers, ver. 11. for the building up of his body the Church, in faith & knowledge, & then ver. the 14. he shows the use of that knowledge (namely) this that we henceforth be no more children wavering, & carried about with every wind of doctrine, by the deceit of men & with craftiness, whereby they lay wait to deceive. But that we might be provided against the deceit and craftiness of men, which is a plain proof of the point in hand, that sound knowledge is a notable means to preserve us from being overtaken by the craft of Seducers; and the reason [Reason.] and ground of this is, that we find Heb. 5.14. such as have sound knowledge of the truth, have their wits exercised to discern between good and evil, between light and darkness, they carry a light within them (which is index sui & obliqui, whereby they are able to discover what is agreeable to the truth, and what is erroneous and contrary to the truth, and so cannot be over-reached and circumvented by such as go about to deceive them with error; would we then in these dangerous days wherein so many lie in wait to seduce, [Use.] and we see some drawn to popery, some to Brownism, some to one error, and some to another, would we be preserved and kept upright in the truth in the midst and throng of many deceivers gone out purposely to deceive, who compass sea and land to make a child of the Devil like to themselves; then let us labor for sound knowledge of the truth, use with diligence the ordinances of God appointed to that end to beget knowledge, it is a reasoning of the flesh, and a beguiling argument forced upon some men by strong delusion of Satan, to say thus, there be many seducers, many that go about to deceive, therefore we will neither hear one nor other, or if we hear we will believe never a Preacher of them all, this is not the way to keep our selves from being deceived, no, this is the way to make us a fit prey for seducers, to seize upon, such men as use thus to speak will hear and believe profane and filthy persons, such as will lead th • n to lust and lewdness, to drunkenness and all exc • sse of riot, they will hear and believe such as will fill their ears with false tales, and slanderous reports, and poison their hearts with malice against their brethren, but they hold it dangerous to hear and believe such as labor to instruct them in the truth; as if there were no danger of contagion but from them, it is all one as if they should thus speak, there is none more subject to be drawn out of the way, then such as use the best means to know the right way, or there is much poison scattered in many places, therefore at any hand take heed of preservatives against it, for what is it but sound knowledge of the truth, gotten by careful, and conscionable attending on the means, that will descry the venom of pestilent opinions, and preserve us from infection by them, and make us able to try all things and to hold that which is good, let us then labor for soundness of knowledge.

But will some say, alas, [Objection.] I am a poor simple man or woman, who will ever offer to seduce me? popish enchanters or other seducers will never meddle with me, they will rather deal with such as are eminent in place or quality, such as be of some note in Church or Common-wealth.

Indeed, [Answ.] the Devil will especially labor to corrupt such persons, knowing that their seduction is a matter of consequence, and that it will draw with it many others, yet thou whosoever thou art, be thou never so poor or simple, hast a soul to save, as precious to the Lord as the soul of the greatest, therefore thou hast just cause to look to thyself, the Devil by his instruments will be tempering with thee, to corrupt thee with error; whom do lurking corner creepers so much prey upon as those that be simple? the Apostle saith, 2. Tim. 3.6. that deceivers creep into houses, and lead captive simple women, laden with sins, and led with diverse lusts, plead not therefore thy simplicity as sufficient to protect and shield thee from the assault of seducers, but labor thou for soundness of knowledge, that thou mayst be armed against their detestable errors, and for encouragement remember the comfortable call of wisdom, Prov. 9.4. who so is simple let him come hither, &c.

The next thing we have here to mark is, that the Apostle saith, not least any should force, or by violence drive you from this truth, but least any should beguile you, and under the color of reason deceive you, and least any by paralogisme and deceitful reasoning with you, should draw you to error, hence ariseth this conclusion,

[Doct. 2] That in matters of faith we have greater cause to fear deceit and seducement then violence in matter of religion there is greater danger of corruption by smooth deceivers, then there is of hurt by open persecutors, 2. Cor. 11.2. the Apostle faith, in this regard he was jealous over the Corinthians, and verse 3. he feared least the Serpent beguiled Eve through his subtlety, so their minds should he corrupt from the simplicity that is in Christ, he showeth the reason of that jealousy and fear verse 13.14.15. because false Apostles were deceitful workers, transforming themselves into the Apostles of Christ, and no marvel saith the Apostle, for Satan, whose ministers they are, i • transformed into an Angel of light, and therefore it is no great thing, though his ministers be so, the reason of the Apostle stands thus, which is also a reason and proof of the point in hand.

[Reason.] False teachers and deceivers carry before them a semblance, and make show of the truth of religion, of piety & of goodness, & by that means do easily get within men's bosoms, and seat themselves upon their hearts without resistance, the opinion that is had of their piety and goodness, gives easy passage to their coloured poison, to enter into the very bowels of men's souls, but as for open persecutors they have no such advantage their malice and madness is evident to every man, and may better be avoided, and therefore they are less dangerous then cunning deceivers, it is a maxim and known truth, taught by common experience, that a kissing & embracing enemy is far more dangerous then a threatening, open and professed fo • , the Scripture is full of examples of this kind, Joab 2. Sam. 29.9. Judas and many others.

Now this being so, that in matters of religion, there is [Use. 1] greater danger of corruption from seducers, then of hurt by open persecutors, it must teach us to be most wary that the pestilent breath of deceivers never infect us. Let us keep our ears from harkening to their smooth persuasions, as we would refrain from one that had some infectious disease upon him, and let us follow the counsel of our Savior, Mat. 7.15. beware of false Prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

How shall we know false teachers?

Our Savior hath taught us in the next verse, [Ans.] ye shall know them by their fruits. And that this rule of discerning false teachers be not mistaken, as it is of many, we must know the proper fruit of a Prophet or Teacher, as he is a Prophet, is his doctrine, it is not his life and conversation, for that may deceive us, if Saint Paul a persecutor was unblameable, touching the righteousness which is in the Law, Phil. 3.6. and he demeaned himself, so as no man could justly tax him, then doubtless a deceiver, who puts on a visard of holiness, of purpose to deceive may seem to us to excel in holiness, if we judge of him by that appearance we may be deceived, it is therefore the proper fruit of a Prophet as he is a Prophet (namely) his doctrine by which we are to judge of him, & this is clear by the like speech, Luk. 6.44. every tree 〈 in non-Latin alphabet 〉 , if then the doctrine be good, the teacher as he is a teacher is good, for he must not only be a teacher, but a pattern of good works, with uncorrupt doctrine, with gravity and integrity, Tit. 2.7. if then we would know a true teacher from a false, let us look to his doctrine, and as S. John saith, 1. Epist. 4.1. try the spirits (that is) the doctrines of men, if we find them consonant and consenting with the word of God, founded on Jesus Christ incarnate, and propounding spiritual worship of God, agreeable to his will and nature, then is the teacher a true teacher, but if otherwise we find his doctrine, either dissenting from the word, or not grounded on Jesus Christ incarnate, or as the Apostle saith, Gal. 6.12. making a fair show in the flesh; then let us take heed of him, and not suffer such an one to disgorge his venom into our bosoms, there is greater danger from him then from an open and professed enemy of religion; and that we may yet further see the danger that comes by deceivers, consider we this one thing,

He that is violently forced, and by terror overcome, and by extremity of tortures and pain made to deny the known truth sins greatly, yet he may retain the knowledge of the truth, and afterwards he may repent and rise again, and come to confess it, but he that is drawn away by imposters and deceit, not only falls from the confession of the truth, but loseth the knowledge of the truth and emb •• ceth error in steed of truth, & at length comes to this, that the truth he before loved and confessed he now hates, and doth persecute with bitter enmity and oppositions against it, examples of this kind we have in Scripture as Himineus and Philetus, Hermogenes and Alexander the copper smith.

[Use. 2] Let this then admonish us to take more then ordinary heed of deceivers, and in that deceivers are so dangerous we are to think upon it further, and it must teach us most warily to avoid the infection of deceivers, not only in matters of faith, but in matters of life and manners, for doubtless as Solomon saith, Prov, 11.9. an hypocrite with his mouth hurts his neighbor, he doth not only corrupt his mind with erroneous opinions, but many time stir up his heart to sinful lusts, and pervert his ways to ungodly behavior: In plain terms we are most heedfully, and warily to avoid such as persuade us to any sin, under color of pleasure, profit or preferment, and so seek to beguile us, they are more dangerous enemies of our souls, then such as go about to force us to sin, and we are in special manner to take heed of our own inborne beguiling enemy, I mean our natural corruption, the serpent that lies in our own bosom, that is a deceiving enemy, the greatest enemy we have, even greater then the Devil though he be a seducer to sin, the Devil could never prevail to bring us to any sin but by means of that, it may seem strange that any man should play the Sophister with himself, yet thus men do, by means of their own inborne corruption, for example, such as are only hearers of the word, & not doers of it, they through their own corruption think all is well enough with them and so play the Sophisters with themselves, I am. 1 22. be ye doers of the word and not hearers only deceiving your own souls, this beguiling enemy our own corruption▪ makes men many times think they have faith, when indeed it is nothing but pride and presumption, and that that they repent when it is nothing but a deceitful counterfetting and hypocrisy, we must therefore especially take heed of this beguling dangerous enemy.

Some may say, how is that to be done? [Objection.]

I answer, [Answ.] first together with the examination of our own harts, with a search made to find out the depth and deceit of our own corruption, we are to pray for strength of grace against it, and never rest till we receive the Lord's answer to Paul, 2. Corinth. 12.9. my grace is sufficient for thee.

Secondly, we are to carry, and cherish in our hearts an universal hatred of all and every sin, Psal. 119.128. I esteem all thy precepts most just, and hate all false ways; and not to give liberty to our own corruption, to break out into any known sin, we cannot but sin as long as we are in this life, but let it be against our purpose, and if we thus search and find out own corruption, and be instant with the Lord for strength of grace against it, & carry in a universal hatred of every known sin, we shall be able, in some measure, to decline the deceit of our own beguiling corruption.

Come we to the manner and means whereby false teachers use to deceive in the words following (with enticing words) That which is offered unto us from hence, is this.

[Doct. 3] That false teachers have for the most part sweet tongues, as the Lord saith by his Prophet Ierem. 23.31.32. Behold I will come against the Prophets, saith the Lord, which have sweet tongues &c. deceivers commonly bring probable reasons and perswasiue arguments, and as the Apostle saith, Rom. 16.18. with fair speech they deeiue the simple, [Reason.] and the reason of this is. Because the Devil knows the force of this weapon, the power of a flattering perswasiue speech, he used it himself in his first temptation ye shall be as God's, &c. and prevailed; therefore he sends foorrh his Ministers furnished with this power, that as true Teachers come in the evidence of the Spirit of God; so false teachers in demonstration of the spirit of Satan, with all deceivableness both of word and deed.

[Use.] This may serve, not only to let us see, whence it is that many at this day are deceived by Popish seducers, because they come provided with enticing and glossing speeches, and have taught their tongues to speak lies, &c. Ierem. 9.5. And under glorious titles of Church, of Councils, Fathers, Antiquity, Consent, &c. have ensnared many a simple soul: but it serves also, to teach us, not to esteem of any speech, especially in matters of faith, by the outward habit and form of words, and as it is clothed with likelihood, or probability, for so we may be deceived, for example, when the Papists say, it is not likely that our provident Savior Jesus Christ, in the institution of the Sacrament of his Supper, would deliver it in obscure and ambiguous terms, because that might cause much strife, and contention, and the mistaking of it might breed Idolatry, th • t we worship for Christ, that which is not Christ, or impiety, that we should not give to it, being Christ, God, and man, divine honor, here is a probable speech, but indeed no truth in it, if we look beyond the probability of it, for Christ did not deliver his mind in the institution of the sacrament in obscure terms, but after the manner of the Scripture in such terms as were usual and common to sacraments, as might be proved, again their inference that the mistaking of it might breed idolatry, is grounded on a mere device of their own, for there is no worship due to the sacrament, & so no danger of idolatry, thus then we see we are not to esteem of any speech by the likelihood, but we are to examine the substance of it, yea, let us never measure any doctrine by the outward manner of delivering of it: it is just with the Lord to make such as hear men in respect of eloquence & outward ornaments, to hear without profit, because they depend upon the wit of men, and not upon the wisdom of God, who only doth create the fruit of the lips to be peace Isaiah. 17.19. a speech worthy marking, it is as proper to the Lord to give peace and comfort by the speech of man, as to give being and form to a creature, and therefore as man is not able to do the one, no more can he do the other, so it is just with the Lord let them hear without profit who depend upon the wit and eloquence of man.

This ver. dependeth on the former as a reeson of the Apostles care expressed in the former ver. that the Colossians might be kept from the seducement of such as should go about to beguile them with enticing words the reason is this, because the Apostle was acquainted with the state & condition of their Church, and this reason is couched together with an answer to a question they might make, how he should come to the knowledge of their state, being absent, and far removed from them, to this the Apostle answers that though he was absent in the flesh, yet was he with them in the Spirit, rejoicing and beholding their order and their steadfast faith in Christ.

This is the sum and substance of this verse, in it we have more particularly these things to consider.

First, a prevention of a question that might be made by the Colossians, how possibly the Apostle could come to be acquainted with their estate, seeing he was absent from thē this the Apostle meets withal in the first words by a distinction, that his absence was in regard of his body and not of his spirit (Though I be absent in the flesh, &c. Now because there might yet remain some scruple, and doubt in the minds of the Colossians, admitting his presence with them in the spirit; for that might be without knowledge of their estate, as a man may be with his friends far distant from him in conceit, in mind and good will, and yet be ignorant of their estate & welfare, the Apostle therefore in the second place sets down the effect of his presence in the spirit with the Colossians, to prove that he was present with them, not in bare conceit & mind, but so as he was acquainted with their state, as (namely) that it brought forth joy & rejoicing, & that is further amplified by the means whereby that rejoicing was wrought (namely) by sight, and not by hear say, rejoicing and beholding, which doth also prove the truth of his presence with them in the spirit, that he was so present▪ that he did look on them, as if he had been bodily present, and that his beholding of them, is further enlarged by the matter and object of it, and that twofold, beholding their order and steadfast faith in Christ, that he seeing their order and their steadfast faith in Christ, rejoiced. Now before we come to handle the parts of this verse in particular one thing of good use and consequence is to be observed from it in general, we are to mark that this verse is inferd upon the former as a reason of the Apostles ear, expressed in the former verse, he was careful that none should beguile them, why so? because he was present with them in his spirit and saw their good order and steadfast faith in Christ, that reason is to be marked, a man would think he should rather have thus reasoned. I am with you in spirit, & I see some go about to beguile you therefore I am careful that no man beguile you, but he saith not so, but I see your good order, therefore I am careful that no man seduce you; from this manner of reasoning we may take out this profitable lesson.

That in our best estate when we think our selves most [Doct. 1] free from danger of temptation, yea, when we find our selves most strong by the strength of grace & faith to withstand the assaults & temptations of Satan, or his in struments laboring to beguile us, & to draw us to error in judgment, to lust of heart, or to any sinful action, even then are we to be vigilant, circumspect & wary, & to watch over our own harts & lives, the Apostle was careful to keep the Colossians from seducement, when he knew them well ordered & steadfast in faith; So must we in our best & most secure estate, as it may seem to us, fear & be careful to avoid the danger of temptation, the Apostle saith to such as stand by faith, be not high minded but fear, & let him that thinketh he standeth, take heed least he fall, which places make nothing against assurance of salvation in true believers as the Papists urge them, but are admonitions to stir them up to use means of securing themselves, by wariness, & do prove the point in hand, that even thē when we stand & are steadfast in faith, we are with all circumspection, to avoid the danger of temptation, if we call to mind the place where, & the time whē our first parents were deceived, we shall easily yield to the necessity of this duty, the place where they were tempted, seduced and overthrown, was Paradise, the time when, in their state of innocence. Now let no man vpō this conclude, therefore sinful men though they be true believers may wholly & finally fall frō God, for there is not the same reason of the grace & creation, & the grace of regeneration, by the grace of creation man, or Angel hath a power either to stand or fall, & this power is in it self but by the grace of regeneration such fear of God is put into the hearts of the regenerate, that they shall not wholly fall from God, & this power of not falling from God is in them indeed but not from themselves (but that by the way) in that our first parents were tempted & fell in Paradise in time of their innocence, it makes it most clear (which is the intention of my speech) that in our best estate, we are not to be secure & think our selves free (I say not from temptation) but from the danger of temptation; & therefore in our best estate when we have most strength of grace, we are to be vigilant & to watch over our selves, least Satan circumvent us, we see our duty, and that it may be thought upon with profit, we must know that when Satan cannot prevail with us to make us comit gross sins, [Use.] when (we having strength of grace to withstand him) he cannot make us sin by swearing, drunkenness, pride in apparel or other like fruits of ignorance, & of an unreformed soul, then he will assail us with some spiritual temptation, for example, he will seek to poison our souls with inward pride, to make us (if possibly he can) to swell, and to be lift up in regard of that very grace given, to with stand temptation, we therefore (even as many as make conscience of known sins) are to watch over our hearts in this respect, least Satan get within our harts, and by his subtlety crewe be aware corrupt them, with this secret pride, & consider, that it is not enough for us to disallow this corruption, as happily at the hearing of this exhortation, some will say; Oh, God forbid I should so foget myself as to think highly of that strength God hath given me, & to be lift up with a conceit of that, I know it to be a sin, and I utterly disallow it, consider I say, that this is not sufficient, the Devil will suffer us to go thus far as in judgment we disallow it, so in affection we must humble our selves in fear and prayer before the Lord, knowing this, that at one time or other, we may be tempted and solicited by Satan, to this sin of secret pride, and if in judgment only we disallow it, and be not humbled in fear and prayer against it, we shall not be able to stand in time of temptation, our Savior therefore hath taught us, and he often repeats it, that we are to watch and pray, that we fall not into temptation, it is worth our marking that he saith, Mark. 13.33. take heed or look, watch and pray, for ye know not when the time is, as if he had said, it is not enough for you to look about you, to espy this or that sin, but you are to watch over yourselves in regard of temptation to it, yea, to be humbled in fear and prayer, that you may be strengthened against it.

Come we to the particular parts of this verse, and first of the prevention of the question, the Colossians might make in these words, though I be absent in the flesh, yet am I with you in the spirit, by the word (flesh) we are to understand his body, as appears plainly, 1. Cor. 5.3. and by the word (spirit) the mind and that not in substance, or any essential faculty, but in act or operation of his mind, the apprehension or vision of his mind, and that in truth, not in fantasy, his mind being enabled by the Spirit of God, truly to see and behold the state of the Colossians, thus then these words are to be conceived, though I be absent from you in my body, yet am I present with you in the apprehension and vision of my mind, enabled by the Spirit of God, truly to see and behold your state.

Many things might hence with profit be noted, but that [Doct. 2] which I will insist upon is this, hence it is clear, that a man's body and his mind, in regard of the apprehension, cogitation and thought of it, may be far disjoined, the body may be in one placc & the mind in another, the Apostle in his body was at Rome, in his mind with the Colossians, our own experience teacheth this, we can witness it, that our bodies are sometimes in one place, when our minds are in another, if we desire proof by plain text of Scripture Isa. 29.13. this people, saith the Lord, come near unto me with their mouth, and honor me with their lips, but have removed their heart far from me, again, Ezek. 33.31. the Lord saith, the people come as they use to come, and sat before the Prophet, & heard his words, but would not do them, for with their mouths they made jests, their hearts were wandering after their covetousness, their minds were upon their profits in the world.

[Use.] We see then the truth of this, that the thought of the mind and the body may be, & are sometime far disjoined. We are therefore to take heed that our minds when they are sent out of our bodies be well bestowed, that they do not straggle and and wander out into filthy lusts and proud imaginations, to think of new fashions, to bitter grudging, or into idle, vain & foolish conceits it is accounted by many for a part of man's liberty, that thought is free, but they that take that liberty, are brought into most grievous slavery, to become slaves to their own wicked thoughts and vassals to the Devil: we must remember to bestow our minds well, when they are sent out of our bodies, in the cogitations of them, & especially in the actions of religion and divine worship, as in hearing the word, in prayer, &c. in hearing the word, we are to look that our thoughts be spent upon the word delivered. In prayer that our minds be lift up to heaven, & wholly exercised in thinking on the goodness, mercy, truth, might, power & majesty of the Lord to whom we pray, so hath our Savior taught us to say, Our Father which art in heaven, &c. and it is Solomon's reason, that we should not be rash with our mouths, nor that our harts should be hasty to utter a thing before God, why? because God is in heaven, and we are on the earth, therefore in prayer to lift up our harts, & to spend our thoughts wholly in thinking on the power, goodness, mercy, truth and glorious Majesty of the Lord. Now in this duty many are much defective, and many of us in time of prayer, rather think of anything, then of the mighty power & Majesty of him before whom we stand, we gaze here & there, we note this man, that woman, their gesture, their apparel, yea, the least toy that is about them, or else our minds are wandering after our pleasures or profits abroad; our own hearts can tell us, that thus it it is with many of us, and this being so, we must know it is just with the Lord to cast out our petitions, & to return our prayers empty unto us again, yea, to send them back with a curse instead of a blessing, they are abominable to the Lord, as himself hath said, incense is an abomination unto me, &c. why was incense an abomination to the Lord, surely, because such as offered it, did not offer it with inward truth of a sound heart, so if our prayers be offered to God, & our thoughts be carried clean away from him, they are abominable to him, and the sacrifice of fools. Let us then labor in hearing the word, in prayer & in other holy exercises, to set our selves in the presence of God, to think upon his glorious Majesty, and remember withal God house is his chamber of presence, wherein we offer and present our souls and the secrers of our harts to be seen and censured of the Lord,

Come we now to the effect of the Apostles presence with the Colossians, whereby he proves that he was present with them in spirit (namely) his rejoicing, the word rejoicing is here to be taken in the natural & proper signification of it, that his heart was affected with joy and comfort, in regard of the good order he saw among the Colossians, we are to consider this effect together with the present state of the Apostle, he was then absent in body from the Colossians, yea, his body was held from them in prison at Rome, when he thus rejoiced for their good order, and steadfast faith, he was then in his own body afflicted, when his heart was thus affected with joy for the good of the Colossians, this considered; the point instruction arising from hence is this.

That we are not to suffer our souls (as it were) to be [Doct. 3] drowned in our own sense and feeling, either of good or evil, our affections of joy and sorrow, for it is true in both) are not to be kept within compass of that we feel in, or upon our selves, but our hearts are to be resolved, and further to break out either in joy or sorrow, as occasion is offered from the Church, and people of God, we are, after the example of the Apostle, even then when our selves are afflicted, to joy and rejoice at the hearing or sight of God's mercy, and blessing upon his Church and people, and again, when our own estate is prosperous, even then to sorrow and be grieved for the affliction and misery of the Church and people of God; we see the first of these proved in the example of the Apostle in this place, and again, 1. Thess. 3.7.8.9. he saith, when he heard good tidings of the faith and love of the Thessalonians, that he had consolation in all his affliction and necessity; that he was alive if they stood fast in the Lord, that he could not render due thanks to God, for all the joy wherewith he rejoiced for their sakes before God.

For proof of the second, that when we enjoy health & prosperity, we are to sorrow & to be grieved for the affliction & trouble of the Church & people of God, which we either see or hear of, excellent & memorable is the example of Nehemiah chap. 1.4. though he for his own particular was in health, & high place, much favored of the king yet when he hard of the affliction & distress of Jerusalem, he saith he sat down, & wept & mourned certain days, & fasted & prayed before the God of heaven, yea, he could not smother or dissemble his grief, it appeared in his face insomuch as the king perceived it, and demanded of him why his countenance was sad chap. 2.2. Add to this that of Daniel, who though himself was in great honor and estimation, preferred above all the princes of Persia, & second to the King, yet in the midst of his prosperity, when he saw the captivity still continued, God's worship decayed, God's people oppressed, his heart was heavy, his soul melted within him, & he humbled his soul with fasting & prayer, and thus we see it made clear unto us, by the the example of such as were guided by the spirit of God, that our affections of joy and sorrow are to be tempered not only according to the sense of good or evil upon our selves, but as occasion is offered from the Church of God.

And the reason of this may be taken from that sympathy and fellow feeling one member hath of the suffering, [Reason.] or honor of another, laid down by the Apostle, 1. Cor. 12.26. If one member suffer, all suffer with it, if one member be had in honor, all the members rejoice with it. Now if many members suffer, or rejoice with one, according to the state and condition of it, then surely must one member suffer with many, though it self be honored, and it must rejoice with many, though it self be afflicted: and this doth convince those of sin, whose hearts are either dilated, and lift up with joy, or contracted and depressed with grief, as they feel, either good, [Use.] or evil on themselves, and never regard the prosperity, or affliction of the Church of God: It is a true sign of a sanctified heart, and of a heart that hath fellowship with the Church and people of God, to rejoice for the good of the Church when we our selves are afflicted, and to be grieved for the affliction of the Church, when we have all things at will; yea it is an infallible sign of our true love to God's glory: if when our estate is prosperous, we can grieve for the troubles of the Church, heard of, or seen; but if our hearts be so taken up with the consideration of our own prosperity, that sorrow for th'affliction of the Church cannot enter, and if we cannot more sorrow in the sorrow of the Church, then rejoice in our own joy, we have cause to fear that out hearts are not rightly affected to God's glory: and to descend to some particular, let us in this respect examine our own hearts, how they stand affected in regard of the present dearth, and scarcity, now begun amongst us: and further to be feared, happily many of us having better means then others, are not hitherto pinched with it, only thus far that we live at greater charge then heretofore we did, but we are not so nearly touched with it as the poorer sort, who doubtless feel the smart of it. Now let us examine whether we be anything grieved beyond that we feel, or beyond that we fear, to come upon our selves, whether we have in us Job's affection, Job 30.25. whether we now weep with them that are already in trouble, whether our souls be now in heaviness for the poor already pinched: come to the trial and duly examine the matter, we shall find our selves far short of this affection, do not we still continue our vanities, and superfluities, our great excess in our feasting, wherein everyone makes a feast like to that of Nabal, 1. Sam. 25.36. What shall I say, of that brutish sin of drunkenness, to which some still cleave so fast, as nothing can remove them from delighting in it, till the means whereby it is fostered be violently taken from them, as the Lord threateneth Joel 1.5- Awake ye drunkards, and weep and howl all ye drinkers of Wine: because os the new Wine for it shall be pulled from your mouth; do not these things witness against us, and make it most clear to the world, and to our own souls that we are far from fellow feeling, and fellow grieving for the afflictions of our poor brethren? Nay, do they not make it known that we are such as stand at defiance with the Lord; and that we dare confront him & justle with his judgments, & fear not to rush on that woe. Isaiah 11.12. Well, let us in the fear of God be admonished to take heed of this standing out with the Lord, do we provoke him to anger, and not bring confusion upon our selves, let us remember that though we yet feel not the smart of this famine, yet we are to be touched with grief and sorrow for the distress of our poor brethren in this kind, and in testimony of our true touch of heart, for them, to abridge our selves of that variety, that excess, and superfluity in diet, we were wont to use, riot and excess in eating and drinking is a grievous sin at all times, but now it is a crimson sin, a sin of a double die, because now the Lord doth call in special manner to moderation: mark how the Prophet sets out the sin of the people of his time, by this very circumstance, Isaiah 22.12. In that day when the Lord God of Hosts did call unto weeping, and mourning, and to baldness, and to girding with sackcloth, in that very d • y there was joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine, so if we now give our selves to excessive eating and drinking, it is a far greater sin then it is at other times.

It followeth, (beholding your order) the Apostle was enabled by the spirit of God in truth and not in fantasy, to behold the state of the Colossians. Whence, first we [Doct. 4] may note,

That the Apostle had the Spirit of God in extraordinary manner, even to let him see the state of Churches far removed from him, yea he had the spirit of discerning, to know the state of particular persons, and so might lawfully pray against particular persons, as he did against Alexander the copper Smith, 2. Tim. 4.14. because he was able to discern who were incurable enemies of God and who were not, and was carried with a pure zeal to God's glory, not mixed with hatred, [Use.] or corrupt desire of revenge. Thus may not we do, being but ordinary men and endued with ordinary gifts: we may pray against the bad cause the wicked enemies of God maintain, simply, and absolutely, but against their persons with this condition, if otherwise the good estate of the Church cannot continue, or Religion be preserved.

We are furtherto mark, that the Apostle saith, he beholding [Doct. 5] the good order among the Colossians rejoiced; Hence we may gather that it is a matter of great comfort to the godly minded, to see others well ordered, and steadfast in the faith, fearing God. And religious David saith, He rejoiced when they said unto him they would go into the house of the Lord, Psal. 122.1. It did him good at the heart, to see others forward in the service of God, and and their be many reasons why the godly minded do rejoice to see others fearing God, and religious.

[Reason. 1] First, because they love God, and think all to little that is done in his service, therefore they rejoice when they have helpers and such as will join with them in that service.

[Reason. 2] Secondly, because they love the Church of God they are glad when they see that number increased.

[Reason. 3] Thirdly, because they know such as fear God, will love them and use all good behavior towards them, as the saying is, Like will to like, and use all kindness one to another, therefore the godly minded rejoice when they see others renewed according to the image of God like to themselves.

[Use.] This being so, it a clear case on the contrary that such are grieved and pine at them that fear God, and cannot abide them (as the fashion of some is in this wicked age) such as spare not to break out and to load them with scornful, and opprobrious terms, those are far of from the mind and spirit of God's children; yea, they show themselves to bear the image of wicked Kain who flew his brother, and why? because saith John, 1. Epistle 3.12. his own works were evil and his brothers good; yea, they bear the express image of the Devil himself, who no sooner saw the image of God imprinted in man, but he sought to deface it, It is made a note of him that shall dwell in the Lord's tabernacle and rest in his holy mountain, that he honoreth them that fear the Lord: and on the contrary, it must needs fall heavy on such as hate them, and repine at them, that is a sign they shall never dwell in the Lord's tabernacle, but shall be cast out from his presence forever, and this ought to stir us up to be glad and rejoice, yea to take much delight in seeing others religious and fearing God, and to honor them, and to make much of them, it is a sure sign that grace is truly wrought in our own harts, when we from the heart delight to see the image of it in others; The particular things the Apostle saw with joy among the Colossians are expressed in the last words, your order and steadfast faith in Christ, by the word Order we are to understand the manner of government Ecclesiastical, that was amongst the Colossians, the good order they held and kept in the regiment of their Church, together with the vigilancy, care and diligence of all men in their several orders and degrees amongst them, that all and everyone was careful to do his duty in his place, and calling, that I gather from the contrary expressed by the Apostle, 2. Thessalonians 3.11. there are some which walk among you ( 〈 in non-Latin alphabet 〉 ) inordinately, contrary to 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 good order, and the Apostle explanes himself in the words following, they work not at all, they are negligent, idle, and busy bodies, meddling in matters that concern them not, as the Apostle saith of idle hus-wives, they go about from house to house, ye • they are not only idle, but also pratlers and busy-bodies, &c. 1. Timothy 5.13. this then is the very meaning of the Apostle, that he in spirit saw the good government of their Church, and the vigilancy care and diligence of everyone in his own place and calling.

First, let it be here observed, that the Apostle looking [Doct. 6] on the Ecclesiastical order, and Church government that was amongst the Colossians, and seeing that to be good he rejoiced.

Hence we may gather by implication on the contrary. That the behoulding of bad Church government, or of some defect in it, is to work in such as are godly minded a grief, and sorrow of heart, a mourning for that want, for that there is warrant, both by rule and example in the word of God, I might show it more at large but for that very cause, because there be defects in the government of the Church, to make separation from the church, I see no sufficient ground for that, this is the case of the separatists at this day, [Use.] who because they conceive some defects in the government of our Church, therefore rend themselves of, and make separation from us.

I know they allege that our Church is Antichristian, and therefore they ought not to communicate with us, [Objection.] but to come out from among us, according to the rule of the Apostle, 2. Cor. 6.17. but indeed it is more then they are able to prove, if they hold our Church to be Antichristian, [Answ.] then must it needs be such a Church as makes show of professing Christ,, and yet is an enemy to Christ, in fundamental points of religion, for so doth Antichrist, & all his adherents; Now this they are never able to prove; it is a thing to be considered, that our Church hath the same government, and holdeth the same fundamental points of religion, that the Church did in the time of king Edward the sixth, and many that then lived afterward suffered in Queen Mary's time, and are accounted Martyrs by the separatists themselves, now no member of an Antichristian Church can truly be called a martyr, for a martyr is a witness to the truth, and therefore doubtless our Church is a true Church of God, I could wish that this might be duly considered by the separatists, and such as incline to separation.

Let it be further observed, that one particular thing seen by the Apostle among the Colossians that gave him contentment, and that he saw with much delight and [Doct. 7] with rejoicing, was the care and diligence of all orders, and degrees amongst them, that every man walked orderly and diligently in his place and call • ng.

Hence it is clear that diligence and orderly walking in a man's place and calling, is a thing both pleasing to God (for it is agreeable to his commandment) and a thing also pleasing and delightsome to good men, it doth minister unto them matter of joy and rejoicing, they delight to see it, we may observe that David Psalm 122. rejoiced not only to see that God had accomplished his promise, and placed his Ark in Zion, but that there was good order in the city of Jerusalem, there was careful and conscionable execution of Justice, and judgment, verse 5. there were thrones set for judgment, even the thrones of the house of David, it did glad David's heart to see thrones of justice erected, and judges and other officers carefully executing their office and function, the reasons of it are these.

First good men, such as fear God, they know that God [Reason 1] hath set a comely order of the societies of mankind, both in Church and common wealth, that everyone should be serviceable to others, which order is preserved and upheld by careful and diligent performance of duties in the several places and callings of men, and is interrupted and broken by the contrary, by sloth and negligence, therefore they much rejoice to see men diligent and painful in their places and callings.

A gain good men know that careful walking in a man's [Reason 2] place and calling, in conscience to God's commandment, is a certain mark of the fear of God, for the fear of God works in men obedience to the word, and the word teacheth every man to walk carefully in his place and calling, therefore they rejoice to see men so walking, and so expressing the fear of God in their lives, we see then the truth of this, that diligent and orderly walking in a man's place and calling, is a thing that draws from good men good liking, and doth minister unto them matter of [Use. 1] rejoicing.

Would we then by good means gain the good liking and approbation of good men, which is a thing to be thought on, as the Apostle teacheth, Philip. 4.8. a good name is much to be sought after Pro. 22.1. and that indeed is a good name when men hear well, for good things and of good men, it is no true honor to be magnified of a multitude, and applauded of never so many wicked men would we by good means have the good liking of good men, and do that which may minister unto them matter of joy. Let us then look that we walk diligently, and orderly in our several place • , and callings.

Happily some will say this is a needless and unseasonable exhortation, we are well ordered in this respect, we are such as walk painfully in our places and callings, indeed it cannot be denied, but that some are diligent and painful in their places, [Ans.] they rise early, and eat the bread of carefulness, I hope in conscience to God's commandment, but be there none that live inordinately? I wish it were so, but I may not justify the wicked, I must needs tell you, there be many that cannot wash their hands & clear themselves of this sin of inordinate walking, are there not many that spend many days from morning to night in the tauerne, on the Ale-bench, is the number small of such as are common gadders to stage-plays? do not troops and multitudes flock under those banners displayed by the Devil? and if this be not to be disordered, and to live inordinately, I know not what it is, and since I have begun to discover this sin of running to stage-plays; let me a little further in compassion to such as are guilty of this sin, make known the greatness and danger of it, and to this purpose consider we these three things.

[ 1] First, diligent and orderly walking in a man's place, (as we have heard) makes the heart of good men rejoice, and on the contrary to see men walking inordinately must needs grieve the hearts, and vex the souls of good men, and that is a thing not lightly to be regarded, it was no small matter when the Lord told Zenacherib that Zion despised him, and laughed him to scorn Isaiah 37.22. so it is no light matter when the godly minded are justly grieved mark what the Apostle saith, 1. Pet. 4.14. if such as belong to Christ be railed on, that railing reacheth even to the spirit of glory that resteth on them, so if men by disorder grieve the godly minded, they grieve not them alone, but the spirit that is in them, for they are not grieved, but as they are sanctified by the spirit of God.

Again, such as run to these ungodly spectacles, are [ 2] not only disordered persons themselves, and so a grief to the godly, but as far as in them is, they maintain disorder and inordinate persons, such are players, who are not ranged into any lawful calling, and so partake with them in their sin, as if they had not sins more of their own.

Last of all let them remember what the wise man [ 3] saith Proverbs 12.11. he that followeth the idle is destitute of understanding, and where do men more associate themselves with idle and vain persons, then at stage-plays, they there join with idle and wicked company, and such as by their oaths and blasphemies have made the land to mourn, as saith the Prophet, Jeremiah 23.10. there commonly they link to evil company, and evil company corrupts them with ill behavior, and ill company and ill behavior brings them into a miserable condition, it strips them not only of wealth, but of all good understanding, and that being gone, they go on in a senseless hardness, and see not the judgments of God over their heads.

If then we would not justly grieve the godly minded, & in them the spirit of God, if we will not make our selves guilty of other men's sins, besides many of our own, if we would not justly be stripped of all good understanding, & so go on in a senseless security, to our utter destruction, let as many as are guilty of this sin, repent and reform themselves, and let us all in the fear of God, be admonished to keep our feet from running to such ungodly, yea dangerous and damnable exercises.

Come we to the next thing which the Apostle saw among the Colossians (namely their steadfast faith in Christ, the words are in the original, the Solidnesse, or Stedfastnesse of your Faith.

Observe we here that the Apostle joins these two together, their good order, & their soundness of faith, though faith be first in nature, yet good order in life is first seen, and by that did the Apostle gather the soundness of their faith; hence we may conclude.

[Doct. 8] That sound faith and well ordered life ever go together, howsoever good order, and holiness of life, be not (as the Papists teach) the form of faith, nor concurring as a cause in the act of justification in God's sight, yet is there a necessary concurrence, and conjunction of faith, & good life in the person justified, the Apostle saith, Gal. 5.6. true faith is ever fruitful, and working by duties of love in a man's place and calling, indeed, holiness of life may be disjoined from popish (catholic) faith, that being but a bare assent to the history of the gospel, such as is in devils who believe and tremble, but sound and solid faith in Christ for remission of sins, and all other blessings, temporal and eternal, cannot choose but show it self in duties of love, and many good fruits worthy amendment of life.

[Use.] It is therefore a sophism, and a deceit of the flesh, helped forward by the subtlety of the Devil, to think that true faith, and disordered life may meet together in one and the same subject; to think (as the most do) that though they be swaggerers, swearers, &c. yet they have true faith in Christ; but can true faith in Christ for remission of sins, and many sins dwell together? it is not possible, they that so think, never felt the power of God's grace and mercy in Christ, and I dare be bold to tell them, they are yet in their sins, whose hearts are possessed with such deceauing thoughts, and know it for a truth, we find it in the word of truth, 2. Peter. 1.9. he that doth not join to his faith, virtue, and with virtue, knowledge: &c. is blind and cannot see far off, and hath forgotten that he was purged from his old sins, he doth not remember, nor think on the power of the blood of Christ, that that is able to wash away the guilt and punishment of his sins and to purge out the corruption of sin, he that is not purged from the corruption of sin is not washed from the guiltiness of sin.

We are further to mark that the Apostle saith not barely (beholding your faith) but with this addition (your steadfast) or as indeed the words are (the solidnes, soundness and firmament of your faith.) Hence we may take up this conclusion.

That true faith in Christ is no windy vanity; no empty, [Doct. 9] vast, hollow, or hypocritical semblance or show, but in what heart soever it is wrought, it hath a true, sound, and solid being, it is as a solid body, without rottenness, or concauity, without hollownes, or deceit, Hebr. 11.1. it is said to be the 〈 in non-Latin alphabet 〉 (that is) the substance or ground of things hoped for, Heb. 3.14. the beginning or foundation wherewith we are upholden, Hab. 2.4. this point is made most clear, by the opposition there made by the Prophet between the faith of the just, and the infidelity of the unjust, the unbelief of the unjust is compared to a swelling bubble, for the words are, he that swelleth as a bubble, or the unjust that lifteth up himself as a bubble, so as he seems as a mighty mountain, and yet is but as a windy bladder or bubble, his mind is not sound or upright in him, but the just shall live by his faith, his faith being no vain nor empty thing shall uphold him, and minister patience, and true comfort unto him, which is a pregnant proof of this, that true faith is no empty show, but a sound and solid thing.

The reason of this is plain, [Reason.] be • ause true Faith in Christ is a special work of the spirit of God, and therefore it is solid and sound, for all the works of the spirit are truly, soundly, and substantially wrought; Satan can thrust upon men the counterfeit, the show and seeming face of virtue and grace, but not the substance and truth of any grace, if grace be truly wrought in any, it is sound and solid.

[Quest.] Happily some, who do not well conceive the meaning of this conclusion, will desire to be resolved what I mean by a solid faith.

[Answ.] This to some may seem harsh, and hard to be understood, for their satisfaction, let them know that then faith in Christ is said to be found sound and solid, when those things that are essential to faith, and of the nature of faith, as knowledge of Christ, and of his benefits, and apprehension and application of the same, concur and meet close together, that is properly said to be a solid body, whose parts are not loose and scattering, as it is in a wool, or the like, but are nearly conjoined, close and compact together as we see in marble, gold, or such like hard things, so faith in Christ is then indeed a solid faith, when the parts of it, namely knowledge of Christ & of his benefits, and apprehension and application of them, are conjoined, & as it were compact together, when a man doth truly know Christ and his benefits, as he is revealed unto him in the word and Sacraments, and doth truly apprehend and apply the same to his own Soul, to his justification, then is his faith a solid faith, & wheresoever faith is truly wrought in this sense, it is sound and solid.

[Object.] It may be some will say, there be many doubtings in the minds even of them that truly believe, therefore true faith, though truly wrought by the spirit of God, hath in it a hollowness, and is not sound and solid.

[Answ.] To this I answer that doubtings indeed are in the minds of true believers, and they are and shall be ever troubled with them, but we must know that doubtings are not of the nature of faith, they arise from our corruption and infirmity, and do assault and set upon faith, but they are not in the nature of it, they do many times much weaken faith, yet notwithstanding faith may be still a true, sound, and solid faith, for we must learn to mark a diffetence between hollow hypocritical faith and a weak faith, these two are not both one, a weak faith, a faith much lessened in the measure by diff • dence and doubtings may be formal, that a sound and solid faith, it being (as ye have heard) then solid, when there is, though weak, yet a true knowledge, and apprehension, and application of Christ, and of his benefits, and thus we see it made clear, that wheresoever true faith is truly wrought, it hath a sound and solid being, the things essential to faith as knowledge, apprehension, and application, they meet close together in such a faith.

This doth first discover unto us that popish justifying [Use. 1] faith is no sound & solid faith, the Papists make it known in their doctrine and writings, that they disclaim, and renounce particular apprehension and application of Christ, and of his benefits, they publish it to the world that they hold that to be but an impudent fiction, & what is this, but to let the world see the unsoundness, and disioynted looseness of their faith, and their faith is no better then a loose knowledge, or at the most, a bare assent to the truth of the articles of our faith, which may be in very reprobates, yea in the Devils themselves; true faith (as I have proved) is absolutely sound and solid, having knowledge, apprehension, and application concurring and meeting close together. Now they disioyn these, one from the other, yea they cry shame upon particular application of Christ, and of his benefits, and therefore there is no soundness nor saving substance in popish justifying faith.

Again the doctrine delivered makes known unto us, [Use. 2] that the faith of many amongst us in our Church is no true faith, because the faith of many wants that solid soundness that ought to be in true justifying faith, for why? may that in any wise be called true faith that comes far short of the faith of very Devils, who believe and tremble? without question it may not, and are there not many amongst us, who neither know that which the Devil believes, nor yet through the hardness of their hearts, can tremble at the judgments of God, as he can, but (to hold us to the point) do not the greatest number amongst us rest in their bare knowledge of Christ and never join unto that knowledge any true apprehension, and true application of Christ, and of his benefits to themselves? I know we are prone to think well of our selves, our own corrupt hearts will flatter us, and tell us that we join to our knowledge true apprehension and application of Christ, and of his benefits, and therefore have a sound and solid faith, but let us join issue and come to the trial.

There be two special things by which we may truly know whether we join to our knowledge of Christ, and of his benefits true apprehension, and application of them or no.

The first is the proper fruits ever following a justifying faith; I say the proper fruits following it not such as may be common to it with nature, as civil life, just dealing, and the like, which may be in natural men and unbelievers, but the proper fruits of it, as an inward love [ 1] of God in his word of promise, a fear of God in his word of threatening, a subjection of the heart and life to the will of God revealed: and a continual lifting up of the heart in prayer, and thanksgiving to God, these are the proper fruits that evermore follow a justifying Faith.

[ 2] The second is the power of justifying faith in the time of temptation, that being then as a shield Ephesians 6.16. as a breast-plate, 1. Thessal. 5.8, yea as Saint John saith excellently well, 1. John 5.4. The victory that overcometh the world, it being a notable instrument of the holy ghost, by which we withstand the lusts of the flesh, the corruption of the world, and the temptations of Satan, and overcome them, or if we be overcome by any temptation, yet it is (by reason of our faith) with much striving and reluctance, even against our best pleasing sin, by these two things we may try whether we join to the knowledge of Christ, and of his benefits true apprehension, and application of them, or no, and if many of us by these things duly examine our selves, without partial affection to our selves, we shall find that we are far short of a sound and solid faith, where is that man or that woman, who hath true inward love to God in his word of promise, and doth truly fear God in his word of threatening, and hath his heart and life subject to the will of God revealed, and doth continually lift up his heart in prayer, and thanksgiving to God? and where is that man or woman that feels the power of faith in time of temptation effectual to withstand sin, yea to strive against the best pleasing sin, and to carry the heart against that sin, which his heart naturally loveth, liketh, and much affecteth? nay who is it almost, that is not carried with the full swinge of his own heart, and with much pleasure to the committing of his best beloved sin? it may be there is in a man sometimes a conflict between his conscience and affection, which indeed may be in natural, and wicked men, but where is he whose heart is carried against the natural inclination of it? for that is a fruit of grace, I leave it to our own examination, and this my speech to the blessing of God, and further to be thought on by our selves, and that we may be moved to join to our knowledge of Christ, and of his benefits, not an hollow but a true apprehension and application of them, which ever receives strength from Christ, both to accomplish good, and to resist evil; let us remember that nothing but a sound and solid faith shall stand us in steed, at the hour of death, or at the great day of the Lord, let a man's outward and civil carriage be never so excellent, yea if he could match the righteousness of the Scribes and Pharisees, which for outward show was without any exception, yet if he have not a righteousness exceeding that, even the righteousness of a sound and solid faith, he can never be saved Mat. 5.20.

The next thing we are to mark from the words of the Apostle is, that he sets out the solidness of the faith of the Colossians, together with the object of it, (namely) Christ (your steadfast faith in Christ) which phrase cannot with any likelihood at all, be taken, for giving credit to the things spoken by, or of Christ, but for justifying faith.

Hence I will but call to mind a point I have heretofore handled, it is worthy often to be remembered (namely) this.

[Doct. 10] That true justifying faith is bounded and set on Jesus Christ only, he is the proper object of it, howsoever Faith in a general sense and reference respecteth the whole word of God, yet as it is an instrument of justification, it beholdeth the special mercy of God in Jesus Christ, and doth apprehend and apply Christ and his merits.

Hence it is called the Faith of Jesus, Romans 3.26. [Use. 1] and this is carefully to be observed, because in this respect only is faith said to justify, faith doth not justify anything at all as it is a grace wrought in the heart, or for the dignity and worthiness, either of it self, or any other action of it, but only by relation to Jesus Christ, because it takes steadfast hold of Christ, and doth truly apprehend and apply his perfect righteousness and merits.

The Church of Rome acknowledgeth faith to justify, but how? forsooth as an excellent virtue bringing forth m • ny gracious motions in the heart, as a fear of hell a love of God, a consideration and desire of life eternal, and so making worthy ex congruo (as they speak) to receive grace and justification, which is a doctrine devilish and dangerous, and flat contrary to the truth of the word of God, Rom. 3.27.28. the Apostle opposeth believing, and working, faith, and works, therefore faith as a work or virtue doth not justify, for then the Apostles opposition were overthrown, then believing and working might stand together, which are made opposite in the act of justification in God's sight.

Again, this is to be marked of us, that faith doth justify [Use. 2] only by relation to Christ, to keep down the rebelling pride of our nature, it is the pride of our corrupt nature, to look for justification, and salvation by something in our selves, if men live orderly in civil fashion, hurt none and do good to many, then they think, they cannot choose but go to Heaven, thus doth the Devil teach them to go beyond the doctrine of the holy Ghost; he hath taught that good life and conversation serves as an evidence, and necessary proof of faith in the blood of Christ, by whom we are justified, and the Devil he teacheth to advance it higher, even to shoulder out God's grace, and the merits of Christ in our justification, we must remember what the Apostle hath taught us, Gal. 5.4. if we look to be justified by anything in our selves, we are abolished from Christ, we must therefore in the case of justification, cast from us all confidence in anything, that is in our selves be it faith, or whatsoever it is, judge our selves, condemn our selves, in regard of anything in us, and plead nothing but mercy and forgiveness, we must go out of our selves, and fixe our faith upon Jesus Christ, and be persuaded in our hearts, that his death is our ransom, his righteousness, our righteousness, make him our perfect Savior and Redeemer, and build upon him as a rock that never can be shaken.

This verse, together with the seventh, as they have reference to the general proposition laid down verse 3. that in Christ all things needful to salvation are to be found, they contain an exhortation to cleave to Christ, as the only way to life, the only root and foundation of all true happiness and comfort, therefore the Apostle saith, walk in him, rooted and built in him, and stablished in the faith as ye have been taught, &c. but as this 6. verse hath more near connection with the verse immediately going before, it is inferred upon it, as an exhortation to the Colossians, to go on in Christ as they had begun, both in faith and in good life, expressed in the words (walk in him) together with the manner how they were to walk in him (namely) as they had received Christ Jesus, who is further set out by his title (Lord) and that with an emphasis with addition of the article ( 〈 in non-Latin alphabet 〉 ) the Lord, or that Lord.

Let us come to examine the words of this verse (as ye have received Christ) (that is) as ye have believed in Christ, for the Apostle having spoken of the sound faith of the Colossians in the verse before, he infers upon it, as ye have therefore received Christ Jesus the Lord, so walk in him, and these two being thus conjoined by the Apostle, we cannot but understand by receiving Christ, believing in him. 1. Cor. 15.12. we find the taken promiscually, in co •••• , as having both one sense and signification, in the first verse it is said, the Gospel which ye have received and verse the 2. except ye have believed in vain, the Apostle makes them of equal sense and signification (the Lord) (that is) the only true Lord, and perfect Savior, by way of distinction, to put difference between the true Christ preached by the Apostle, and a false counterfeit Christ taught by false teache • s, (so walk) (that is) so live, it is a known phrase of Scripture to put walking for living, but with this addition (in him) it implies thus much, that they should go on in their faith in Christ, and lead their lives by faith in him, and by the motion of his spirit according to his will, for that is to walk in Christ, as to walk in the law and commandments of God, is to frame the life according to the preseription of his law and commandments; thus then these words are to be conceived, as if the Apostle had said.

Now from this ver. in general, in that the Apostle doth exhort the Colossians to go on in faith as they had begun, is offered to our consideration this general conclusion.

That as we have begun in any grace, be it faith, the fear [Doct. 1] of God, humility, or any other, so are we to go on in the same as we grow in years, so are we to grow in grace, the Psalmist saith of such as be planted in the Lord's house, they still bring forth fruit in their age Psal. 29.14. and there is reason for it.

Because where grace is truly wrought, [Reason.] it extends it self not only to all the powers of the soul, but to all the parts of the life, and this is a main difference between grace truly wrought and the counterfeit show of it.

The one holdeth out and increaseth, and the other is temporary, and vanishing as the morning dew, as the Prophet speaks, Hos. 6.4.

The holy Ghost doth often urge this upon us, that we are to grow in grace, teaching therehy the necessity of this duty, therefore let no man think much to hear of it often, for I do but now remember unto you that which heretofore I have handled at large, and the rather I recall it to mind, because many are much wanting in this duty, as men grow in years, [Use.] so they grow, not in grace, but in love and affection to the things of this world, who are more ignorant of the things of God, then commonly some of great years? who are more covetous then they? who are more averse and backward to every good duty, and every good action? it is needful then we should after be put in mind of this, that as we grow in years so we are to grow in grace, therefore to add something to that which heertofore hath been said to this purpose, let us first remember what Solomon saith, Prov. 16.31. age is a crown of glory, when it is found in the way of righteousness, not when it is begun, but when it is continued in that way, then it is honorable; what is it then, found in the way of sin? surely, far from honorable, it is then base and contemptible, aged persons found ignorant and sinful, forfeit and lose the reverence and respect that should be given them amongst men.

Again, let it be thought on, that it is a forfeiture and loss of God's favor, when aged persons are found in the way of sin, what they have been in times past it skills not, if they have been forward in the fear of God heretofore, and now are wholly fallen away, and with Demas embrace this present world, if they have wholly lost their first love, zeal, &c, the Lord will take them as he finds them, Mat. 24.46. that servant is blessed whom his master at his coming shall find doing his duty, but as it followeth ver. 48. if that evil servant shall say in his heart, my master doth defer his coming, his master will take him as he finds him, all the righteousness men have done, shall not be remembered, if the Lord find them doing wickedly, as appears plainly, Ezek. 18.24. and indeed it shall stand up in judgment against them: if then we would not lose the honor that of right is due from men to old age, if we would not forfeit the favor of God, & being found by him in the way of sin, increase the weight of our judgment, let us labor to grow in grace as we grow in years, and as we go before others in age, so let us exceed them in the graces of God's spirit.

The next thing we are to mark, is the inference of this verse upon the former, it depending on the former, as a conclusion, and exhortation grounded upon it, the Apostle saith, he saw in his Spirit the steadfast faith of the Colossians, and upon that doth infer this exhortation, therefore as you have received Christ Jesus the Lord so walk in him.

First he showeth they were sound in faith, and then doth wish and exhort them to go on as they had begun.

Hence we may gather.

For why? there may be a beginning in error, and to go on in error being convinced by evidence of the truth is obstinacy, & if the error be in the foundation of religion, it is heresy, and to go on, yea, to run with speed out of the way, it were better to turn back, even zeal it self, earnest love of religion, and of such as are religious, it must be bounded and kept within a right compass, it must be squared by the rule of the Apostle Gal. 4.18. it is a good thing to love earnestly always in a good thing &c. this being so, the Papists have no reason to open their mouths, [Use.] and to cry out against us for our separation from them, because we walk not in that religion our forefathers received of them, and because we hold not communion with them in their idolatry and superstition for that were to go on in a wrong way, I know they brand us with the mark of Heretics, in forsaking (as they say) the Catholic society, but they are easily answered, that we have separated our selves not from the Catholic Church of Christ, but from the malignant Antichristian synagogue of Rome, and have gone out of Babylon, as the holy Ghost hath commanded Revel. 18.4 that we should not communicate with her in her sins, and so be partakers of her plagues.

But (say they) do you think all that communicate with the Church of Rome, being (as you say) Babylon, are liable to the plagues of Babylon? what say you then to your own forefathers who lived & died in the time of popery? will yet say they were all cast away and condemned? see the cunning of these men to blear the eyes of the world, and at this do many weak and simple Christians stumble.

[Ans.] I answer them no, we are not so to think, that were to step up into God's judgment seat, and to limit the power, and goodness of our most powerful and gracious God, we are to persuade our selves, that at one time or other, & by one way or other, the Lord gave light, and an holy departure in his truth, to as many as did belong in his election, even in the midst of the darkness of popery, we find it in the book of God, Melchisedecke, Naaman the Assyrian, Cornelius and others, having (for anything we know) small or no means of true knowledge, yet by the working Spirit of a gracious God, were mercifully pulled out of ignorance, and worshipped the true God, therefore we are comfortably to hope of our forefathers living in time of ignorance that they found mercy with the Lord, & to this purpose we have an excellent place, Revel. 9.4. where it is said, it was commanded to the Locusts rising out of the smoke of the pit, that they should not hurt the grass of the earth, neither any green thing, neither any tree: but only those men which have not the seal of God in their foreheads. A sweet testimony of the power and mercy of our most gracious God, who can, and no doubt did, even when Antichrist was at his height, and in the midst of his Romish Locusts, preserve his chosen from hurt by thē, to their destruction. We see then how we may with comfort answer the cavilling questiō of the popish sort touching the state of our forefathers, we see also our separation from their heretiall synagogue justified.

Here again we are to mark the phrase of the Apostle, he saith not, as ye have believed, but as as ye have received, thus he sets out the nature of •• ge faith.

That true faith it a receiving of Christ with all his benefits, [Doct. 3] and this is confirmed by that John. 1.12. As many as received him, to them he gave power to be the sons of God, even to them that believe in his name, where we see believing and receiving Christ are made both one; and this is a matter of great comfort to all that truly believe in Christ, they by faith do really receive Christ, they do it not (as the Papists cavil) in mere imagination, but really they receive him, and so stand truly and really just in God's sight by Christ his righteousness, being imputed unto them, and received by them, now this comfort the Papists labor to wrest from us, and against it they reason thus.

If a beeleeuer be truly and really just by Christ his righteousness imputed and received, [Objection.] then was Christ truly and really a sinner by our sins laid on him, for you will not say, he was a sinner by infusion of sin, but by sin imputed to him, now (say they) that cannot be, that he was truly a sinner by sin imputed unto him, for he is not truly a sinner that pays the debt of sin, an innocent and just man may do that, but he is truly a sinner, that either hath sin truly in him, or is so by imputation stricken, that the sins are made his own really, and he in all respects to be dealt withal, as if he had sinned himself, but to say that Christ was so a sinner, is to say, he was averted from God, the slave of the Devil, & son of perdition, which is blasphemy.

I answer, [Answ.] he is truly a debtor that undertakes the debt of another, and of his own accord binds himself to pay the debt, and thus did Christ, he willingly undertook the debt of God's chosen, and so become truly a debtor for them.

Again it is no blasphemy to say that Christ having out sins on him, was in that respect to God for us, as everyone of us is in himself to God, they are the words of the Apostle Gal. 3.13, that he became a curse for us &c. and so redeemed us from the curse of the Law, therefore let not the Papists think to wring this ground of comfort from us, that Christ willingly undertaking to satisfy for our sins, became truly a sinner, by our sins laid upon him; and we again became truly righteous by his righteousness received by true faith, the comfort of this will never fail us.

The next thing we are to mark in this verse is, that the Apostle saith, the Colossians received Christ Jesus (the Lord) adding these words (the Lord) by way of distinction, to put a difference between the true and false Christ, for false teachers preached Christ Jesus, only as the son of David, and joined Moses unto him, and made a mixture of the Law and the Gospel, and urged circumcision as necessary to salvation, but the true Apostle taught Christ Jesus as the only true Lord and Savior, and so the Colossians received him, hence I gather.

[Doct. 4] That Christ must be taught, and must be received with due respect of his glory, as the only Lord of life, and as a perfect Savior, or else he is not taught, nor received, as he ought to be, we find Act. 3.14.15. Saint Peter in his sermon gives him these titles, the holy one, and the just, the Lord of life whom God hath raised from the dead &c. and that justly, he being properly, and by nature holy and just, and making all his members so, and he being the author and giver of life and glory, and so is he to be taught and so to be received; Saint Jude in his Epistle verse the 4. saith that certain intruding deceivers did deny Christ Jesus, and mark how he describes him, that only ruler who is God and our Lord Jesus Christ, for so the words are to be read.

Now this I note to let us see that the Papists are in this regard blame worthy, [Use.] and justly to be taxed they teach and profess Christ to be a Savior, yet not a perfect Savior in himself by merit, but a Savior in us, and indeed only an instrument of Salvation, giving us grace to merit, our own Salvation, for they teach that through his merits, God doth pour into every true Christian a particular justice or righteousness, whereby he is sanctified and made able to do good works, and to merit eternal life; they be their own words; and so they derogate & detract much from the glory of Christ, yet they are not or at the least seem not so persuaded, they would make the world believe they honor Christ, much more by their doctrine then we do by ours, though we teach that Christ is a perfect Savior in himself, in regard of merit, and that only our faith doth apprehend and apply his perfect righteousness & merit, they plead thus for themselves.

Say they, [Object.] power given to us through the merits of Christ to merit our own salvation, it is a greater gift then faith to lay hold on his merits to our justification, it is a greater gift to make us able to merit our own salvation, then to give us faith to apprehend the merit of Christ to our justification and salvation, and so it doth more magnify the merit of Christ, for the greater the gift is, the greater is the glory of the giver, therefore (say they)our doctrine doth more honor Christ then yours, to this I answer. [Answ.] First, they must prove out of the word of God, that such power is given thē, which they are never able to do, before they make comparison between that power & faith. Again I answer thē, it is a greater gift of God to vouchsafe us eternal life without any desert of ours thē to make us able to deserve it, it is more for the glory of God, and it doth more magnify God's grace and Christ his merits, that we should have everlasting life of the free gift of God, through the merits of Christ apprehended & applied by faith, then of our deserving by his gift, therefore it is a mere cavil and shift of the Papists, thus to plead for defense of their doctrine and we are to renounce it, as much derogating and detracting from the glory of our only Lord and perfect Savior Christ Jesus.

Come we to the last words of this verse (so walk in him) In that the Apostle doth testify of the Colossians in the verse before, that they had steadfast faith in Christ, and in this verse, that they had received and truly believed Ch • ist and upon this doth exhort them to walk on by their faith we are taught.

[Doct. 5] That a good Christian must not only believe in Christ, & by his faith receive Christ, & his benefits, for remission of his sins, & to his justification, but his whole life must be a walking and going on in that faith; a true Christian must not only believe in Christ, but he must also live in Christ by faith, and by the motion of his Spirit, we have this further proved unto us by the example of our Apostle Gal. 2.20. he saith, that Christ lived in him (that is) by his spirit and in that, that he lived in the flesh, he lived by faith in the son of God, Gal. 3.11. he makes it general citing the words of the Prophet, that the just shall live by faith, and Rom. the 8.1. he saith, such as are in Christ, walk not after the flesh but after the spirit, and indeed as many as believe in Christ to their justification, must also live in him by faith, and find him powerful in them by Spirit, to their sanctification.

The point no doubt is clear, for the truth of it; yet happily some may desire to be more particularly informed touching this duty, and may demand how they are to live by their faith in Christ, the general being not so easy to be understood; know therefore for our better and more special instruction in this point, that our faith in Christ, must show it self powerful, not only in our justification in the sight of God, and in our inward renovation, faith purifying the heart Act. 15.9. which things are not so sensible and easy to be discerned, but we are to walk by our faith in Christ, our faith is to be working in our outward actions both of religion, and general calling, as we are Christians, and in the outward actions of our particular places and callings.

How is that may some say? [Quest.]

I answer, [Answ.] when faith makes us do the works of our callings in hearty and sincere obedience to God's commandments, with diligence and with prayer in quietness and contentment, referring the success of our labors to the Lord, when we labor in our callings therein to obey the commandments of God & do our office with diligence, calling on God for a blessing on our labor, and for the issue of our labors we rest our selves upon the promise of the Lord, Heb. 13.5. I will not fail thee, neither forsake thee, then we walk by faith in the outward works of our particular callings.

Again, our faith is to show it self powerful in our outward crosses and afflictions that befall us in our bodies or goods, we are then by faith to rely upon that promise of God, 1. Cor. 10.12. that the Lord will either give strength to bear them, or deliverance out of them, and though temporary things fail us, yet we are by faith to retain hope of mercy and of life eternal, and to wait on the good pleasure of the Lord for our deliverance, the Prophet saith; Isa. 28.16. he that believeth shall not make haste; thus we see in some part how we are to live by our faith in Christ, in regard of our outward actions, both of religion and of our particular callings, and in the outward afflictions of this life.

And these things I rather insist in, [Use.] which are things more sensible and familiar, that hereby we may try our selves whether we walk in Christ, and live by faith in him or no, and if by these things we try our selves, we shall find that many of us come short of this duty, for why? do not most amongst us spend their days in the cares of this world? they care not only to do the works of thelr callings, which is commendable, but they care for the issue of their labors, which belongs only to God, and these cares, so take up their hearts, that no good thing can enter into thē, & do not many seem to trust in God so long as it pleaseth him to vouchsafe unto thē the means of life, & maintenance but if these be taken away then they are confounded in themselves, as if there were no God to care for them; is this a life of faith? no, no, this is to live by sense, like brute beasts, this is not to trust God upon his word and promise, but upon his pawn, like the distrustful usurer, who will not trust a man without some specialty, or some pawn, so if the Lord please to lay down his pawn as money, goods, lands &c. and leave them in our hands, we trust him; but if these be taken from us, we doubt of his providence and goodness, and break out into distemperd speeches, yea, some are so distrustful of the providence of God, that they think when they have plenty of outward things, if they should be somewhat liberal towards good uses, then they and theirs might happily be brought to want, see how cunning our own corruption is to deceive us, what is this but to prove against our selves, that we are not the children of God, for we know wicked men are tender over their own children, even bears and lions provide for their young, shall then the God of all goodness wlthdraw his hand from helping his sons & daughters, and making supply with interest of that they give to a good use, it is not possible, let us then be better advised; & that we may be stirred up to this duty now delivered, know we this for a truth, if our faith be not in some measure powerful in all actions and passions of our lives we yet believe not in Christ to our justification, but we are yet in our sins, and our case as yet is damnable for without question, as many as have received Christ Jesus by faith to their justification, cannot but feel the power of that faith to their renovation, and in the whole course of their lives; let them as many as hold themselves interested in the blood of Jesus Christ, labor to feel the power of their faith in such things as they may best judge of it, as in the outward actions of religion, and of their particular places & callings & in the outward afflictions that befall thē.

When all things in this world, friends and means, yea, health and strength fail us, yet let us then by faith rest on the promise of God, and certainly hope for mercy and life eternal, that so we may live by faith, and may also die by faith, and both in life and death find comfort in this, that we are truly justified, and within the compass of God's special love aod favor in Jesus Christ.

This verse contains an amplification of the manner how the Colossians were to walk in Christ (namely) not only as they had received him, but in respect of themselves that they should go on in him with constancy, and with a settled course, expressed first in those metaphoricell terms (rooted and built in him) and then more plainly, (stablished in the faith) and the Apostle having made mention of faith which is a word comprehending many sorts under it, subjoins an explication of it, what faith he meant, (namely) that faith of Christ, which they had been truly taught, (as ye have been taught.)

And again, that they should be so far from being deficient and failing in the fruits of that faith that they should on the contrary, abound in them, and that with alacrity and cheerfulness of mind, set out by the effect of it, (namely) thanksgiving (abounding therein with thanksgiving) Thus we have the connection of this ver. with the former, & the general matter contained in it; come we to the word of it, and first of the words, Rooted and built in him. These words are metaphorical and borrowed one from trees and plants, that as trees and plants not only grow upon their roots, but are strong and able to endure the force of winds and weather, according as they are rooted, so the Apostle would have the Colossians, and all true believers, being engrafted into Christ by saith, and growing up as branches frō him, as a root that cannot be loosened to be constant and strong in their faith. The second metaphor is taken from houses & buildings, and in substance doth signify as much as the first, that as houses set upon a strong foundation, are firm, and stand without falling in the greatest violence of wind or water, so the Apostle would have true believers being built on Christ the foundation of his Church: or rather in Christ as the Apostle saith here, and Ephes. 2. the last ver. (to put a difference between earthly and spiritual buildings) a foundation that never can be shaken, to be firm and steadfast in Christ and the meaning of the Apostle is this.

Now here passing by that doctrine of constancy in faith of which I shall have more fit occasion to speak when I come to handle the next words, the first thing we are to mark is, that the Apostle was not content to exhort the Colossians to walk on in Christ, but he adds further rooted and built in him, that they should walk in Christ, as those that are rooted and built in him, hence the Apostle by implication doth [Doct. 1] give us to understand.

That some men seem to walk in Christ, & yet indeed are not rooted and built in him, mistake me not, I say not that some do truly walk in Christ, and yet are not rooted and built in him, for certainly as many as truly walk and live by their faith in Christ, are rooted and built in him, but I say some seem to walk in Christ, and yet they are not rooted and built in him, thus much the continuance of the Apostles exhortation in these words doth imply, he adding to his exhortation (walk in Christ) rooted and built in him, doth thereby intend the good of the Colossians, that they should walk in Christ, as those that were rooted and built in him, and withal doth intimate unto us, that men may seem to walk in Christ, and yet not be rooted and built in him, nor be able to stand without falling in time of trial, when they shall be tried either by cunning deceuers, or open & violent persecutors, some seem to walk in Christ, & yet they are not able to stand in time of such trial, & this is further proved unto us by the second sort of hearers in the Parable, some hear the word, and incontinently receive it with joy, and yet have no root in themselves, & dure but a season, for as soon as tribulation or persecution cometh, because of the word, by & by they are offended, yea, temporary believers there spoken of, not only know the word, assent to the truth of it, profess it & rejoice in in it, yea, in the saving promise without effectual application, but being pricked forward with desire of praise, profit or some other sinister respect, bring forth some kind of seeming fruits, yet saith our Savior they have no root in themselves, and dure but a season, they are like corn growing on the house top, and as soon as tribulation or persecution cometh, [Use.] because of the word, they are offended and start aside.

This being so, it concerneth as many as persuade our selves that we walk in Christ, and live by faith in him, to look that our faith be not a temporary faith, but such a faith as is well rooted and built in Christ, and such as will stand strong and steadfast in time of trial.

Some may say, how shall we know that, how shall we now (before trial and trouble come upon us) know that our faith is so rooted and built in Christ, that in time of trial it will stand fast and not fail us.

I answer, [Answ.] we shall know it by this, if so be we find our selves now able by grace, and by the strength of faith, to withstand strong temptations to sin, even such as do most fit our natural inclinations, if we now being out of trial, by outward trouble, do find our faith a shield as the Apostle calls it, Ephes. 6.15. to quench all the fiery darts of the wicked, even sudden, strong and dangerous temptations, then doubtless our own faith is well rooted, and in time of trial by outward trouble we may be sure it will not fail us, but we shall be able to stand out, if now in time of outward prosperity we be led away to vanity, to pride, to self conceit, or to any other sin, when trial comes, certainly we shall fall away, and this is to be thought on and considered. I am persuaded if men did daily examine themselves, I mean such as have been tried by seducement of imposters, and cunning deceivers, and have yielded & fallen away to Brownism, or Papism, if they should call themselves to account, they should find that they were never able by the strength of faith to overcome some known sin, as of pride, of self conceit, or the like, and so by the just judgment of God have been left to themselves, and being so left, have fallen, and made it manifest, and clear to the world, that though they seemed to walk in Christ, and haply with great forwardness, yet (indeed) their faith was never rooted and built in him, if then we would be assured that our faith is so rooted in Christ, that in time of trial, either by seducement, or open persecution, it will not fail us, let us before such trial, labor to find and feel our faith strong to withstand temptation to known sins, if we find our faith steadfast, and able to stand against the assaults of Satan in time of prosperity, then doubtless we shall find it strong and never failing in time of trial by outward trouble or any adversity whatsoever.

The next thing we are to observe from these words is that Christ is compared to a root and a foundation in respect of his members, in that the Apostle saith, they must be rooted and built in him, hence we may conclude.

That Christ gives both sap and safety to all his members, [Doctr. 2] there is no danger of any hurt to them that grow by faith in Jesus Christ, the root of the tallest cedar, or strongest oak cannot defend the branches, or the body from hurt, the wind may break off the branches, the axe may cut down the body without resistance; but Christ the root of all his members, being all-sufficient, & omnipotent doth minister unto them as much safety, as sap, so that no storm nor tempest, no force nor weapon, can separate the least of his members from him, nor any way hurt them.

Consider we the reasons of it, [Reason.] which are chiefly these two.

First, Christ doth remove from his members that which [ 1] is the cause of all hurt, and danger, (namely) sin, he takes away the guiltiness, and punishment of sin, by his suffering Rom. 8.1. and the power of it by his grace, therefore what hurt may they fear.

Again, as many as have Christ for their root, have [ 2] God his Father for their dresser and keeper, John 15, 1.2. therefore if anything be hurtful in them, he takes it away; if anything wanting he supplies it, if violence be offered them, he withstands it, and even thus the Lord speaks of himself, Isaiah 27.3. sing (saith he) of the vineyard of red wine, I the Lord do keep it, I will water it every moment least any assayle it, I will keep it night and day. What then canst thou hurt the Lord's vine or any branch of it.

Some may say, none are more subject to miseries, troubles, and dangers, then they that be the members of Christ, daily experience shows it.

Though they be so, [Ans.] yet those miseries that befall them be not hurtful unto them; death it self hath lost his sting thorough Christ, and therefore not any other misery can hurt or molest them that belong to Christ; the troubles that befall them are testimonies of God's love; and not of his anger; would we then have our harts at liberty, free from dread of all hurt that may befall us, especially in the time of some common calamity.

[Use.] We must then draw all our safety from whence we derive our salvation, even from the Lord Jesus our Savior, from our being in him and growing in him, and our communion with him, without this, all the means in the world will not secure us from hurt, and deliver us from plagues, and judgments, no; God's own hand will not comfort us without respect had to this, that we are members of Christ, such as be out of Christ, and unbelievers, have the wrath of God, his threatenings, his oath, and his hand against them, and what hand or strength can defend them, on the contrary, true believers are so free from danger of any hurt, that though Satan, and his instruments, would yet they can do nothing, that may hurt them, yea I may be bold to say (if I be rightly understood) that God himself can do nothing to their hurt, because he will not, and so understand my speech of his actual power, for his will and actual power, are of equal extent, the one goeth not further then the other, and so I say God himself can do nothing that may hurt them; which is a great comfort to all true believers; let us therefore labor to draw safely from the same root from whence we derive our salvation, even from Jesus Christ our Savior, by being engrafted into him, and rooted in him by faith, and then we shall be safe, and free from danger of hurt, in the greatest calamities that can be sent amongst us.

Observe we further that the Apostle saith, (rooted in Christ, and built in him) and not on Christ, which is a phrase not usual in building, giving us to understand that true believers are as Peter calls them, 1. Peter 2.5. living stones, living and growing in the foundation: hence I gather.

That all the members of Christ are fruitful branches, & as living stones receiving life; and grace from Christ, their [Doct. 3] root and foundation, and therefore it is false which the Papists affirm, that hypocrites and ill livers may be members of Christ, wicked men may be members of the visible Church for a time, and of Christ sacramentally, but not indeed, as many as are indeed, and truth, members of Christ receive sap from him, and bring forth fruits answerable to such a root.

Come we to those words wherein the Apostle doth plainly express the meaning of his continued exhortation that the Colossians should go on in faith, [Use.] with constancy as they had begun, having set it down in words metaphorical, whereof we have spoken, he further propounds it in these plain terms stablished in the faith, together with an explanation what faith he means (namely) that faith which they had been taught, as ye have been taught) the word (stablished) is not here metaphorical, as in cap. 1.13. in the original we find two different words, the word here is to be taken in the proper signification of it, and is as much as if the Apostle had said, confirmed in the faith, so it is translated 1. Cor. 1.6. as the testimony of Jesus Christ hath been confirmed in you, the Apostles meaning then is briefly this, confirmed in the faith of Christ, or of the Gospel, all is one in substance, as ye have been truly taught by the true teachers of the Gospel.

The first thing that is offered from these words to be considered, is the constancy and stability of faith, in that the Apostle truly▪ saith (stablished in the Faith) the point is this. [Doct. 4]

That we are to be settled and confirmed in our knowledge, and faith of the Gospel, we are not to stand in a mammering, not knowing whether our faith be right, or wrong, but we are to be persuaded in our hearts, it is the true faith of Jesus Christ, we hold and profess, and to be resolved rather to forgo our lives, then to forsake it, and this is that which the Apostle doth enforce upon the Corinthians: 1. Cor. 16.13. saith he, stand fast in the faith, &c. and again Ephes. 4.12. he saith, it is one special use of the ministry of the Gospel, that Christ ascending up on high gave gifts unto men, some to be Apostles, and some Prophets, and some Evangelists, & some pastors, and teachers for the gathering together of the Saints, for the work of the ministry, & for the edification of the body of Christ, &c. that we hence-forth should be no more like children tossed up and down altogether in uncertainty, but that we should be settled in all points of religion, we profess, and have our hearts stablished with grace, as we have it Hebr. 13.9. the reason and ground of this that our knowledge and faith should be thus settled and stablished, is, because it is knowledge and faith of the Gospel, [Reason.] the eternal and unchangeable word of God, and therefore it must be answerable to such an object in some measure of constant and settled stability, [Use.] far be it then from us (we now by God's mercy professing the true faith of Jesus Christ) that we should be so unsettled (as some are) in the principal points of religion, that every cavil of any seducer should drive us from our hold, and make us doubt whether we go right or wrong, let this be far from us to be so light and wandering.

[Question.] Happily some may say how is it possible, how should we be settled in that we hold, and believe, amidst the multipliclty of opinions, and differences of judgments, some are Papists, some Protestants, some hold one thing, and some another, how then can we be resolved, it is the truth of God which we in our Church hold and profess?

[Answer:] I answer, wouldst thou (indeed amidst the diversity of opinions, be resolved thou art in the right way, and that the Faith which thou dost hold and profess being the faith of this Church is the true faith of Jesus Christ? look thou that thine heart be upright in the fear of God, that thou with an honest and good heart, hear, read, and meditate in the word of God, and endeavor to practice that which thou knowest, and then thou shalt not be left to shift for thyself, and to roll up and down in doubtfulness, and uncertainty, for want of direction, but thou shalt then have a faithful guide and directer, within thine own breast, thine ears shall hear a voice behind thee (as saith the Prophet Isaiah, 30.21. even the voice of the spirit of God who is always in them that are upright and true hearted Christians, saying this is the way, walk in it, for mark what the Lord promiseth to them that faithfully serve him, Psalm. 25.12. What man is he that feareth the Lord? him will he teach the way that he shall choose.

Again, consider that excellent speech of our Savior to this purpose John 7.17. if any man do the will of my Father, he shall know of the doctrine whether it be of God or whether I speak of myself; he that is a doer of the will of God in true and sincere obedience, he shall not be left in doubt, but shall be taught the truth by the Spirit of God, and fully resolved of the same, and indeed if men be left wavering and doubting whether they be in the right way or no, it is because they are laden with sins, and carried away with their own lusts, and are utterly void of the fear of God, therefore labor thou to fear God, and to obey his will, according to the measure of knowledge, and thou shalt be guided by the spirit of God, to know the truth, to love and embrace the truth, yea thou shalt have thine heart so stablished by grace, as that thou shalt be settled, and fully resolved to live and die in the truth held and professed.

And that we may be stirred up to this duty, consider we that the ende of the doctrine of the Gospel is to confirm us, and to make us certain of God's grace in Jesus Christ to make us rejoice in God's presence in this world, even to speak to God in prayer, and to meet him with comfort in his word and Sacraments, and at the day of judgment, to stand with holdnesse before the throne of glory. Now this cannot be done so long as we are wavering, and floating up and down in uncertainty, John saith, 2. epist. 9. whosoever abideth not constant in the doctrine of Christ, he hath not God to be his gracious Father, if then we would not disappoint our selves of the chief comfort of the Gospel, let us never rest till we be so settled, and confirmed in our true knowledge and faith of the Gospel, that no blast of false doctrine, or breath of any seducer, can be able to remove us.

[Doct. 5] The next thing we are to mark from these words is; that the Apostle doth limit, and refer the faith wherein he would have the Colossians stablished, to the doctrine of the Gospel that had been taught amongst them, (stablished in the faith as ye have been taught &c.) Hence we may take up this known conclusion.

That true faith hath relation to the word preached, true faith is conceived and wrought by the public ministry, and teaching of the word, ca • l to mind for proof of this, only that known gradation of the Apostle, Rom. 10.14. How shall they believe in him of whom they have not herd and how shall they hear without a preacher, and the inference upon that, verse 17. is this, then faith is by hearing, and hearing by the word of God. Now this makes it [Use. 1] clear that the faith of some, I mean of such as build on visions, and apparitions, and private illumination of the Spirit, is but a fancy, a mere dotage, and device of the devil 2. Cor. 3.8. the Apostle calls his preaching the ministration of the Spirit, giving us to understand that the word and spirit are so nearly conjoined, that they must always go together, the Spirit shineth unto us in the word, and the word is powerful by the Spirit, and we must be taught of God, but it must be by the word, and by the ministry of man, our Savior Christ, John 14.26. promiseth that his Spirit shall suggest, and bring all things to the minds of his Apostles, and followers, which he had taught them, and not any new doctrines or revelations; therefore they who rest upon any revelations in the matter of Faith, besides the word, most falsely pretend the Spirit of God.

Again, let this conclusion be thought on to further [Use. 2] use, it doth discover unto us, that the faith of many persons is but a mere imagination, for why? do not many say they believe their salvation by Christ, and yet live in continual neglect, or contempt of the public ministry of the word, they either come not to the public exercises of the word, or care not to profit by them. Let such persons know that their faith is indeed but a fancy, and as it is not conceived by the teaching of the word, nor built on the word, so in time of trial, it will minister unto them no comfort from the word, the storehouse of all sound and saving comfort.

One thing more may be gathered from these words, In that the Apostle would have the Colossians to be stablished in that faith they had been taught, we may conclude.

That we are to be as fully persuaded of the truth of [Doct. 6] the word and promise of God taught by man lawfully called, as if God himself should speak unto us from heaven, for why? God hath so ordained, it is the ordinance of God that the promises of the Gospel should be preached and▪ applied to our souls by the ministry of man, and by virtue of God's ordinance, the word and promise truly taught, and applied by a lawful minister, is as certain and infallible, as if the Lord should immediately speak from heaven himself, and for this very cause saith the Apostle, 1. Thess. 2.1.3. thank we God without ceasing, that when ye received of us the word of the preaching of God, ye received it, not as the word of men, but as it is indeed the word of God, which also worketh in you that believe, a plain & pregnant proof of the point delivered

And this (for the use of it) may serve to strengthen us in faith, [Use.] it may comfort and cheer us up in time of trouble, or temptation, when we are conflicting with Satan, and wrestling against despair, if then it please the Lord either to bring to our remembrance, the sweet promises of the Gospel, we have heard delivered, and applied in the public ministry, we are to apprehend and to take hold of them, and to be fully persuaded of the truth of them to our comfort, or if it please the Lord at such a time to send unto us his minister, to declare unto us our righteousness, as Job saith cap. 33.23. and to say unto us out of the word of God, believe, and repent, and God's mercy belongs unto thee, we are then to be as verily persuaded of the truth of that promise, as if God himself should speak unto us with his own immediate voice from heaven, and so to be comforted and strengthened in our faith, and full assurance of God's mercy: when Nathan came to David being cast down to the mouth of hell, (yet his faith not altogether failing, and told him in the word of a Prophet, as we read 2. Sam. 12, 13. the Lord hath put away thy sin, no doubt David's heart was much cheered, and comforted, and his soul much strengthened in the assurance of God's mercy, yea doubtless more comforted by Nathan's speech, then if all the men in his kingdom, being not prophets should have said as much unto him, because the promise and blessing belongs properly to the minister in the discharge of his function, when therefore in the like case the minister shall say unto us, believe and repent, and mercy belongs unto thee; we are then to be as thoroughly persuaded it is true, as if God himself should cal us by name and say believe thou, and repent, and mercy belongs to thee, or say unto us; I am thy Father, and thou art my child if thou believe and repent.

It followeth, abounding therein with thanksgiving.

In these words the Apostle makes known to the Colossians, that he would have them so far from being deficient in faith, as that they should abound and increase and grow to greater measure, and that with cheerfulness. For that is briefly the meaning of the words, abounding in that faith ye have been taught, with cheerfulness, for concluding of the first point hence offered, we are to mark that the Apostle doth not say abounding in faith generally, and so urging upon the Colossians, the general proposition, that they should continually grow in grace, in faith, &c. but he doth limitte his speech to that faith, they had been taught, and saith abounding therein.

Hence we may gather that to the doctrine of faith; [Doct. 7] hope, love, or any virtue taught amongst us, we are to add a measure, and a further increase in respect of our selves, we are not to content our selves with that doctrine of faith, hope, love, or other grace that is deliueuered, and taught, but we are to add unto it, and further to abound in it, in regard of our own particular measure, and use of that grace.

That good hearers must be like good ground, and good ground (as we know) brings forth more in harvest, then was cast into it, in seed time, so good hearers receiving the seed of the word into honest and good hearts, must send forth the same seed, but with some increase in respect of themselves, they must add a measure to that they have received. Thus did David, he did not content himself with that he had received of his teachers, but but did daily increase in his particular knowledge, and use of the things taught, in so much as he became wiser, and had more understanding then all his teachers, Psalm. 119.99. thus must we do, we must daily add to that we are taught a particular knowledge, and use of it to our selves.

[Reason.] The reason of it is this, if it please God to open our eyes, to see our spiritual estate, we are best acquainted with our own condition, and can better, and more particularly apply things taught, for the increase of our knowledge, and the use of them, then our teachers do, or can do, we must not therefore rest in that we are taught, but add a measure, and increase unto it, in respect of our selves, now before I come to urge this duty, I hold it needful to show some special means, helping forward to the performance of it, which may justly be expected, for it may be said, we see it indeed made manifest unto us, that we are to add a measure and increase to that we have been taught, but how is that to be done? I answer, the means helping to that purpose are many, but especially these two.

[ 1] The first is a serious & careful meditation upon things heard, a reviewing and thinking again upon the doctrine of any grace taught and made known unto us, for as Satan doth put into the heads of wicked men (they setting their wits to devise mischief) such platforms and devises as otherwise were wonderful to come unto, witness that of the gunpowder treason. So the spirit of God doth communicate to them that set themselves to meditate on good things heard, with care to profit by them, more heavenly things then they can possibly reach, either by hearing, or reading. Hence it is that David saith, he had more understanding then all his teachers, because the testimonies of the Lord were his daily meditation.

[ 2] The second means helping to the attainment of more particular knowledge, and use of things heard, and of the doctrine of any grace delivered in the public ministry, is an expressing of that in our lives, which is made known by teaching, and an exercising of that grace we are taught by the word, as occasion is offered, for by expressing, and by exercise of faith, love, patience, and other graces, we shall come to more particular knowledge and use of those graces, then by the doctrine of the best teacher in the world, yea by exercise it comes to pass many times, that private men are able to speak of faith, and of other graces, with better knowledge and conscience then some preacher, Hebrews 5.8. it is said that our Savior himself learned obedience, by the things which he suffered, he exercising obedience in suffering, he learned obedience, and Romans 5.4. it is said that the exercise of patience brings forth experience (mark it) by exercising patience under the cross, we come to such a a particular and experimental knowledge of our own weakness by nature, and of our strength by grace, and by the assistance of God's spirit, as we cannot possibly have by the doctrine of patience.

We see then that by serious meditation on things taught & by exercising that grace that is made known unto us by the ministry of the word, we may add a further measure in regard of our particular knowledge, [Use.] and use of the same and this duty is worthy to be thought upon, the most of us are defective in it, we are so far from adding any measure, and abounding in faith or other grace, as that we retain not things received, but let them slip and run out of our minds, yea it may be we never thought this to be our duty, to add anything to that we are taught, indeed (as I said) we are not to add any new thing unto it of our selves, but yet we are by good means to go on to a further increase of our particular knowledge, and use of things taught, and to help us forward in this, consider we these two things.

First, all the grace, and all the faith we have, or can reach unto, is little enough in time of temptation, when there comes a trial of our faith, patience, meekness, humility, or any other grace that is in us, we shall find, that all we have is little enough, even holy Job, though he had a great measure of patience, yet he found it too little in time of his greatest trial.

Again consider we, that if we rest in that we hear and learn by teaching, and labor not to add unto it a particular knowledge and use, surely our knowledge may end in ignorance and prophannes, for such knowledge is either conceived by the strength of natural understanding, or at the most, it is but a general illumination, and common to us with the reprobate, & if we go no further, it must needs fail in the end, & by the just hand of God fall either into ignorance or profaneness, our Savior saith Math. 13.12. whosoever hath not (that is) as appears by the circumstance of the place, hath not more then a general illumination, from him shall be taken away, even that he hath even his gifts of nature, as understanding, dexterity of wit, and the like; let it therefore be thought on, that the greatest measure of grace is little enough in the time of trial, and if we rest in that we learn by teaching, our knowledge in the end may fall into ignorance or profaneness.

Yea we may be left not only destitute of heavenly graces, but by the just hand of God, be stripped and deprived of the good gifts of nature. Let us therefore be stirred up to labor, both by serious meditation on things taught, and by exercise of that grace that is made known by the word, to gather more particular knowledge, and use of faith, or any other grace, then possibly we can come unto, by hearing the best teachers.

The next thing hence offered to our consideration, is from the word here used (abounding or exceeding) for the word signifies not, that there can be any excess of faith, or any other grace, as the Papists writing on Acts. 17.22. foolishly define superstition, to be an excess of religion, but that we are not to content our selves with a small measure or mediocrity of faith, but to labor for a plerophory, for store and plenty of Faith?

Hence then we see, what is a lawful desire and seeking [Doct. 7] of abundance (namely this,) we may lawfully labor and use all good means to abound, but wherein? not in wealth and outward things, we are not to seek for such things more then necessary for nature and person, but we may lawfully use all good means to increase in faith, and inward graces of God's spirit, yea it is our duty so to do, as the Apostle exhorts, 1. Cor. 15. last verse, therefore my beloved brethren, be ye steadfast, unmovable, abundant always in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord; the reason is plain (namely) this.

Because the greatest measure of grace we can reach in this life, is not more then necessary to salvation, [Reason.] as the least measure truly wrought may be sufficient, so the greatest measure is not more then sufficient, therefore we may lawfully, and it is our duty to use all good means to increase in faith, and in the fear of God, and in other graces a duty never more needful to be urged then in these days.

Now most men have their desires and affections set on the world, and greedily hunt after abundance of riches, [Use.] and honors, such as have plenty are never satisfied, such as are poor, esteem them that have plenty most happy, and so everyone almost labors to gather riches to himself, but not to be rich in God as our Savior speaks, Luke the 12.21. to heap up, if possibly he can, though by unlawful means abundance of wealth, and riches, but few or none seek after the true riches and treasures, after abundance of spiritual gifts and graces which indeed ought to be sought for above all the wealth in the world, & to this end we are to disburden our selves of care and greedy seeking after the things of this life; the thorny cares of this world choke the seed of the word, and make it unfruitful, Matthew 13.22. yea such as have abundance of riches and outward good things, ought to spend more time, more care and labor in seeking after grace and spiritual things, then they who are in poverty, and want things needful,

Thus much the Apostle teacheth us, 1. Cor. 7.21. when he saith to the servant, if thou mayest be free, use it rather, such as have plenty of wealth, have or may have more freedom to attend on holy exercises, therefore they are to give more time to attend on the means, effectual for the working and increase of grace in them, and if thou beest poor, yet seek for abundance of grace, if thou attain that, thou art richer then the richest in the world, wanting grace, and to stir up everyone to labor▪ after plenty of grace, if thou beest rich, consider that thy life standeth not in thy abundance, as Christ himself saith, Luk. 12.15. if thou hast no more care to be rich in grace; as thou art [ 1] rich in outward things, thy judgment and condemnation shall be the greater in regard of thy riches, if thou be poor, and hast no care to seek after grace, (of which sort there be too many) thy poverty is then a curse unto thee, and but a beginning of a further woe and misery, and the Lord hath begun to sit in judgment against thee already.

[ 2] Again, let us all, both rich and poor, consider that this one thing (namely) seeking after grace, is absolutely necessary, Mary's part Luke 10.42. though the entertaining of Christ was as necessary as any outward business, yet it was not necessary in comparison of that one thing, for without this a man cannot be saved, which he may without anything else having this. Let us therefore in the fear of God be stirred up, not so greedily to hunt after the things of this life, but to labor and seek after this one thing, so absolutely necessary to our own salvation. Let us never rest till by the use of good means, we attain to a plentiful measure of grace, and by the spirit of grace be transformed into the image of Jesus Christ.

Come we to the last words (with thanksgiving) the doctrine offered unto us, hence is this.

That as we abound in faith, so are we to abound in [Doct. 8] thanksgiving to God, or (to deliver it positively) the proposition may be this (the words will bear it) as many as abound in faith, they also abound in thanksgiving to God, it is not possible that any should have much faith and little thankfulness to God for his mercy, the woman in the Gospel being assured of much mercy in the forgiveness of many sins, returned much love to Christ Luke 7 47. and certainly, if there be in the heart abundance of faith, a plerophory, and full persuasion of God's [Use. 1] mercy, it will set the head on work, and make a man say with David, what shall I render unto the Lord for all his benefits towards me, yea it will make him keep a continual remembrance, with a serious acknowledgement of God's mercy towards him, and to dedicate and consecrate his body and soul, and all that he hath, to the honor and service of almighty God, for that is true [Use. 2] thanksgiving to God. Let no man then deceive himself, but take it for an infallible rule, that according to the measure of our faith, will ever be the measure of thanksgiving.

And again, according to the measure of our thanksgiving to God for his mercy in Christ, so is the measure of our faith, and remember withal that if our thanksgiving to God be not greater for his mercy in Christ, then it is for other blessings vouchsafed, we have no faith at all, happily we can open our mouths and bless God for our health, our wealth, and other outward good things, (which is commendable indeed) but if we have not our hearts more enlarged, if we cannot more bless God for the work of faith in our hearts, by the ministry of his word, and for his mercy apprehended in Jesus Christ our hearts are not right within us, for that is the greatest blessing of God that can be vouchsafed in this life, and if we be more thankful for other blessings then for that, we have as yet no apprehension of God's mercy in Christ at all.

Examine thyself therefore whosoever thou art, hast thou no thanksgiving to God for that excellent gift of faith apprehending the mercy of God in Christ, or less thanksgiving for that, then for other inferior gifts? certainly then thou hast no faith at all.

And again, hast thou thine heart enlarged, is the very joy of thine heart, and canst thou more delight to bless God for his mercy apprehended by faith in Christ, then for any other good thing that is a sure argument of a sound faith, yea, that is a great argument that faith doth inwardly abound in thine heart, and then thou mayest justly rejoice and say, blessed be God my faith increaseth, and I shall certainly go on daily to a clearer sight of God's mercy in Jesus Christ, and in the end be made truly conformable to my head and Savior the Lord Jesus.

In this verse the Apostle returns again to that general proposition.

That all things out of Christ in the matter of salvation are mere deceit and vanity; and here he comes to a more particular handling of it, laying before the Colossians the special means used by seducers to deceive them, and to draw them from Christ, and to thrust, upon them other things besides Christ, that is the general matter contained in this verse.

Now this matter is expressed & laid out in these particulars. First in a caveat and premonition forewarning to take heed of seducement; which seducement is set forth by the nature aed force of it, where it takes place, that it is of a corrupting and spoiling nature, in these words beware least there be any that spoil you.

Secondly, in a special mention of some particular means whereby seducers use to deceive (namely) these three

First, philosophy which is further by way of explication, said to be vain deceit.

Secondly the traditions of men.

Thirdly the rudiments of the world.

Then in the last words of the verse, the Apostle doth oppose to all these corruptions, a general refutation, that these things must needs be false, deceitful and of a spoiling nature, because they draw men from Christ, and from seeking happiness and salvation by Christ alone, this is implied in those last words (and not after Christ.)

Come we to speak of the Apostles caveat and premonition, together with the first particular means of seducement, used by seducers, in these words), Beware least there be any man that spoil you through philosophy, and vain deceit. Beware, the original word signifieth see, or look, it is a word proper to the eyes of the body, but here transferd to the mind; and the meaning of the Apostle is, let there be in you a vigilant care and diligent heedefulnesse; (spoil you) this word is metaphorical, borrowed from thieves and robbers, who come upon a fold of sheep, take and bind the sheep, and carry them away as a prey, and the meaning is, beware least there be any that cease upon you by imposture and seducement, and bind you, and carry you away from the true faith of Christ, as a spoil, as a prey, and a booty; (philosophy) this word properly signifieth love or study of wisdom, but it is here put to signify doctrine fetched from Heathen wise men and from their books and writings containing the knowledge and science of natural and moral virtues, and least the Apostle should seem generally to condemn all such knowledge, both moral and natural, he adds further as a restraint (and vain deceit) (that is) such doctrine fetched from Philosophers and Heathen wise men, as is a vain and pernicious seduction, and drawing out of the way, for so the word translated (deceit) signifies even a drawing out of the way from Christ, & his true doctrine into errors, and in the end to destruction, thus then are these words to be conceived, as if the Apostle had said.

[Doctr. 1] Now from the first word of this verse (beware) we are taught that heed and circumspection, is needful, in respect of deceivers and seducers, we are to take heed of such as go about to corrupt our faith, and our religion, and to draw us into error, yea, though we be such as are well grounded in the truth, yet are we to take heed of seducement and drawing away, the Apostle witnesseth of the Colossians verse 5. that they were steadfast in the faith, yet he thought it meet to give them this caveat, beware least there be any that spoil you, &c. Hence it is that he saith, Phillip. 3.1. it grieved not him to write to them of that Church the same things, for he knew it to be a sure thing, even a thing tending to their confirmation & strēgthning against seducers, and then he subjoins a tripled premonition, Beware of dogs, beware of evil workers, beware of the concision: giving us thereby to understand, how needful it is even for such as are well instructed, having been often taught the same things, to look about them, to take heed of the deceit of false teachers, for indeed the Lord who hath the ordering, and doth ever order the malice of Satan, for the good of his Church, doth suffer Seducers in the Church, for the exercise of the faith and patience of his chosen, and for the manifestation of such as be sound in the truth. 1. Cor. 11.19. Therefore they that be most sound in the truth, are to be wary and to take heed of seducement.

It were easy further to show the necessity of this duty, [Question.] but the question may be, how this is to be done, and how we shall take heed of such as seek to draw us to error.

To this I answer, [Answ.] that first we must learn to disce • ne and know them.

Alas may some say, [Quest.] how shall we that are illiterate and unlearned know them? they can transform themselves into the likeness of true teachers, as Satan can change his color, and transform himse • fe into an angel of light, so can his ministers, 2. Cor. 11 14.15. how then shall we know them?

Ans. [Ans.] I have heretofore shown, in a word therefore to recall it, we shall know them by their proper fruits, I mean by their fruits not as they are Christians, but as they are teachers, that is, by their doctrine, if their doctrine be consonant and agreeable to the written word of God, and grounded on Jesus Christ incarnate, with due respect of his glory, and set before us spiritual worship of God, agreeable to his nature and will, then is the teacher a true teacher: but if the doctrine either dissent from the word of God, or anything derogate from the glory of Christ, or urge upon us an outward worship, standing in outward rites and ceremonies, then is the teacher a false teacher, and having found him out so to be, and discovered him, we are in the second place to avoid him Rom. 16.17▪ I beseech you mark them diligently, which cause division and offenses, contrary to the doctrine ye have lear-and avoid them, yea, a false teacher being known to us we are to avoid the very breath of him, we are to give him no entertainment, [Use.] nor receive him to house nor bid him good speed John. 2. Epist. 10. we are to admit no conference, nor speech with him, as some foolishly do, presume on their own strength; for if we so do, we break the commandment of God, who hath said, receive not such a man to house, admit no familiar conference with him, & tansgressing the commandment of God, can we have any assurance of preservation, that we shall be kept from hurt by such an one? no certainly, we pass the bounds God hath set about us, we are out of the way, God hath appointed us to walk in, and we can have no assurance of his protection; let us therefore labor to discern and know seducers, and when we know them, let us be careful to avoid the very breath of them, let us not suffer them to come near us, least so doing we not only confirm them in their sin but bring our selves within danger of infection by them: yea, as the Apostle saith, to be made a prey or a spoil unto them, & consequently a prey to the teeth of the Lyon, even that roaring lyon the Devil, who walketh about seeking whom he may devour.

The next thing we have here to observe, is the nature and force of seducement, where it takes place, that it is of a spoiling nature, therefore the Apostle saith not (Beware least any seduce you) but least any spoil you; the point of [Doctr. 2] tnstruction hence offered, is thi • .

That where deceivers, teachers of error, fasten upon any person or people, they spoil them, they carry them away from the truth, as the bear, wolf or lyon carry away their prey which is not able to resist them, 2. Cor. 11. The Apostle painting out the manners of false teachers, and by way of exprobration, reproving the Corinthians for suffering them amongst them, saith thus; ye suffer even if a man bring you into bondage, if a man devour

Whence it is clear that where teachers of error are suffered, they bring men into bondage, they spoil and devour them. Act. 20.30. the Apostle saith to the elders of Ephesus, of your own selves, shall men arise speaking perverse things, to draw disciples after them; the words carry this sense, that false teachers rising up amongst them, and speaking perverse things, should so far prevail with some, as they should make them (as it were, swear unto their opinions, thus indeed did the Arians the Donatists and other heretics in succeeding times, as might be shown at large.

First, therefore this may serve to make us cease from maruelling [Use. 1] that some persons who are seduced by deceivers, & drawn away to papisme to brownism or the like, become willful & obstinate in their errors; here is the reason of it, false teachers have spoiled them, & made a prey of them & hold them so fast, that a good shepherd may happily take out of the mouth of the lyon, two legs, a piece of an care, as the Prophet speaks, Amos 3.12. but the greatest part they will hold without rescue or recovery, yea, lamentable experience shows, that where deceiving Jesuits & popish priests fasten upon poor silly souls, they cease not only on their minds, in corrupting them with error, but upon their very willes, so that, talk with them, & you shall find though they seem willing to be resolu'd, & to learn the truth yet they will not, but when they hear a reason, which they cannot answer, instead of yielding, they say, were such and such here they could answer you, in this case, they do as Pharaoh did, Exod. 7.11. who when himself could not tell what to say, to so manifest a sign as was wrought by Moses and Aaron, yet he persuaded himself his wise men & his enchanters could, and send for them he will, to see what they can say, rather then yield to the work of God, and thus do many seduced persons, when they know not what to answer themselves, yet they think that such and such can, and so they continue willfully blinded and hardened in their errors: Let us not therefore marvel when we see persons seduced, by popish enchanters, having been dealt withal, by such as are able to convince them, still willful and obstinate in their errors, and hating to be reclaimed, deceivers have taken them, and carried them away as a booty, and hold them fast under their power, and by their iugglings, have not only shut up their eyes, that they cannot see the truth, but by the just judgment of God, have bound up the power of their willes, so as they will not be made to see it when they do see it.

[Use. 2] Again it being so, that where deceivers fasten on any people or person, they spoil them; let this teach us not only to avoid seducers, but to affect the truth, and to receive the truth in love of the truth, for indeed because men receive not the love of the truth hence it is as the Apostle hath taught us, 2. Thess. 2.11. that God sends them strong delusions to believe lies, even such delusions as strongly deceive them, and strongly hold them, being deceived, for so much the words do import 〈 in non-Latin alphabet 〉 . That the Lord sends upon them such errors as not only prevail with them, but are powerful and strong to hold them, having erred, so as they have neither power nor will to wind themselves out, but think themselves in happy case and right, when they are most wrong, and so go on stiff and stubborn against the truth, and against their own good, till they perish and be damned in hell, let this be thought on, and let it stir us up to receive the truth in love of the truth, and to testify our love to the truth.

Let us hate and detest all contrary error, as David saith he did Psal. 119.104. having gotten understanding of the truth, he hated always of falsehood.

Come we to the first particular means here set down whereby seducers use to prey upon poor Christians (namely) philosophy and vain deceit, the Papists in their notes on this place, charge us to be such as advance philosophy above the due place, and say we have no other argument against the real presence in the Sacrament of the Lord's supper, but such as are borrowed from philosophy, concerning quantity, place, position, dimensions, sight, taste and other straits of reason, which indeed is a mere cavil and standerous imputation, for we have many other arguments against that carnal presence both out of Scripture and out of ancient Divines, and again, we bring no arguments out of philosophy, but such as have ground in Scripture, the Scripture teaching that Christ was truly incarnate, and had a true body like unto ours, had all the essential properties of a true body, we hence conclude according to the rules of philosophy, that his body is visible, circumscribed, locally and present only in on place at one [Doctr. 3] time the ground of our argument is from Scripture and nor from philosophy thus far we consent with our adversaries, that a doctrine grounded on philosophy is a means of seduction & drawing out of the way from the truth of religion, that is clear from these words of the Apostle, & the reason of it is manifest.

Because the wisdom of man is blind in matters of religion, [Reason.] as the Apostle saith Rom. 1.22. when the Philosophers, and wise men among the heathen professed themselves to be wise in matters of faith and religion, they became fools; therefore a doctrine grounded on their writings must needs be a means of seduction and drawing away from the truth into error. And this we may easily retort and turn back upon the head of our adversaries especially the school Divines amongst them, who ground many doctrines on Philosophy as justification by inherent righteousness, freedom of will and diverse others.

Let the use of this be thus much unto us, let it teach us to look to the ground of every doctrine tendered unto us that it be grounded on the written word of God the foundation of all true faith and learn we to suspect speeches clothed in philosophical habit, under them many times lies hid much corruption. Let us not then receive things offered unto us in that manner hand over head but with examination. I deny not all use of philosophy, there may be good use of it in divinity.

And I will now briefly show how far forth philosophy is pernicious and hurtful to religion, and how far forth it is not.

First therefore know that philosophy & the learning of the heathen is hurtful to religion, in that it puts down some things utterly false and against the word of God as the eternity of this world, that chief happiness is found in civil virtue, that virtue is nothing else but a mediocrity or moderation of natural affection without renovation or change of them by grace and such like.

Secondly, it is pernicious to religion, in that such things as have their truth in philosophy and nature are abused to overturn or corrupt some truth in religion, for example, that of nothing, nothing is made; it is true in nature and reason, but it is false in divinity and religion, that teaching us that God made all things of nothing, that from a privation to an habit there is no return, hath some truth in philosophy, but in religion it holds not true, because from death to life there is a return, and there shall be a resurrection of the body; that the justice and righteousness by which a man is just and righteous is formal inherent in himself not in another, as wisdom or learning is in him that is wise or learned is true in philosophy, but false in divinity, because the justice and righteousness by which we are just and righteous in the sight of God, is not inherent in us, but it is the righteousness of Christ imputed unto us, many other instances might be given, but these may sufficiently clear it, that philosophy is dangerous to religion in that such things as have truth in philosophy are abused to overturn or to corrupt some truth in religion.

Now on the other side, philosophy and the science of natural things and moral virtues delivered by Heathen men is not hurtful to religion in things there truly delivered and used as a servant unto divinity, and so as it may be a means to further us in the knowledge of God, and of heavenly things, for certainly the knowledge of natural things and moral virtues may help in the knowledge of things heavenly & divine, the Scripture it self doth sometimes send us to the teaching of nature, and of natural things, 1. Cor. 11.14. saith the Apostle, doth not nature it self teach you, that if a man have long hair, it is a shame unto him, Christ himself sends his followers to the fowls of the air, & to the lilies of the field to learn that excellent point of the providence of God, in the preservation of them; the book of Job is full of arguments from things natural to manifest and make known the infinite wisdom & power of God, & there is no doubt, but that Moses and Daniel being instructed in the wisdom of the Egyptians and Chaldeans they made good use of that knowledge, let no man then simply condemn philosophy & all liberal arts & sciences as some foolishly do but so far forth as philosophy puts down things utterly false, or as the rules of it are abused to overthrow or corrupt some truth in religion.

Let us learn to profit by our knowledge of any natural thing, let our knowledge of a thing natural, serve as a step to ascend by, to the knowledge and consideration of some things heavenly and spiritual; for example we know that the eye hath a faculty and power of seeing. Let us thereby be led forward to consider that here is an eye in heaven that sees more.

That in God the creator & maker of the eye, there is a power of seeing all things. Thus did David reason, Ps. 94.9. he that formed the eye shall he not see, he riseth up from a consideration of sight given to the eye, to consider the all-seeing eye of God's providence; we knowing that there is in man a conscience that doth check him for notorious known sins (as it doth if it be not hardened and cast asleep by custom of sin.) This ought to lead us a long to consider of a judgment to come, that there shall be a time when God will bring all to judgment. Even our meat, drink & apparel, are to put us in mind of the necessity of the food of our souls, and the inward hablements and clothing of the soul, yea, the grass of the field, and the flowers of our gardens flourishing for a time, and then fading away, are to put us in mind of the short continuance and fading state of our lives, thus doing we shall walk in earthly things and have heavenly minds, and make a right use of our philosophy, even of our contemplation & knowledge of natural things.

Observe with me one thing further from these words (namely) this, that the Apostle calls philosophy, the best learning of heathen, thrust upon men in respect of true comfort & salvation, not only a deceit, but vain deceit, a vain thing, such as hath not in it that soundness of comfort that is happily expected by it, hence we are taught.

[Doctr. 4] That the greatest knowledge a man can reach unto in human learning if he rest in it, & look for true comfort by it, it will disappoint him, if a man think himself happy & lift up himself in regard of his excellent knowledge gotten by his natural wit, & by study of the best human learning he deceives himself, he shall vanish away in his own speculation, for why? true saving & lasting comfort is not there to be found, it is only found in the knowledge of the word of God, which is therefore called, and that by way of exclusion shutting out true comfort from any other word, the word of comfort, & the word of life. Hence it is, that the Saints of God have ever found such delight and sweetness in the word of God, as they have preferred it before the sweetest things, & made it the very joy of their hearts.

The knowledge that men of the best wits, and by the greatest study come to by human learning cannot minister to them any true comfort in time of their outward pressures and in time of their troubles, that lie on their bodies, it can only tell them this or that trouble is to be born with patience, because there is a necessity of the bearing of it, being laid upon them, there is no remedy but they must bear it, or it may be, it can go thus far, as to tell them that God will have it so, but their knowledge they have by human learning cannot show them in that trouble, the good and holy will of God, and the love of God even in that trouble & that God is still the same good God unto them in afflicting of them that he was before he laid that affliction on them, thus far it cannot go, in regard of outward trouble, much less can it yield true comfort in anguish of soul or perplexity of mind and conscience.

Now then this being so, that the greatest knowledge [Use. 1] a man can attain by human learning will disappoint him, if he look for true comfort from it in time of need, let them as many as take delight (I will not say in reading of vain and frivolous tales, but in reading true human histories of this Kingdom or any other (which I speak not against, it is a commendable thing to read them) but this I say, let such as take pleasure and delight in reading of them, learn to moderate their delight, and let them take heed they be not carried away with too much delight in reading of them, it is the corruption of our nature, to be too much tickled with delight, & to place a felicity in reading such histories, and so to spend all the time we have to spare in reading of them, but let us learn thus to think with our selves, will the knowledge I get by reading those stories stay me in the day of my trouble? will it comfort me in the hour of my death? then it is a sure thing, then is it comfortable indeed, but if upon due consideration we find it to be vain and empty of all such comfort, and that if we rest upon it, we wait upon a lying vanity and forsake our own mercy as the Prophet speaks Jonah 2.1. Then let us take less delight in turning over such books & seeking after such knowledge, and let us labor to have our hearts possessed with greater delight in reading of God's book which is the volume of true comfort, & will furnish us with such comfort as will stand by us in all times of trouble & distress either of body or mind both in life & death

[Use. 2] Again, it being so, that the greatest knowledge a man of excellent wit & with great study hath gotten out of human writers, even out of moral philosophy which seems to teach the way to true happiness is not able to yield him any dram of true comfort in time of trouble, what comfort then can such persons find as rest in their natural knowledge I mean in that knowledge they have only by their mother wit, some persons will freely confess they are not book-learned, and indeed they have not any jot either of human or divine knowledge which they ought to have, & might have had by the means long continued amongst them they know not the distinction of the persons in the trinity, or at least cannot distinctly tell what any of them hath done for them, they are not acquainted with the properties of God nor with his actions, they know not his truth, his justice, his power, his mercy, & other his attributes as they are made known in his word, happily they know them as they may be known by the light of reason, & so did the Heathen, as the Apostle witnesseth, but alas that is a comfortless knowledge serving only to leave them without excuse, let such as bless themselves in their natural knowledge, such as content themselves to know God & the things of God as they may be known by a natural man, let them consider that when trouble comes upon them, they shall be left destitute & void of comfort especially when trouble of mind comes, they shall then have nothing to oppose to the accusatiō of a guilty conscience, nothing to the burning wrath and fearful displeasure of God, but shall lie open to fear, trembling & desperation to voluntary death, yea, to lay violent hands upon themselves.

Let these things be thought on, and let them stir us up not to rest in such knowledge of God and the things of God, as we have by the light of nature, which is comfortless, and will then disappoint us of comfort, when we have most need of it, but let us labor for that knowledge which is offered and may be had from the word of God, which will be sure to afford us true and sound comfort, even in the greatest conflict of mind and conscience that can befall us.

Come we to the second means used by seducers to deceive [Means. 2] (n) the traditions of men, through philosophy and vain deceit through the traditions of men, by traditions, &c. The Apostle in this place means such doctrine, rules or precepts as were merely devised by men either contrary or [Doctr. 5] beside the written word of God, in the case of religion, we may find Mat. 15.9. that traditions are called men's precepts or rules, merely invented by men, & ver. 3. such as cross & thwart the commandments of God, such as be contrary, or at lest besides the written word of God, hence then doth the Apostle give us this conclusion.

That such doctrines in the case of religion are as mere inventions of men having no ground in the written word of God, they spoil such as embrace them, and draw them away from the truth into error, the reason [Reason.] is plain. because

The written word of God is a perfect rule both of faith & manners, & contains all things needful to be known, believed or practiced, it is suffi • iently able to make us wise to salvation these things are written, that ye might believe that Jesus is the Christ the son of God, & that in believing ye might have life through his name, and the Apostle saith, whatsoever things were written aforetime were written for our learning, that we through patience & comfort of the Scriptures might have hope: therefore any doctrine added to the doctrine of the word, it being so absolute in it self, [Use.] must needs be a drawing away from the truth into error, now such are the unwritten traditions of the Papists, their doctrine touch • ng their masses, trentalles, dirges, half communions, invocation of Saints, adoration of images, hallowing of bread, water, oil, crossings, ceremonies & many more of that stamp, they are all mere inventions of men, and such as embrace them, are drawn from the truth to error; but the Papists plead and say, these things are not so to be taxed as me • e inventions of men.

Because (say they) they were not ordained by mere human power, but by Christ his warrant and authority, by such as are placed over his Church, of whom he saith, he that heareth you heareth me, and he that despiseth you despise • h me, they are appointed by the holy Ghost joining with their Pastors in the regiment of the Church this is their color they set upon them, but to take from them this shift.

[Ans.] First, they are never able to prove that their teachers have Apostolical power and authority, the same that the Apostles had, and that they are simply to be believed in that they teach, that is a priueledge & prerogative belonging only to the Apostles, the planters and founders of the Church of the New Testament.

Again, it is true indeed, Christ saith, he that heareth you heareth me &c. but how? so long as they teach nothing but that Christ hath taught; he doth not assure us, whosoever heareth man being called to teach, heareth him simply whatsoever he teach, but so long as man preacheth God's word and that appears John. 14.26. the comforter which is the holy Ghost, whom the father will send in my name he shall teach you all things, and bring all things to your remembrance, which I have told you Christ there promiseth that his spirit shall suggest to the minds of his disciples all things, which he had taught them, and not any new doctrines, therefore the Church of Rome cannot free their unwritten verities from being found mere human inventions, and we are to avoid them as things that will spoil and draw us away from the truth into error, & embrace only such doctrines, as are grounded on the written word of God, which is perfectly able to make us wise to salvation.

Now to the third means used by seducers to deceive [Means. 3] (namely) the rudiments of the world, according to the rudiments of the world, and not after Christ.

These words if they be considered with the former they have respect unto them on this manner, that the traditions of men were according to the rudiments of the world according to the rites of the ceremonial law so indeed were the traditions and rules of Pharisees touching washing of cups and platters and the like, but these words besides the relation do imply that the rudimēts of the world are hurtful, and so I make them a third means used by seducers to deceive.

Now the word translated Rudiments doth properly signify elements, and by rudiments or elements, we are to understand the legal doctrine of Moses in the Old Testament, the rules and precepts given by Moses touching circumcision Jewish sacrifices, and concerning many rites & ceremonies among the Jews as the eating of certain meats and abstaining from other, the observation of days and times, wearing of this or that kind of garment. Now these legal precepts and rules are called by the Apostle, rudiments or elements by way of similitude, either alluding to the four elements of the world, fire, air, earth & water, whereof all perfect bodies under the heavens are compounded or rather indeed, to the first elements of the instruction of ch •• d • en to the letters the A. B. C. or primar, wherein little children are first instructed and thence led forward to the exercise and study of more excellent learning such were the legal precepts touching circumcision, Jewish sacrifices and the rites among the Jews they were but as the A. B. C. the first letters wherein the Jews were trained up as children for a time till the coming of Christ. At which time was revealed both to them and the whole world a more excellent doctrine, and that this is the allusion of the Apostle appears plainly, Gal 4.3. where speaking of himself and all the Jews under the law, he saith, when we were children, we were in bondage under the rudiments of the world.

Again these legal precepts are said to be rudiments or elements of the world, because they were concerning outward and visible things. Thus then are we to conceive these words of the Apostle, According to the rudiments of the world, as if he had said, according to the precepts and rules given by Moses touching circumcision, Jewish sacrificies, and many outward rites among the Jews which were but as a Paedagogie or an A. B. C. to instruct the Jews only for a time, till the coming of Christ at which time was revealed a full and more plentiful doctrine.

[Doctr. 6] Now here first let it be considered of us, that these words of the Apostle do imply that the legal rules and precept given by Moses teaching circumcision, Jewish sacrifices and and services under the Law may be a means to spoil people or persons, and to draw them from the truth of religion and from Christ to perdition, therefore the Apostle gives warning to the Colossians to beware least any spoil them, not only by the rules of philosophy and traditions of men, but through the rudiments of the world, through the paedagogie and childish elements of the ceremonial law these being as pernicious and dangerous as the other.

[Question.] Now it may be demanded how the rule, and precepts, and the Law and ceremonies given by Moses being part of the written word of God should be dangerous.

I answe e, [Answ.] when things there prescribed are thrust upon men as things of necessary use and observation as needful to be observed, together with faith in Christ, and that appears both by the context and discourse of this place, and by other places of Scripture, Galat. 5.2. saith the Apostle; behold, I Paul say unto you, that if ye be circumcised, Christ shall profit ye nothing. It is a speech full of power, wherein the Apostle sets his authority given him by Jesus Christ, against the authority of all that teach the contrary, whosoever they be. Behold I Paul who am an Apostle, and have authority to publish the Gospel, say unto you, whosoever saith to the contrary, if ye be circumcised, if ye think circumcision of necessary use with faith in Christ, in the matter of justification, (for that is the argument there handled by the Apostle) I tell you Christ shall profit you nothing, you shall have no benefit nor comfort by his death, passion, resurrection or anything he hath done; a plain proof of this, that the Law of ceremonies given by Moses, is hurtful and pernicious, when things there prescribed are urged, as things of necessary use to salvation together with faith in Christ.

And the reason [Reason.] of this is, because things there commanded are abrogated and taken away by the coming of Christ, not in respect of signification and Scripture, for they may still instruct us concerning Christ, but in regard of use and observation, therefore to hold and use them as things of necessary use, together with faith in Christ, is a means to make Christ unprofitable unto us, [Use.] yea to draw us from Christ to perdition. The knowledge of this point may thus profit, not only to let us see that we are free from the observation of Jewish ceremonies, and that there is an abrogation of them, but it may further serve to discover vn • o us that the holy things of God, such things as have full ground in the word of God, yea things of divine institution, being extended beyond their right use, they become pernicious and hurtful, yea means to carry us away, as a pray from Christ to everlasting destruction; thus the Sacraments which God hath ordained to be signs and seals of his covenant of grace, if they be reached out as they are by the Papists to further use as to be Physical causes of grace to be things that contain and give grace to the receivers by the very act and work of receiving they become dangerous things, and instead of ministering comfort they become means to make Christ the fountain of all comfort unprofitable unto us.

I might yet further insist in the fruits and works of the spirit, as prayer, Alms-deeds and such like, yea faith it self extended further then to be an instrument apprehending God's mercy, and the merit of Christ to justification, to be a meritorious and deserving cause of justification and salvation becomes dangerous and deadly, and this is carefully to be observed of us, for it is a subtlety of the Devil, when he cannot make men lightly to esteem the holy things of God, and to use them for fashion or custom, then to be tempering with them on the other hand to make them to extend them to further use then God hath appointed, thus he dealt with Christ our head in his temptations, as appears Matth. 4. by conference of the third and sixth verses, when he could not weaken his faith in the providence of God, and make him distrust, then he labored with him to extend his trust in the act of it too far, even to presume on the providence of God, and to neglect the means, thus no doubt he will be dealing with the members of Christ, we must therefore labor to know and discern the right use of all holy things of God and to take heed that the Devil or his instruments prevail not with us to extend them beyond the same for so doing we do not only abuse the holy things themselves, and make them unprofitable unto us, but they become means to spoil us, to draw us from Christ and make his death and bloodshedding, his resurrection, his victory over sin, death, and the Devil, utterly void unto us, and yielding no profit nor comfort unto us at all. We are further to mark, that the Apostle calls the legal doctrine of Moses rudiments or elements, or the a b c, of the law, and that in respect of the more full and perfect doctrine afterward revealed in time of the Gospel, hence we may take out this conclusion.

That the teaching under the Law was nothing so [Doctr. 7] excellent as the teaching under the Gospel, they that lived in time of the Law were but as young scholars in some petty school, we that now live under the new testament, are as students of some famous university, we by the teaching of the Gospel are led forward to more excellent learning, and more is revealed to us, then to them that lived in time of the old testament, and this is clear by many places of Scripture, we find it to be one main difference between the Law and the Gospel, that the Gospel is a far more excellent and glorious light then the Law, 2. Corinth. 3. from the sixth verse to the end, the Apostle doth prefer the excellency of the teaching of the Gospel, before the doctrine of the Law in many respects.

But happily some will object and say this seems not true for Abraham and the Prophets had more revealed unto them, then the best of us, [Object.] yea then the best that have lived since the coming of Christ in the flesh, excepting the Apostles who were immediately taught by Christ, therefore they were not abcedaries or young scholars in respect of us?

To this I answer it is true indeed, [Answ.] if we compare person with person, as Abraham with someone now or heretofore living since the coming of Christ. Abraham is not a child in respect of such an one, but if we compare church with Church, the Christian Church under the new testament with the Church of the Jews under the Law, we shall find that the Christian Church doth far exceed the Jews in respect of revelation and excellent knowledge, hence it is that our Savior saith, Luke 10.24. that many kings and Prophets desired to see the things manifested by his coming and saw them not, and the Apostle, 1. Pet, 1.11.12. saith, that the Prophets inquired and searched, when or what time the spirit which testified before of Christ, which was in them should declare the sufferings that should come unto Christ, and the glory that should follow, unto whom it was revealed, that not unto, &c.

This then remains a true conclusion, that the teaching under the Law was not so excellent as the teaching under the Gospel, they that lived in time of the law were but as petties and young Scholars in respect of us that live under the Gospel. Now then is the teaching under the Gospel more excellent then the teaching under the Law? is more now revealed to us by the Gospel then to the fathers of the old testament in time of the Law? then certainly our knowledge must be answerable, [Use.] we must exceed them in the knowledge of the mysteries of Jesus Christ, the rule is general, to whom much is committed, of him much shall be required according to the means vouchsafed, so shall be our account returned, ignorance now in the clear light of the Gospel is a most heavy and fearful sin, it might in some sort excuse them that lived under the Law, but now it is inexcusable, now it leaves men void of excuse, ignorant persons have now nothing to plead for themselves, and that the ugly shape of this sin may further appear unto us, consider we that ignorance now in time of the Gospel, it is an argument of hardness of heart, we know that a thing that is often exposed, and set before the bright shining of the sun, and neither changed nor mollified is of a stony nature, so surely such as live in the bright beams of the Gospel; and are neither bettered nor mollified by them, are of a most stony temper, yea ignorance now doth not only argue this hardness, but it is more then a probable sign of everlasting perdition, so saith the Apostle, 2. Corinth. 4.3. If the Gospel be hid if the glorious light of the Gospel do not enlighten us, but we continue ignorant of it, it seals up a fearful conclusion against us, that we are such as are appointed to everlasting destruction, especially if we be willfully ignorant as many are, who in respect of time and means might have been teachers as the author to the Hebrews saith, cap. 5.12. and yet had need to be taught the first principles of Christian religion, they are behind the Jews they know not their letters the rudiments and first principles of the word of God, and can they look to be saved? certainly no, continuing in that state they cannot, their state is worse then theirs of Sodom and Gomorrhah, it is the sentence of Christ himself, Matthew 10.15. Let it then stir them up to use all good means to come out of their blindness and ignorance, yea let such of us as have the greatest measure of knowledge learn in respect of the clear light of the Gospel to bewail the remnants of ignorance that be in us and be careful daily more and more to increase in knowledge, that we may be answerable to our means and condition.

Come we to the last words of this verse (and not after Christ.)

These words are apposed to the three means of seducement before specified as a general refutation of them all, and the meaning is briefly this.

That they are not according to the doctrine of Christ in the Gospel, the point of instruction that ariseth hence [Doctr. 8] is this.

That it ought ever to be a probable and sufficient reason to sway with us against any corruption either of life or doctrine, that it is not after Christ, and that it is not according to the doctrine of the Gospel, Eph. 4.20. the Apostle doth use this as a special argument against the corruptions and manners of the Gentiles to dissuade the Ephesians now converted not to follow their fashions he saith that they had not so learned Christ meaning that such things were not suitable to the doctrine of Christ, and therefore to be avoided, and this manner of reasoning we are to use.

[Use.] When we are assaulted by Satan and tempted to any corruption and sin, we are to think and say with our selves, surely this is not according to Christ, and if we have truly learned Christ, it will be a notable means to avoid it, and especially this manner of reasoning is to be used in time of some grievous conflict of conscience, when the conscience wrestleth with despair, when the law accuseth, terrifieth and threateneth the wrath of God, then will the Devil set Christ before us as an angry judge, saying unto us on this manner, this thou oughtest to have done, and thou hast not done it, know therefore that I will take vengeance on thee, we are then to remember that this is not according to the doctrine of the Gospel. Christ doth not speak there on this manner to poor afflicted consciences, he adds not affliction to the afflicted, he breaks not a bruised reed, but unto poor afflicted consciences, laboring under the burden of sin, and Christ himself in the Gospel speaks most lovingly and comfortably, and saith, Come unto me all ye that are weary and laden, and I will ease you, Matthew 11.28. Be of good comfort my son, thy sins be forgiven thee. Matthew 9.2. be not afraid, I have overcome the world, John 16.33. we are therefore thus to reason in time of conflict of conscience, and if we be able thus to do, it will be a notable comfort and refreshing unto us in the greatest conflict that can be.

This verse dependeth on the former as a reason to prove that Philosophy, the traditions of men, the rudiments of the world, and all other things are mere deceit and vanity, and altogether needless in the matter of salvation, and that all things needful to salvation are to be found in Christ, the reason is taken from the sufficiency and perfection of Christ, that in him is all perfection and sufficiency to salvation to be found, therefore all other things are needless, now this sufficiency and perfection found in Christ is propounded in this verse, and applied to the Colossians in the next, and it is not barely propounded in this verse, but laid down in the proof of it, and that from the condition of the person of Christ, that Christ is both perfect God and perfect man, united into one person, and therefore most perfect and all sufficient to salvation, that is the respect that these words have to the former and the sum of them (in him) that is, in Christ (the Godhead) (that is) the very divine essence and nature, not only the grace of God, but the very God of grace himself, the Apostle adds further the fullness of the godhead, thereby signifying the full and perfect Godhead, the perfect substance, nature, and essence of the godhead, and yet further he saith (all) his meaning in that enlargement is this, that the whole perfect essence of the Godhead is in Christ not only perfect wisdom, perfect power, perfect justice, perfect mercy, &c. but that the perfection and fullness of all these together, and of every essential property of the godhead is in him, yea that the same whole glory and majesty of the godhead that is in God the Father is in Jesus Christ his son (dwelleth) (that is) abideth and continueth united forever, the Apostle speaking in the present time signifieth a continual residence and abode (bodily) this word bodily is here used after the Greek phrase, the phrase of the Grecians, who use to put 〈 in non-Latin alphabet 〉 that signifieth a body, to signify not only a thing that hath a true being, as a body hath but a person, & we in our English tongue use the word (body) for a person, as somebody, or nobody, we use to say for some person, or no person; the meaning then of the Apostle in saying (bodily is essentially and personally united to his manhood, that there is a true union of the godhead and manhood in Christ, that they are made one person, and so the essence of the Godhead in Christ, being in it self incorporeal, is after a sort by personal union become corporate, they are the words of the holy Ghost, John 1.14. the word was made flesh, the eternal word the son of God, the second person in Trinity was incarnate and made man, thus then are we to understand this sentence of the Apostle, as if he had said.

In this verse thus laid open and conceived are found most excellent points of doctrine, and before I come to speak of the particular things contained in it, we are briefly to observe and mark the argument of the Apostle, whereby he proves that all sufficiency to salvation is found in Christ, and nowhere else taken from the fullness of the Godhead dwelling in him, for thus reasoneth the Apostle, Christ is true and perfect God as well as man, and therefore a perfect mediator, and all sufficiency to salvation [Doct. 2] is found in him only. Hence we may gather this point of doctrine.

That the ground of all sufficiency in Christ, is his godhead, the godhead of Christ is that which makes him a most sufficient redeemer and Savior, for indeed, hence it is that his blood is so precious, that the shedding of it is satisfactory and meritorious, able by the merit of it to purge, cleanse, and wash us from sin as Saint John saith, 1. John. 1.7. the blood of Jesus Christ his son cleanseth us from all sin; we are to mark his speech, he saith, the blood of Jesus Christ the son of God is that which cleanseth us from all sin, and hence it is even from the Godhead that the flesh of Christ though it profit nothing in it self, yet by virtue which it receiveth from the Godhead to which it is joined by personal union it is the bread of life, and a quickening flesh, John 6.58. yea hence it is that Christ his righteousness, his perfect fulfilling of the Law is available for righteousness, to every true believer, because he is God as well as man, and so not bound to fulfill the Law for himself, but of his own accord he became the end and perfection of the Law, and fulfilled it for righteousness to everyone that believeth. Rom. 10.4. this doctrine is to be thought upon.

And for the use of it, [Use.] it may serve to answer & silence the reasoning of the flesh against the sufficiency of Christ, his death and suffering, for our own corrupt reason will teach us to argue against the sufficiency of Christ, his death after this manner; Christ his suffering was but for a time, and we by our sins deserve eternal death and punishment in hell forever, how then can Christ his temporary suffering answer and satisfy for our deserved eternal punishment, between that which is finite, in respect of time and that which is infinite in continuance, between temporary and endless, there is no proportion? for answering of this cavil of the flesh; the doctrine now delivered may help us, and we are to remember it, in the hour of temptation, we may have need to remember it, therefore let us think on it now before the trial come, that the ground of all sufficiency in Christ is his Godhead, & therefore we are not esteem the merit of his death by the time of his sufferings but by the person who suffered, that Christ who suffered was both God & man, united in one person, & by virtue of his godhead gave power to his death to be meritorious, and of infinite price & value, and hence the Church is said to be purchased with the blood of God. Act. 20.28. & 1. Cor. 2 8. that the Lord of glory was crucified; the meaning of those places is not, that God suffered or shed blood he being impassible, and having no blood to shed, but they do note out unto us the infinite merit and sufficiency of Christ his death in respect of his godhead, that the person suffering being not a mere man but God and man, his death was made infinitely sufficient and effectual by virtue of his Godhead personally united to his manhood, and so was a sufficient satisfaction for the sins of the whole world, and so I come to the particular things offered unto us in this verse, and first we are hence to take knowledge of the perfect deity and godhead of Christ, in that the Apostle saith, all fullness of the godhead dwells in him.

[Doctr. 2] We are taught that Christ is true God, yea of the same most glorous eternal essence and substance with the Father, and he is God of himself, equal to his Father, and this is clear by many places of Scripture, that one is an excellent place to this purpose, Philippians 2.6. Where the Apostle saith that Christ Jesus being in the form of God, thought it no robbery to be equal with God: that is being in the glory and majesty of God, before his incarnation, he knew it to be no violence, injury or usurpation to be equal with God, for he was (in deed and truth) God of himself and of equal majesty and glory with his Father from all eternity. I might further prove this by many reasons as by the prophetical predictions of God's Prophets, spoken only of the Lord of hosts, and applied by the Apostles to Christ; by the works of God truly imputed to Christ, as to make the world, [Reason.] to forgive sins, to know the hearts of men and the like; by his miracles and many moe reasons might be brought to prove the eternal Godhead of Christ, that he is true God of himself, equal to his Father, if it were needful; but come we to make use of this point, and first this being a truth grounded on the word of God, it may not only settle us against many erroneous opinions which I will not now remember; [Use.] but it may serve to clear the doctrine of our Church, from a most vile and slanderous imputation cast upon it by the Papists, they stick not to charge the doctrine of our Church to be faulty in no less then the highest degree of Atheism, because we teach this very point.

That Christ is God of himself, and that he received not his Godhead from his Father. Against this, one in a popish pamphlet cries out & saith, upon this position it followeth that there is neither father nor son in the godhead, & why so? mark his reason, for saith he, according to the common sense (see) common sense is the ground he builds upon in so high a mystery, he only is a true natural son, that by generation doth receive his nature and substance from his Father, if therefore the second person in Trinity did not receive the godhead from the first, but had it of himself as the Protestants do affirm, than certainly he is no true son of the first, and consequently the first person is no true Father, and thus saith he, they overthrow both Father and Son in the Trinity, and are found faulty in the highest degree of Atheism; a foul fault indeed, if it were justly charged upon us, but to clear us from this blot and to answer him. First, it seems this cavilling Sophister cannot or will not distinguish between Christ's god-head & his persō, for we teach that Christ his godhead is of it self, that Christ in regard of his god-head is of himself, as well as the Father, but that his person or sonship (as I may so speak) is from the Father as Christ is the second person in trinity, and the eternal son, so is he from the Father, that is our doctrine, and so the popish argument is not to the purpose.

Again, this cauillers argument stands only on sense, and reason, not on the word of God, and I answer further unto him, that the strict urging of the natural generation of man, as a pattern of the spiritual & unspeakable generation of the son of God is most absurd, for it will make the son a distinct God from the father, yea, it will make Christ an inferior God to God his father, because the father shall have his Godhead of himself, and the son not of himself but of his father, which things are in no wise to be granted we are to renounce them as utterly false, and to hold it for a truth grounded on the word of God, that Christ is true God, yea, God of himself equal to his father.

[Use. 2] For a second use of this point, we are to build up our selves in the comfort of truth, it is a truth full of sweet comfort to as many as truly believe in Christ.

And the consideration of this is, that Christ is true God may minister to them, not only this comfort, that they are made one with him by faith, who is the ever springing fountain of all comfort, who is able to save and deliver them from death & damnation, from the Devil and all the enemies of their salvation, which is a great comfort but it may raise up their harts with further comfort as (namely) this that they are one with him, who is most willing to save them, yea, that will be sure to confer and bestow upon them righteousness and life everlasting, for why? they are one with him who is true God, in whom is all fullness and perfection not only of power, but of mercy and goodness, favor & loving kindness; who is not only most powerful but most gracious & ready to do them good, & will never suffer them to perish, & this is Christ his own argument of comfort and of assurance that none of his shall perish, nor the power of hell ever prevail against them, that he and his father are one. In the two verses before he saith, I will give unto them eternal life, &c. then followeth the ground of all, ver. 30. I and my father are one, as if he had said; I and my father are one in substance, will, power &c. therefore none shall pluck my sheep out of my hand, none shall be able to take them out of my fathers hand.

in him, and need not anything out of him, as a complement of their justification and salvation.

For why, they are perfectly justified by Christ, they have full and perfect remission of their sins, so as there is no condemnation to them, Rom. 8.1. and they are made the righteousness of God in him, 2. Corin. 5.21. therefore they need nothing out of Christ to their justification.

Again, all the works of meditation wrought by Christ are most absolute and perfect, and need nothing to be added and adjoined, as a supplement unto them to make them perfect, for Christ being God and man is a most perfect Savior, and therefore he doth perfectly justify and save all that truly believe in him, the holy Ghost saith, Heb. 7.25. he is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercission for them.

Where then is any place for human merits and satisfactions, surely, there is no place left unto them, [Use.] we truly believing Christ need not to seek satisfaction and remission of sins, anywhere but in Christ▪ in him we have full and perfect remission; the masses, pilgrimages and other works of penance which the Papists hold able to satisfy, do mightiy derogate from the one full, perfect and sufficient sacrifice of Christ once offered upon the cross, Heb. 10.14. with one offering hath he consecrated or (as the word is) perfected forever them that are sanctified that sentence is worthy to be duly considered our meditations are to dwell upon it; with one offering hath he consecrated, and that forever; no need then is there of anything at any time out of Christ, and again consider that the perfect satisfaction made by one offering of Christ belongs to them that are sanctified, that is also to be considered and marked of us to keep us from abusing this doctrine, that true believers need nothing to their justification and salvation out of Christ for our corruption will be ready to abuse this doctrine and teach us to think thus with our selves, is nothing needful to our justification and salvation out of Christ, then a sanctified holy life is needless, we must take knowledge from this worthy sentence of the holy Ghost; that this is a foolish and deceiving kind of reasoning, it is all one as if thus we should reason, nothing is needful to justification and salvation out of Christ, and therefore we will not have Christ himself, for such as are not sanctified, have not Christ, they have no part in the merit of his death and passion.

And further take we knowledge of this, that howsoever a sanctified life is not needful to salvation in respect of any merit, yet is is needful in respect of assurance of salvation, and in regard of the degree of glory in heaven: the greater our sanctification is, the greater shall be our glory in heaven, therefore learn we to hold the truth of the doctrine now delivered with the right use of it, let us content our selves with Christ alone, with his obedience, as most sufficient to our justification and salvation, even despising in respect of him all other merits and satisfactions whatsoever, yet so as we ever remember to whom the merit of his death and perfect obedience belongs (namely) to them that are sanctified, and that sanctified life is needful in respect of assurance of salvation, and regard of the degree of glory in heaven.

The next thing we are to mark is this, the Apostle saith, ye are complete in him, he saith not, ye are made complete or made perfect from him, but in him; hence ariseth this conclusion.

[Doctr. 2] That the perfection of true believers in this life is in Christ, it is not wrought by Christ in themselves, the perfection by which we are perfectly just in this life, is out of our selves in Christ, it is not any perfection infused and poured into us, but a perfection in Christ, even his perfect righteousness inherent and abiding in him, and not poured into us, is our perfection in the sight of God in this life, 2. Cor. 5.21. the Apostle saith directly, we are made the righteousness of God in Christ, Eph. 1.6. he saith, God by his grace made us accepted or freely beloved, not through any perfection wrought in us, or righteousness poured into us by that grace, but altogether out of our selves in his beloved, Phillip. 9.3. the Apostle saith, he accounted all things but loss and dung, that he might be found in him, and then he expounds himself in the words following, not having his own righteousness, but that perfect righteousness of Christ apprehended by faith; these places make it clear, that the perfection by which we are perfectly just in this life is out of our selves in Christ, and the reason of it is this.

Because even the best so long as they are in this life have the corruption of sin remaining in them, [Reason.] though it be not imputed to their condemnation, yet it dwelleth in them, Rom. 7.20. and defileth all their thoughts, words & actions, so as they cannot aspire to perfection of righteousness in themselves, but their perfection is only in Christ, and made theirs by the appplication of the spirit, and the apprehension of faith.

This may serve first to strengthen us against the erroneous [Use. 1] and false doctrine of the Papists, who teach that a certain limited portion (for so they speak) of justice or rigteousnesse, is derived out of Christ his infinite righteousness, and poured into this or that man, and so he is made perfectly just by that righteousness inherent in himself; a doctrine directly contrary to the truth now delivered, and such as hath no ground nor footing in the word of God, they are never able to show it out of the word of God, that any portion of Christ his infinite justice is infused into us, and inherently made ours, that is a mere device of their own brain. [Use. 2]

Secondly, this doctrine makes much for the comfort of all true believers, for why? is it so that our perfection in this life is not in our selves, but out of our selves in Christ, this then may minister singular comfort to all such as truly believe in Christ, if we look into our selves, and be able to search our selves, we shall find a world of imperfections in us, imperfect knowledge, yea, more ignorance then knowledge, imperfect faith mingled wth much unbelief, weak and feeble hope &c. yea, nothing in our selves if we be not partial in our selves, but cause of doubtting, distrust and utter despair, but on the other side, when we remember that perfection is not to be sought for in our selves, but in Christ, and if we truly believe in Christ, that even in this life amidst our manifold imperfections, we have fullness and perfection of righteousness in him, and that in him we are complete and perfect, it will raise up our hearts with excellent comfort, yea, it will enlarge our hearts with this comfort, further, that our perfection being in Christ it can never be lost, we shall be as sure as Christ is in heaven, to find perfect righteousness to our justification and salvation, for our perfection is laid up in Christ, who is now in heaven at the right hand of his father, and therefore nothing can take our perfection out of his hands: it is the Apostles argument Rom. 8, 34. it is Christ which is dead, yea, or rather, which is risen again. who is also at the right hand of God, and maketh request also for us; who therefore shall condemn saith the Apostle, so may every true believer truly say, my perfection is laid up in Christ, who is at the right hand of his father, who therefore shall take it from me, not all the power of hell is able to deprive me of it, and that is an excellent comfor, and to be thought on to the comfort of all that truly [Doctr. 2] believe in Jesus Christ.

Now from the words following, which is the head, and observe we only this, that we are to consider Christ even whole Christ God and man in respect of the Angels as a Lord over them and far above them, the Apostle speaking of the advancement of Christ, Ephes. 1.21. saith, God raised him from the dead, & set him at his right hand in the heavenly places far above all principality, and power, and might, and domination, and every name that is named, not in this world only, but also in that, that is to come, Heb. 1.4. the holy Ghost saith, Christ made is much more excellent then the Angels, inasmuch as he hath obtained a more excellent name then they.

And first in this respect, we are to be stricken with [Use. 1] due admiration of the Majesty and glory of Jesus Christ for indeed, admiration and magnifying of the Angels, hath been the cause of giving too much unto them, even divine worship and adoration: of that point we shall speak hereafter, but in that Christ is Lord and Governor of the Angels, it may be matter of great comfort to all that truly believe in him, and of terror to all unbelieving [Use. 2] persons.

Of comfort to all true believers, because Christ their head is also head of the good Angels, and will be sure to send them out to minister unto them for their good, for their protection and comfort at all times, as we have it Heb. 1.14. they are ministering spirits, sent forth to minister for their sakes, which shall be heirs of salvation, yea, they have a charge laid on them by Christ, to watch over thee, and to keep thee in all thy ways if thou belong to him, yea, to keep and protect thee (if it be good for thee) from common dangers and calamities that be in the world, a matter of great comfort to all true believers, on the contrary, it may strike unbelievers with terror that Christ is the Lord of the good Angels, and hath them at command to execute vengeance upon them, we read in the Scripture, that the Angels destroyed Sodom, plagued the Egyptians, and slue in one night, an hundred four-score and five thousand in Sennacherib's host, 2. King. 19.35. how then ought men to tremble and to stand in awe of Jesus Christ the Lord of these glorious and powerful creatures and as the Psalmist saith, Psal. 2.12. kiss the son least he be angry, and so they perish and be utterly destroyed, for certainly, if men do not in time make peace with this great Lord of Angels, he will one day, as the Apostle saith, 2. Thess. 1.7. show himself from heaven with his mighty Angels in flaming fire, rendering vengeance unto them that do not know God, and obey not his Gospel, let this be thought on by all hard hearted and unrepentant sinners.

This verse is an anticipation or prevention of a secret objection. For the Colssioans might say, you tell us that we are complete in Christ, but there be some teachers that say, we Gentiles wanting circumcision are unclean, and therefore not perfect in Christ, this the Apostle meets withal in this verse, and saith, that in Christ they also were circumcised: and in this verse the Apostle begins to reason against the third means of corruption used by seducers spoken of verse the 6. (namely) the rudiments of the world, the legal doctrine touching circumcision sacrifices and ceremonies among the Jews, and he begins in particular to deal against circumcision showing that the believing Colossians needed not to be outwardly circumcised in the flesh, as a complement or means to add anything to their perfection in Christ; his reason is this.

That is the sum and substance of this verse, and so stands the Apostles reason against outward circumcision.

Now before I come to speak more particularly of this verse, a doubt must be removed, some may take exception against the Apostles argument, as insufficient, and say, it is not to the purpose and question in hand, and not continuing in the terms of the question.

For the question between the Apostle and false teachers was, whether circumcision in the flesh were necessary or no, the Apostle saith no, it is not necessary, his reason is, because they were inwardly circumcised. Now may some say, this is not to the purpose, this proves not outward circumcision to be therefore needless, because they were inwardly circumcised; if this be a sufficient argument against outward circumcision; then this also is a good argument against outward baptism, that such as are inwardly washed by the holy Ghost, need not outward baptism, but we see that to be contrary by the practice of Peter, who commanded that Cornelius his family and others met together, being inwardly baptized by the holy Ghost, should be also baptized with water in the name of the Lord Jesus, therefore this seems to be no sound and sufficient argument used by the Apostle.

For the removal of this doubt, [Answ.] we must consider a difference & distinction of times (namely) of the time under the Old Testament, & the time under the New Testament, of the time before the coming of Christ in the flesh, & the time after, in the time of the Old Testament, such an argument as the Apostle useth, had been weak and insufficient because then circumcision was in force, both as a sign of the Messiah to come, & a seal of righteousness & regeneration, but in the time of the New Testament, the Messiah being come, the Apostles argument is strong and sufficient because then circumcision with the whole regiment of Moses is abolished, & the instance of baptism is not to the purpose, because there is now this difference between outward circumcision, and outward baptism, the one is abolished and removed by the coming of Christ, and the other standeth in force, by the institution and commandment of Jesus Christ, therefore these two reasons are not alike. Yea are inwardly circumcised, and therefore need not outward circumcision; that is a good argument, and ye are inwardly baptized, and therefore need not outward baptism, that is insufficient, and to come some short use of this before we pass from it; [Use of this answer to the objection.] is it so that the reason of the Apostle had been naught, if circumcision had been in force as it was in time of the Old Testament, then let us think upon it in the like case, that it is no good argument, and no sufficient plea, for thee whosoever thou art to say, I have the effect of this or that sacrament inwardly wrought in me, and the inward fruit of it, therefore I need not use the outward Sacrament, but at my pleasure when I will myself; it may be this is the conceit of such as seldom come to the Table of the Lord, happily, once or twice in a year, it may be they think thus, I have that in me which the Sacrament can seal up unto me (namely) true faith in the blood of Christ, what need I then often to come to the Lord's Table, oh remember whosoever thou art (if this be the thought of thine heart) that this is a deceiving thought, this is not sufficient to excuse thy willful withdrawing of thyself from the Sacrament this will not clear thee from being found guilty of great contempt of the order, that Jesus Christ hath left in his Church, that even such as have the greatest measure of faith should often come, to testify and seal up the same by receiving the outward sacrament, & if thou be a contemner of Christ his order, thou art then one of those himself speaks of, who will not have him to reign over thee, and that punishment threatened ver. 27. shall one day light on thee, those mine enemies which would not that I should reign over them, bring them hither and slay them before me, the Lord will cut thee off, & give thee thy portion with hypocrites.

Come we now to speak of this verse more particularly, we may observe it in these things laid before us.

First, that in Christ the believing Colossians were circumcised, In whom also ye are circumcised.

Secondly, the manner of their circumcision; with circumcision made without hands.

Thirdly, what it was (namely) a putting off the sinful body of the flesh.

And lastly, by what means it was wrought and how they were in Christ citcumcised (namely) through his circumcision; through the circumcision of Christ, of these in order. In whom also ye are circumcised with circumcision made without hands: for the right conceiving of these words, we must know that circumcision among the Jews was a cutting off of the foreskin of the flesh as appears in the institution of it, Gen. 17.10.11. and that cutting off the foreskin was among them a Sacrament answerable to our Sacrament of Baptism, a sign of God's covenant of grace, as the Lord there saith, and a seal of righteousness, as the Apostle saith now as in our Sacrament of baptism, there is the outward washing of water, and the inward washing of the spirit in them that are truly baptized, so was there among the Jews an outward circumcision in the flesh a cutting off of the foreskin of the flesh, & an inward circumcision of the heart, a cutting off of the fore-skin of the heart by the spirit of God; thus then we are to understand the Apostle when he saith, in whom also ye are circumcised with circumcision made without hands as if he had thus spoken. In Christ also ye believing Colossians have the foreskin cut off as well as the Jews, I mean the inward foreskin of your hearts, which is not cut off by the hand of man, but by the finger of God, even by the spirit of God.

Now first in that the Apostle saith; the believing Colossians who were not outwardly circumcised, were notwithstanding inwardly circumcised, & that they in Christ had the effect of circumcision without the outward sign of circumcision: Hence we may gather this conclusion.

[Doct. 1] That the grace of God is not tied to the outward sign and the outward Sacrament, grace signified by circumcision, may be had without circumcision in the flesh-as appears plainly by these words of the Apostle, grace is not tied to the outward sign or sacrament.

But to prevent an objection in the beginning, some may say indeed, grace signified by circumcision, may now be had without circumcision, because the outward sign is not now in force, but in time of the Old Testament it could not be had without circumcision, for the Lord saith, Gen. 17.14, the uncircumcised manchild in whose flesh the foreskin is not circumcised, even that person shall be cut off from his people, &c. & consequently grace cannot now be had without the outward signs of grace: Therefore grace is tied to the Sacrament.

[Answ.] To this I answer, first, that even then when circumcision was in force, the grace of God was not tied to it; for the Lord's own appointment, was that the child should not be circumcised till the eighth day, Gen. 17.11. which he would not have done, if grace had been tied to circumcision, and 40. years together was circumcision omitted in the wilderness, Joshua 5.6.7. and yet we are not to say, whosoever among them died in that time wanted grace to salvation, far be that from us.

Again, for the place alleged; I answer, that place is to be understood of such as were of years and discretion, & not of infants, for it is not said, the uncircumcised person being an infant, but indefinitely the uncircumcised, and there is reason so to understand it from the text it self, for the Lord saith in the last words of the verse, because he hath broken my covenant; now to break God's covenant is not incident to infants but to men of years, we see then grace to salvation, even in the time of the Old Testament, when circumcision was in force, might be had without that outward sign, if there were no willful neglect or contempt of it; and consequently, grace is not tied, either then or now to the outward sign or Sacrament of grace, the words of David after the death of the child that died before the eight day, 2. Sam. 12.23. are to be considered, I shall go to it, saith David, without question, he meant not that the child was not in hell, or in any Limbus infantum as the Papists dream, but he comforted himself by conceived hope it was with the Lord, and thither himself should go. Remember again, the thief on the cross that repented and was converted, Christ saith to him, Luk. 23.43. this day shalt thou be with me in Paradise, yet he wanted the outward sacrament of baptism.

This I deliver to this purpose, [Use.] even to strengthen us against fear, and doubting of the salvation of children taken away before they can come to baptism; there is sometimes a scruple and doubt striking in the minds of some touching children, that die without the outward sacrament of baptism, we must learn to cast out that scruple and know that God is not worse to us under the Gospel, then he was to them under the law, nor less able to save the seed of the faithful, now without baptism then he was then without circumcision; his grace was not then free and now bound, then great and now little, then strong & now weak, we are not so to imagine, it were a wrong, yea, a blasphemy against the infinite mercy of our gracious God and the God of thy seed, not adding any condition of baptism if it cannot be had as it ought.

Oh but there is one speech of Christ himself, that happily strikes deep, and it is objected by the Papists John. 3.5. to prove an absolute necessity of outward baptism our Savior saith there, except a man be borne of water and of the spirit, he cannot enter into the Kingdom of God; behold say they, a plain proof that outward baptism is absolutely necessary to salvation.

I answer, first it can never be proved by sound reason, [Answ.] that, that place is to be understood of infants, but rather of men of years, for if we mark it, Nicodemus his question verse. 4. was this, how can a man that is old be borne; can he enter into his mothers womb again, & be borne? our Savior answereth (holding (no doubt) to the terms of that question) verily, verily, except a man grown in years in whom there is either willful neglect, or contempt of baptism be borne of water and of the spirit, he cannot enter &c. And again, it is no more necessary, that by water in this place, we should understand material water, then by the word fire, Mat. 3.11. we should understand material fire: but rather, by water we are to understand the office and work of the holy Ghost (namely) spiritual washing, as if our Savior had said, except a man be borne of the spiritual washing of the holy Ghost, and this is agreeable to that which followeth ver. 6. that which is borne of the spirit is spirit, and ver. 8. so is everyone that is borne of the spirit, where we find no mention of water; it remains then notwithstanding this speech of Christ that outward baptism is not of absolute necessity to salvation, therefore let us not fear the salvation of infants departed this life in regard of the want of outward baptism; but look we with comfort to the covenant God hath made with the faithful, that he will be their God, and the God of their seed.

We are further to mark that the Apostle sets out the inward circumcision of the Colossians, in these terms, circumcision made without hands, hence we may take up this conclusion.

[Doct. 2] That the inward circumcision of the heart, the cutting of the defiled foreskin of the heart, and taking away the corruption of it, is not a work of the hand of man, but it is a work of the finger of God, and only wrought by the powerful hand of God; hence it is that Moses saith, Deu. 30.6. the Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayst love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live, the reason of this is.

Because inward circumcision of the heart, [Reason.] the inward purging of the heart, is a new creation as David prayed, Psal. 51.10. create in me a clean heart, O God, and renew a right spirit within me; therefore proper only to the hand of God; Now least we stumble and be not able to keep our selves from falling in respect of precepts given in scripture to circumcise our own hearts, to change them, and the like, Ierem. 4.4. be circumcised to the Lord; we must know that all such precepts given in Scripture to men since the fall of Adam and in his corrupt state do not signify and imply any power in man to perform them, but teach us our duty, that we are to seek for help, where it is to be had even at the hands of God, and let that be the first use of this point.

That seeing circumcision of the heart, is a work only [Use. 1] of the hand of God, let us then ever seek and sue to him that he would vouchsafe to put his hand into our bosoms, and pluck off the foreskin of our hearts, and take away the corruption of them.

And again, if the Lord have in any measure circumcised [Use. 2] our hearts, let us give him the whole praise and glory of that work, look not too much on the outward instrument; do not too much gaze upon the excellency of the gifts of any that hath been a means of thy conversion, least so thou give part of the glory to the instrument, but ever have thine eye upon the mighty power of the Lord whose only work it hath been, remember that Paul or Apollos, are but the ministers of God, by whom thou hast been brought to believe, 1. Cor. 3.5. bless God for them, but give him alone all the praise, and all the glory of that great work.

Now come we to the words following, By putting off the sinful body of the flesh through the circumcision of Christ.

Wherein the Apostle sets down what is the inward circumcision, namely, a putting of the sinful body of the flesh (by putting of) these words are often used by the Apostle in the like matter that is here handled, as cap. 3. 9. seeing ye have put off the old man with his works; Ephes. 4.22. that ye cast off concerning the conversation in time past, the old man which is corrupt through the deceiveable lusts, and they are metphoricall, borrowed and taken from vncloathing of the body, or the stripping off of the apparel, and do signify the manner of taking away, and abolishing of the inward corruption of the heart, that it is after the manner of incloathing the body, or rather indeed of putting off the skin of the body, the heart and inward parts and powers of the soul being enwrapped & encompassed with corruption as with a filthy garment or leprous skin (sinful body) the word body doth not here signify any corporeal substance, consisting of flesh, blood and bones, but is also a word used by way of similitude: to signify the massy lump of corruption, and that lump of corruption is expressed by this word (body) to signfie the greatness and extension of it, that it is as a body having all dimensions, height, length, breadth and thickness, and as having all the parts of a foul monstrous and reformed body, in which are found all sins bound up it were in one body, which break out as any occasion is offered, hence it is that the Apostle calls diverse foul sins breaking out of this body, our member, cap. 3.5. by sinful body, then understand we, the sinful mass or lump of corruption (of the flesh) by the word (flesh) we are to understand the corruption of nature, even of the whole nature of man of all the powers and abilities both of soul and body, for it is frequent and usual in Scripture to put the word (flesh) for the corruption of nature; and not only to signify the corruption of the inferior parts of the soul, as the affections, appetite and senses, but also of the superior, even of the reasonable soul, and of the powers thereof, the mind, will, memory and conscience, Ro. 8.7. the wisdom of the flesh (that is) the wisdom of the mind, for that is the seat of wisdom, in the natural and corrupt state of it is enmity against God; and the reason why the corruption of the whole nature of man is called flesh, is this, because it comes by propagation, by natural and carnal generation, and that that is borne of the flesh is flesh. John. 3.6. so then the full sense and meaning of the Apostle in these words, by putting off the sinful body of the flesh, is this.

By taking away and stripping off, as it were a leprous filthy garment or skin, the sinful mass, lump and body of the natural corruption of the whole man, even of all the powers and abilities of soul and body.

Here first observe we that the Apostle sets out the inward circumcision of the heart in these terms, that it is a putting off, an vncloathing or a stripping off of the filthy leprous garment of corruption; hence we are taught.

That the spirit of God inwardly circumcising and regenerating [Doct. 3] the heart, doth not take away the substance of the heart, but the corruption of it, regeneration is not an abolishing or taking away of any faculty of the soul, as understanding, memory, will, conscience or any natural affection of the soul, but only a stripping of the filthiness and corruption of them; for why, natural corruption is not a substantial thing as some have thought, nor a corruption of the substance of the soul, for then could not the soul be immortal, if the substance of it were corrupted, nor Christ have taken man's nature without sin, but it is a corruption cleaving and clinging to the faculties of the soul, and to the affections of the heart, and such as may be removed by the powerful work of God's spirit, and hence is it said to be an evil that doth compass • s about Heb. 12.1. cast away everything that press • h down, and the sin that hange • h so fast on, or that doth so easily compass us about, so the original word signifieth therefore regeneration is not an abolishing of any faculty of the soul, but a putting off of that filthiness, and that corruption that doth enwrappe and compass about every faculty of it, this I note in a word, it may be unto us one ground of trial, [Use.] whether we be truly regenerate or no; it may serve as one means whereby we may know it (for mark) regeneration is not a taking away of any faculty of the soul, or of any affection of the heart, but of the corruption of it, hereby then examine thyself, no doubt thou art or mayst be acquainted with the disposition of thine own heart, (I say not with the depth, and all the devices of it, the heart of man is deceitful and wicked above all things, who can know it? Ierem. 17.9. only the searcher of the heart, the Lord he knows it, but with a little observation thou mayst be acquainted with the natural inclination and disposition of thine heart, in regard of the predominant and chief ruling affections of it, whether it be naturally given most of all to fear, to love, to joy, to sorrow, to anger or the like; well then, knowing the chief ruling affection of thine own heart, see whether that affection still remain in thee in the force & strength of it without the corruption of it, if it do, then thou art truly regenerate, but if it do not, thou doest but flatter and deceive thyself, for example, if thou beest one given to too much joy, and much rejoicing, thou art one of a merry & cheerful disposition, see whether thy joy and thy rejoicing be still as great and strong as ever it was, not in sin and in outward carnal things, for that is the sinfulness of it, but in God and in good things, if thou find that thou canst now rejoice, not in filthy carnal pleasure in drunkenness or good fellowship, as it is called, nor so much rejoice in the outward blessings of this life, but that thou canst as heartily rejoice as ever thou couldest, yea, thou canst more heartily rejoice in the love and mercy of God in Jesus Christ, in his service and obedience to his will, for his love and goodness, then in any other thing, that is a sure mark of a good and regenerate heart, and that the spirit of God hath wrought powerfully in thee, and stripped off the sinfulness and corruption of thy joy and cheerfulness in thee by nature; So if thou be one of a hot hasty and choleric nature; if thou find that natural anger of thine stripped off; the sinfulness of it (namely) the rashness, the easines to be provoked upon every trifling occasion, the excess in the measure, making thee to forget duty both to God and man, and the expressing of it, for mere private causes concerning thine own person, and not the cause of God; (for these are the filthy rags wherewith thy natural anger is clothed) if thou find not that affection it self abolished, but these things taken from it, and that thine anger is now stirred up, upon weighty and manifest offense to God conceived with deliberation; kindled through desire to maintain God's glory; love of justice and virtue, and directed against sin, and not the person of the sinner, but with love to his person, and sorrow for the sin, and with moderation, not making thee unfit for duties to God and man, then is that affection wrought upon by the spirit of God, then is thine anger a holy, just and sanctified anger, and thus mayst thou try thyself in other affections, and remember it, that regeneration is not a taking away of any affection of the heart, but a stripping off of the corruption of it.

We are in the next plac to mark that the Apostle saith, inward circumcision is a putting off, or a taking away of the body of the flesh, not some part, but of the whole body [Doct. 4] of it; Hence we may take up this conclusion.

That true regenaration is entire, it is an abolishing of the whole mass and lump of natural corruption (that is) of natural corruption in all the powers and faculties of the soul, not a removing of corruption from the mind alone, or will alone, but from all and every faculty of the soul, hence it is in other terms expressed to be a putting off the old man, giving us to vnderstanst that it is an entire work, even as the putting out of a perfect man, with all the parts & members of a perfect man, for indeed where the spirit of God, doth work upon any man to the purging & taking away of his natural corruption, [Reason.] he doth work upon all the powers of his soul, grace is never effectual truly to purge one faculty of the soul and not another? if natural blindness, ignorance and dullness of mind be taken away by sanctifying grace, the will and affections are also wrought upon in like proportion, and hence is regeneration called a new creation, and a new birth, and therefore it is entire, and of the whole man, it were easy to enlarge the proof of this; but for the use of it.

[Use.] Is it so, that where the Spirit of God doth effectually work regeneration; he puts off the whole body of corruption, let no man then deceive himself, let no man think he is truly regenerate, because happily he is enlightened and hath a general ffooting knowledge of the Mysteries of the Gospel, & yet notwithstanding is carried away with some inordinate affection, or some corrupt lust to pride, to covetousness, to drunkenness, to sensual pleasure, to someone gross sin or other, if this be true regeneration then Herod and Judas were truly regenerate, Herod knew much, and did many good things, yet was he a mere carnal man, possessed with inordinate love of his brothers wife. Judas a disciple of Christ and no question, Christ taught him, and he taught others many good things, yet was he a carnal man, carried away with the inordinate lust of covetousness, and therefore deceive not thyself think not that the Spirit of God hath wrought on thee to thy regeneration, unless thou find that he hath put off the the whole body of thy corruption, and have crucified the flesh withal the inordinate affections and lusts of it, and withal remember, that except thou be truly regenerate thou hast no part nor portion in God's Kingdom, that is, Christ his own speech, John. 3.5.

Now here a question may be moved (namely) this.

How far forth the whole body of corruption is put off and taken away in them that are truly regenerate? [Quest.]

To this I answer, [Answ.] that the body of corruption is put away only in part in this life, though the Spirit of God do work upon all the powers of the soul, and put off the body of corruption in such as are regenerate, yet not wholly and perfectly for the time of this life, therefore the Apostle here speaks in the present time, and saith, inward circumcision is a putting off of the sinful body of the flesh, signifying a continual act never perfected in this life the corruption of nature remains till death, in the most regenerate, though not imputed unto them, the Apostle affirms it of himself, Rom. 7.3. and he calls it sin in many verses of that chapter which the Papists deny, I will not stand to dispute the question, but I say, it remains in the most regenerate not imputed unto them, and wounded, so as the regenerate do not serve it, Rom. 6.6. nor subject themselves to the tyranny of it, to obey it in the lusts thereof▪ as the Apostle teacheth, also by implication Rom. 6.12. let not sin reign therefor in your mortal body, that ye should obey it in the lusts thereof, and herein is a main difference between the regenerate and unregenerate. In the unregenerate, the Spirit of God doth only restrain and hold back corruption, or for a time turn the affections of their hearts clean another way for the good of his children, as he did the hearts of the Egyptians Exod. 12.36. the Lord gave the people favor in the sight of the Egyptian, and the heart of Saul towards David for a time, 1. Sam. 24.17. but shortly after his hatred brake out again, and he purposed to kill him, and thus doth the Spirit of God, either restrain or turn the affections of the heart another way in the unregenerate only for a time, but afterwards it breaks out and shows it self again, but in the regenerate, the Spirit of God doth take away the power of natural corruption, so as at no time it bears sway in them, but they hate it, and labor & groan for deliverance from it, and though sometimes it give them a blow and a wound, yet is it with much reluctance and striving against it, as the Apostle saith of himself Rom. 7.15. and after that they recover themselves by speedy repentance.