Church of Laodicea acquainted therewithall The reason why he would haue this Epistle communicated with the whole Church both of Colosse and Laodicea was the great profit which it containeth in it by meanes wherof it might profit all the faithfull euen vnto eternall life From whence wee may gather that it is not enough that Pastors Teachers Elders and others know the holie Scriptures wherof this worthie Epistle of Pauls is an excellent part but that they must of necessitie acquaint common Christians and all faithfull people therewith And therefore are the Church-Rulers bound to reade them both publikely and priuately and must propound and interpret them in the assemblies of the congregation yea must turne them into vulgar tongues that so the common people may reade them and vnderstand them and in a word they must carefully prouide that that booke may not be to the common people as if it were a book closed and shut vp into which no man must looke but they alone But how farre are the Doctors of the Popish Church from this holie minde They forbid lay men as they call thē from reading the holie Scriptures yea they strictly enioyne that translations of the vulgar tongues should not bee vsed Wherein what greater furtherance can they giue to the kingdome of Satan who knowing how needfull the Scriptures are to saluation doth wholy by himselfe and his supporters striue vnto this and laboureth nothing more then to hinder the scriptures from comming into mens hands or once appearing in their sight Another thing worthie obseruation is this that though Pauls Epistles as almost all the rest of the bookes of the holie Scripture were written to some certaine Church or to some certaine person that yet notwithstanding they doe indifferently appertaine to all Christians because they containe in them a perpetuall doctrine and such as is common for all Christians and were no lesse committed to writing for our instruction and comfort then for theirs to whom they were namely written For looke what the Apostle said touching the bookes and writings of the Prophets Rom. 15. 4. Whatsoeuer things were written before hand were written for our learning that through patience and comfort of the Scriptures we might haue hope that same may wee affirme of all the holie Canonicall bookes of the Bible and the rather because the holie Ghost saith Euery Scripture giuen by diuine inspiration is profitable to teach to rebuke to correct and to instruct in righteousnes c. 2. Timoth 3. 16. And why should we doubt of it sith they come all from one God were penned and indited by one spirit and tend all to one end the glorie of God either in pledging vp saluation to them that are appointed to euerlasting life or damnation to them that are put apart against the day of wrath But it followeth in the text And that ye likewise reade c. This is the second speciall point wherein he commandeth the Colossians to reade that epistle which was written frō Laodicea What this epistle was it is very hard to determine we may with some probabilitie and without any impietie say that though it were not such a one as Paul himselfe wrote yet that it is likely yea more then that certaine that he approoued of it or else he would neuer haue had it read from whomsoeuer it came or was written to himselfe whether it were from the whole Church of Laodicea or from the pastor of the said Church yet he tooke the reading of it to be necessarie for the Colossians because the state of the neighbour Churches was not vnlike theirs From whence also wee may obserue that though the holy Scripture be abundantly sufficient for the establishing of the points of Christian religion and for framing and fashioning vs to holie life and that nothing be wanting therein that is necessarie to sound doctrine and to true sanctitie that yet it is profitable and that euen to edification to reade good mens holy writings though they be of farre different authoritie from the word of God For if we may be edified and builded vp by gracious and good speeches which do proceede from the faithfull members of Christ and also may be aduanced in goodnes by their holie life both which cases are plaine in the holie Scriptures and euen in the Apostles owne epistles why should not also their holie writings agreeing with the word of God tend also in some sort to our godly edification And therfore as men are and ought to be sharply reproued for that they neglect to reade the holy Scriptures or word of God so are they also much too blame for neglecting to reade good and holie books Wherein I marueile what men can alleage for themselues that can allow themselues so much time and leisure to pursue profits and pleasures yea to follow sinne and haue no spare houre to be occupied in reading of Gods holy word and other good workes Surely all that they can say for themselues is but figge leaues and neither will giue peace to our owne hearts nor stand vs in stead before God and good men He addeth in the 17. verse And say vnto Archippus c. This is the third speciall point that he chargeth the Church withal and it concerneth the admonishing of Archippus or putting of him in minde touching his dutie It should seeme that hee Archippus what he was was a minister or a preacher of the Gospell in the Church of Colosse and was a collegue as we may say with Epaphras who was then at Rome with Paul Whereupon also in Pauls epistle to Philemon vers 2. he is called Pauls fellow souldier that is to say his fellow labourer and helper in preaching of the Gospell of Christ But whatsoeuer he was it is very probable that he was somewhat slacke and negligent in doing his dutie and therefore he willeth yea he commaundeth the Church to admonish and put him in minde thereof From whence wee may obserue that it is a part of the Churches dutie when it seeth any of the ministers or officers thereof either not sufficiently The Churches dutie towards the negligent diligent or any whit slacke in accomplishing of their calling and charge to admonish them and call vpon them for greater care and more conscience in the faithfull performance thereof And good reason for if priuate men as members may yea ought to admonish one another and prouoke to good workes whilest it is called to day then the bodie of the Saints may as well doe it to the priuate members yea and publike ministers and officers thereof if you will vnlesse you will say either that they cannot faile in doing their dutie or auerre that mens places exempt and free them from other mens charitable ouer sight and carefull admonitions Yet in this there must be great respect had namely that it be done with such reuerence and modestie as becommeth the flock towards their pastor whom Cautions to be obserued in the Churches admonishing of
LECTVRES VPON THE EPISTLE OF PAVL TO THE COLOSSIANS PREACHED BY THAT FAITHFVLL seruant of God Maister ROBERT ROLLOK sometime Rector of the Vniuersitie of Edenburgh COLOS. 3. 16 17. 16 Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your owne selues in psalmes and hymnes and spirituall songs singing with a grace in your hearts to the Lord. 17 And whatsoeuer ye shall doe in word or deede doe all in the Name of the Lord Iesus giuing thankes to God euen the Father by him AT LONDON Imprinted by Felix Kyngston dwelling in Pater-noster row ouer against the signe of the Checker 1603. TO THE RIGHT WORSHIPFVLL AND MY VERY CHRISTIAN FRIEND Maister William Scot of Ely all goodnesse in this life and in the life to come euerlasting happinesse SIr in many things God hath been pleased to linke vs together as in nature in nation and in honest familiaritie or Christian acquaintance and sundrie such like yet in none of these hath this great grace of his more plainely and plentifully appeared then in the band of the holy Religion which we professe As the thing it selfe hath been is and I trust shall for euer be the greatest glorie and best comfort that God hath affoorded vs in this world so we cannot but make much of the meanes and thinke well of the men by which this and many other graces haue been offered vnto vs 〈◊〉 â—ffected in vs. 〈◊〉 meanes are the Word Sacraments and Prayers of the Church together with many other good helpes and aides both publike and priuate which are good not onely because they proceede from God From whom alone floweth euery good and perfect gift and is all onely goodnes himselfe but also because they tend to our spirituall benefit in generall and in speciall are the strictest band to tye vs together one with another and to hold vs fast in the blessed fellowship of the saints The men are Gâ—â—â— faithfull seruants labouring in the ministerie of Gods holy word and doctrine amongst vs. Who howsoeuer they bee of themselues infirme and weake and haue Gods blessed treasures but in earthen vessels and therefore many times euen in both these respects not onely despised but ill intreated in this euill world yet are they made vnto â—s and the rest that beleeue the sauor of life vnto life 〈◊〉 Christ. Amongst others whom God in this last age hath vouchsafed vnto vs who may we or who mould we more continually remember or more reuerently regard then that worthie Country man of ours Maister ROBERT ROLLOK who what hee was in himselfe I meane for his life and conuersation I suppose verilie you of any man liuing best know and can and will most truely relate as time and occasion shall be offered because you were not onely the longest but most inwardly acquainted with all his cariages And what he was and hath been to the Church his worthy workes left â—â—â—ind him besides his daily labours in the Pulpit and Schooles can more then sufficientlie testifie What to men in the world is manifested by many things But not by any more then this that hitherto enuie it selfe hath not opened her mouth neither euer shall be able so to doe his conuersation was so Christian and his iudgement so sincere This worthie instrument of his glorie God graciouslie offered nay liberally lent a long while to our Church but we 〈◊〉 so reuerentlie esteeming him as we should nor â—â—â—refullie profiting by him as in deede we ought God in great mercie towards him doubtles though in no small iudgement to vs ward hath been pleased to retraite him to himselfe out of this wretched world and to bring him to yea to place him in celestiall heauenlie ioyes Which whatsoeuer he was doing he did hunger and thirst after yea groane and 〈◊〉 and as we may say in another mans speech 〈◊〉 another matter he did eate drinke and 〈◊〉 eternall life euery thing in him in a manner assuredly testifying that here was not his hope but that he looked for a citie eternall in the heauens All which graces God gaue him not onely for his owne consolation but in deed for our imitation if happilie we can striue thereto that he being in some measure both in life and death made conformable to his head and Sauiour Christ we might learne in deed and that by an example in fraile flesh and blood to purge our selues from all filthines of the flesh and the spirit and to finish our sanctification in the feare of God Wherein that the Lord might the better instrucâ—â—s he hath thus farre graciouslie prouided for vs that though he be departed from vs as in regarde of the bodie yet he is present with vs in respect of his spirit yea to say truth he liueth and that not onely with God and innumerable Saints and Angels in the heauenlie places where is the fruition and fulnes of ioy for euermore but euen with men yea holy men vpon earth and speaketh to them though not in a bodily voyce yet in the sound of his Lectures and fame of many excellent things of his prouoking the good euerie day to be better and admonishing the wicked euery where to turne from dead workes vnto the liuing God that so they might repent and be saued And this he doth amongst others euen in these Sermons or Lectures which now I present vnto you as a posthume birth after the Fathers decease or as an Orphane destitute of earthly parents not onely to receiue as it were breath and being from you for that it hath done alreadie as without whose good meanes in deed it could neuer haue beheld this light but all good supportation beside it lying in you not onely for your selfe but with sundrie others by reason of the good credit you haue among all speciallie with the godlie to giue it voge and passage Take it therefore I pray you into your good patronage and protection and receiue it as it is in deed yours yea yours I say if not in many good and gracious respects besides yet in a double regarde at the least One in consideration of the author whose things whilest he liued yea and after life and death also were yours as yours again his but all in Christ Another in that it is produced to the view of all by your meanes without which it should haue been as bed-reden notable to moue hand or foote nor to see or speake or should haue perished inter blattas tineas as we say but now commeth forth into the world cloathed as it were with your countenance and to be vpheld by your credit In this holy loue of yours hold on I beseech you and increase with the increasings of God and shew it effectuallie not onely to his which yet remaine amongst vs as you haue bountifullie done and yet doe that so that may be verified in you in the daies of your pilgrimage which was auerred of a right worthie person in former time he
ceaseth not to doe good to the liuing and to the dead but euen to all the Saints and Seruants of God in this world you manifesting it to these especiallie by sending abroad other fruitfull labours of his for the blessed building of them vp in sound knowledge stedfast faith and all vnfeined obedience of truth Assure your selfe good Sir that this labour of loue in you towards them shall not be left vnrequited neither of God himselfe nor of his deare people for besides that God who leaueth not a cuppe of colde water vnrecompensed giuen in his name to one of the little ones that beleeue in him will render it seuen folde into your bosome euen in this life as hee shall see good but speciallie in the resurrection of the righteous his Saints vpon earth will more and more pursue you with all holy loue and as a sure pledge thereof vouchsafe you their dailie prayers and performe all other fauours and furtherances that they can Nay I will say more the Saints in Heauen and particularlie our ROLLOK shall abound not onely in right and sound but in perfect affection to you and good reason because if when the Saints that dwell here amongst vs doe vnfeinedlie loue one another they cannot but in Heauen perfectlie loue all that are there and their fellow-seruants on earth as well because Heauen freeth vs from all corruption bodilie and spirituall as also because it is the place to and in which God hath appointed fulnes of all ioy and perfection of all graces But whither am I caried It is time to end speciallie sith I doubt not but the wisdome of the Word will teach you and the power of the blessed spirit will inable you to performe these and all other good things to the glorie of God the good of his people and the comfort of your owne conscience thorough Christ In whom I rest assuredlie yours now and for euer Iames Hamelton The Epistle to the Christian Readers THe Citie Colosse was a very auncient populous rich a Zenophon lib. 1. de expeditione Cyriminoris ad Colossas venit celebrem vrbē magnam opulentam Plin. lib. 5. c. 32 and flourishing Citie but much b Herodotus lib. 7. qui inscribitur Polymnia Xerxes praetergressus vrbem Anaua inuenit Colossas Phrigiae oppidum So Strabo li 12 decayed as some report long before the birth of Christ. And since this Church of Christ was founded among the Colossians these three Cities mentioned in this Epistle Laodicea Hierapolis and Colosse were much shaken if not vtterly ruinate with an Earthquake which happened in c Paulus Orosius lib. 4. c. 10. Ioh. Cal. ep ad Coloss Neros time a fearefull spectacle and iudgement sent of God for the d Exod. 5. 3. 1. Cor. 11. 30. Num. 14. 11. contempt of the Gospell as we may see the Citie of Corinth for the same cause euen then smitten with the Pestilence for the instruction no doubt of all succeeding ages to the worldes ende As touching the writing of this Epistle albeit this blessed Apostle had trauailed twise or e Acts. 15. 32. 16. 18. 23. thrise thorough Phrigia where these three Cities were yet came he not to Colosse for that Epaphras Onesimus Tychicus with others had first planted the Church of Christ in those parts The reason is rendred by himselfe when he saith I f Rom. 15. 20. 1. Cor. 3. 9. enforced my selfe to preach the Gospell not where Christ was least I should haue built on another mans foundation Being therefore afterwards occasioned as is most like by Epaphras and Tychicus with other seruants of Christ he wrote this worthy Epistle being prisoner in Rome to the Colossians for their further instruction and confirmation in the faith of Christ. The argument is this in effect Because the turbulent and superstitious Iewes disquieted the peace of the Colossians intending as else where often to make a mixture of the Lawe and the Gospell therefore the Apostle giues The argument of the Epistle to the Colossians in this Epistle a short abridgement of all the heauenly doctrine of our saluation describing vnto vs in a most liuely manner what Christ is in his natures and offices working most powerfully in all his liuing members vnited vnto him and not to be as the world imagineth a dead deformed idle painted Popish Christ. So that this Epistle will teach Christians soundly and truly to discerne betweene the shadow and substance of true Religion betweene the true Christ and fained and consequently betweene the true and false professors of the Gospell There are seuen parts of this Epistle I finde them so Seuen parts of the Epistle to the Colossians set downe in Maister Rollocks latine Commentarie very briefely and truly obserued as followeth The first part is the Salutation chapter 1. verse 1 2. The second is the Preface wherein he reioyceth for their faith in Christ and loue to the Saints from the 3. verse to the 12. The third part containes his doctrine of Christs benefits to the Saints namely their calling and redemption where the Apostle proceedeth vnto an high description of the Sonne of God into whose kingdome they were called and translated by the Gospell applying all things to the Colossians from the 12. verse of the first chapter to the 23. of the same In the fourth part he exhorteth to perseuerance in the faith and admonisheth that they take heede of false teachers from the 23. verse of the first chapter to the end of the second chapter In this part he intermingleth admonition with exhortation for verse 23. of the first chapter he exhorteth to perseuerance in the faith verse 4. of the second chapter he admonisheth them to take heede of false teachers and in the sixt verse of the same chapter he returnes againe to his exhortation but verse 8. he fals againe to his admonition and doth insist therein to the end of that chapter The fift part begins at the third chapter verse 1. and continueth to the seuenth verse of the fourth chapter This part containeth exhortations to holinesse of life And here yee haue againe admonitions partly generall concerning all Christians from the first verse of the third chapter to the 18. of the same partly speciall which concerne certaine particular states of men as of Husbands and Wiues Children and Parents Seruants and Maisters from the 18. verse of the third chapter to the second verse of the fourth chapter where he returnes againe to generall exhortations which be continued to the seuenth verse of the fourth chapter The sixt part is from the seuenth verse of the fourth chapter to the tenth of the same wherein he signifieth to the Colossians that as touching his priuat affaires he had committed them to Tychicus and Onesimus who should report of all things vnto them as they desired The seuenth and last part is the conclusion of the Epistie containing Salutations mixt with some Apostolicall iniunctions and this is from the
grace He prayeth that they should be filled with knowledge with light euen with that that they haue most neede of O the darknesse that is in man naturally he is full of that blacke smoake of darkenesse he is choked full of it lying wallowing in it so that of all things he hath greatest misse of light If thou were lying in a pit thou wouldest thinke it a great benefit to get a glimse The naturall blindnes of man Ephes 6. 12. 13. of light O but if thou sawst thy owne darkenesse in thy soule thou wouldest neuer bee ioyfull whilst thou gatst this light which the Apostle prayeth for So thē the thing we need most is the spirituall light of God for God is light and dwelleth in light that hath no accesse 1. Tim. 6. 16. What is then thy blessednesse to be filled with this light to be partaker of it in some part as thou art able to be filled with it So the thing promised in the scripture is knowledge and light and the first thing the Apostle prayeth for is to get knowledge of this mysterie of Christ The second word is to be marked that you may be filled with all knowledge This speech letteth vs see that it will not be a part of knowledge that will fill a man but he must be filled with all knowledge how beit the heart of man be but of a small roome and capacitie yet if his heart be sanctified it is a wonderfull thing the length and the depth of the grace that it will receiue howbeit it be finit yet vnspeakable how infinite a thing it will receiue God shall dwell and be all in all in that heart that is once sanctified so infinite a thing it will be capable of Take it in the owne nature thereof ye finde it in A sanctified heart experience in common sciences it is not capable of things that are finit but get it once sanctified it will take apprehension of that infinit maiestie and riches in him That you may be filled with all knowledge whereof there are many things better not to be knowen then to bee knowen Adam would faine haue knowne the mysterie of the forbidden tree and it had been wel for him that he had neuer knowne it Whereof then must this knowledge be of his will what a will is that Euen that will that Iesus his sonne comming out of the bosome of the father hath reuealed to the world that was the best and ioyfullest reuelation that euer was So it must be the knowledge of the will of God reuealed Where was this will some will aske all the time preceding the comming of Christ looke 1. Cor. 2. 7. It was a wisedome in a mysterie hid and neuer fully reuealed while Christ came which was appointed reade the place vnto our glorie Then he comes to that that was contained in that mysterie The things saith he that the eye neuer saw the eare neuer heard neither entred into the heart of man loue him if thou wilt which God hath prepared and reuealed to vs by his spirit If thou haue his spirit thou wilt pierce into the gulfe of his loue towards thee in Iesus Christ and of his riches And in the epistle to the Ephesians 1. hee opens the mysterie more cleerely well it is no small matter to get the eye of thy minde opened Thou wilt thinke it a great matter to get the eye of thy body opened that thou mightest see the visible creatures of God But what is that sight and the opening of the bodily eye to the sight of the soule and opening of the eye of thy soule whereby thou shalt see God and the things of God for thy weale There is no match here Therefore the Apostle to the Ephesians explaines this mysterie more cleerely where he saith that You may see what is the hope of his calling yet he goeth further and what is the riches of his glorious inheritance in the saints and then he goeth further And what is the exceeding greatnes of his power towards vs. And if thou hast faith thou shalt tast of such an excellent grace that thou shalt wonder that that same sory and sillie heart could gripe and attaine to such vnsearchable riches The effect of his will is this the way of redemption to the lost world is reuealed the way of remission of sinnes how to be made holy and the rest of the graces reuealed in Iesus Christ True wisedome This is the will of God Note then what call you true wisdome Men would be wise man inclines to nothing more then to haue knowledge Then what is true knowledge To know the way of thy redemption And if thou want this the greater knowledge thou hast the greater foole Be a foole man to come to this knowledge Come down thou art that scansing soring I wot not where come downe come downe I say if thou know not Iesus thou art a foole thou shalt neuer reach to the wisdome of Christ thou must come down and leaue thy foolery and proud conceite of knowledge if thou wilt be truly wise In the end of the verse when generally he hath spoken of this knowledge he laieth it out abroad and saith With all wisdome and vnderstanding By wisdome briefly he vnderstandeth all that knowledge that consists not so much in doing as in contemplation By vnderstanding he meanes such knowledge as stands in doing for religion and that true Philosophie and wisdome is not a bare meditation for a man to sit in his chamber all the day and like a Cloister Monke and in the meane time to doe nothing thereby to profit the Church of God it is nothing it auailes not But religion is a knowledge and a meditation and a doing Practise thy religion or else it is not worth a penny And if it shine not in thy life it is but durt so you haue the parts of this knowledge wisdome Wisedome in meditation vnderstanding in practise in meditation vnderstanding in practising to profit the world You see first this knowledge is spirituall in quality not earthly It is of things that neuer shall take end it is parted it stands in wisdome and stands in practising will you come to degrees It is perfect in degrees and then it is perfect in parts in the which there is nothing that wants or is superfluous This is that knowledge that we haue in Christ howbeit the Apostle would seeme that he prayeth that they should get this faith here yet is it sure that it is neuer gotten in this life if thou shouldest liue Methusalems daies It must be that thou grow in filling vp this faith euery day thou liuest more and more but so long as thou brookest this mortalitie this fulnes whereof the Apostle speakes shal neuer be for this mortalitie must be swallowed vp of life If thou wouldest haue this faith thou shalt neuer get it till the day of the resurrection at which time God shall be all in all 1.
that men receiue that word it growes the greater and the more it increaseth continually It is not ordained to bee hid vp and smothered but to be giuen out Now to come to the text and to goe through it briefly When he hath spoken of this word which he hath receiued to dispense he leaues it not but stickes on it and immediatly he termes it a mysterie A mysterie to speake of it briefly it signifies a thing hid from the eyes of men so that it cannot be seene so A mysterie long as it is hid especially it signifies a holy thing concerning religion and the worship of God that is the proper signification of a mysterie and in this place Paul takes it so as he doth 1. Tim. 3. 16. where he saith Great is the mysterie of godlines that is not the mysterie of euery religion but of the true religion which hath been hid from the beginning and now is manifested among his Saints Then marke briefly You see this word of God it is a mysterie a thing hid and so kept close that the naturall man could neuer so much as haue a thought in his 1. Cor. ◠14. minde of it or once to thinke that there was such a thing in the world as this Gospell that we preach to you this day that the naturall soule could not doe so much as once suspect that there was a Sauiour It is a folly to thinke that the knowledge of Christ is naturall nay by nature thou wouldest neuer haue once dreamed that there hath been such a thing If God had let Adam alone after his fall he would not haue euer once so much as dreamed of redemption or that there was a Christ or a Sauiour and therefore this Gospell it must be precious that was kept so close If a man get a precious iewell hee will keepe it close and will not let it see Sunne nor winde The Gospell of all iewels in the world it is the most precious and it hath been kept secret and close this long time yea men knew not what it meant til the Lord Iesus Christ the wisedom of the father reuealed it and opened it to the world and to his Disciples and therefore it being so precious if we had eyes to see and hearts to consider O how highly would wee esteeme of it yea euen thou that now lookes so lightly to it but alas the world perisheth for fault of sight and consideration But to leaue this and to goe to the next point In the words following he defineth the time of the hiding of it he saith Hid since the world began that is from all eternitie Secondly it was hid from all generations of men The first word meanes that before or euer this world was made it was hid in God Ephe. 3. 9. The second word meanes that after this world was created it was hid from so many generations euen till Iesus Christ was manifested in the flesh and then it was reuealed Then marke this This word is an ancient thing a thing before all things It The antiquitie of the word came not this day or yesterday but it was before the world was and looke how old God himselfe is the Gospell is as old hid in that secret counsell from all eternitie And if you compare it with the world it selfe before this world was made it was hid and consequently it was in rerum natura Then brethren if antiquitie if age will recommend a thing let eternitie recommend the Gospell It had not a beginning no more then God in whose breast it lay hath a beginning and it is the same Gospell we preach to you this day Let them call it a new Gospell O vaine men this Gospell is the same Gospell that was hid from the beginning Then marke againe I see here this world hath lien long in darknes after the creation and hath wanted the light for a long time For brethren I neuer counted of the light of the Sun when the light of Iesus Christ is lacking Woe is thee better it were thou hadst neuer been borne nor seene this light of the Sunne that shines in the firmament The light of Christs Gospel how precious if thou haue not seene the light that is in the Gospell of Iesus Christ All light in comparison of that light is meere darknes So then this world hath been long without the light of the Gospell and it hath been a long night euen from Adam to Christ in a manner there hath neuer any thing been al that time but darknes and night As for the Gentiles they saw neuer one glimse but dyed in miserable darknes they were led blindfold to death and damnation As for the Iewes their case was better yet their light was but a glimmering they had 2. Pet. 1. 19. not the light of the Sunne The greatest they had it was but the light of a lantorne that is the light of the Prophets O then this behooued to follow that in the old world before Christ came many dyed in miserable darknes for without light and life in Iesus there is nothing but death Remoue thy light thy life is remoued remoue the Gospell thou dyest and perishest incontinently And therefore Paul Rom. 5. 21. speaking of this estate from Adam to Christ he saith Sinne raigned vnto death where the light of Christ is not there is nothing but the raigning of sinne to death and damnation Well then this tels vs how we should esteeme of the Gospell Alas if thou wist what miserie they were in that wanted this Gospel then thou wouldest account all thy blessing to be in the hauing of it To goe forward When he hath shewed how long it was kept close then he shewes when it was reuealed and brought to light Now saith he it is reuealed to his Saints Now that is in the fulnes of time as it is said in the Epistle to the Galathians chap. 4. 4. and Ephe. 1. 10. In the dispensation of the fulnes of time that is whē Christ was comen into the world that was brought to light Yet this word now reacheth further euen to the whole time that the Gospell is preached and shines in the world And it is that that in Heb. 3. 7. is called the day saying while it is day harden not your hearts and in 2. Cor. 6. 2. it is called that acceptable time Then here I see the world since Christ came into the world as we say is the blessedest come that euer came It hath bin a lightsome world and I see the Sunne hath euer shined and that there hath neuer been night but euer day no no interchaunge nor coursing about but where Christs Gospell is there is euer day Therefore it must follow that since Christ came there haue bin many saued They died and perished in multitudes before his comming but after his comming when that light and that Sunne of righteousnes rose vp looke as in huge heapes before they perished
in the Church of Rome sitteth the Antichrist There he sitteth shall sit vntill he be abolished by the breath of the Lord Iesus This for this point of false doctrine In the 22. verse he falleth to and refuteth this doctrine and he bringeth in two forcible and pithie arguments and first he reasoneth from the perishing nature of these things what are they They are corruptible things Who will set downe rules about things that perish as though religion were in them Paul 1. Corinth 6. 13. in handling this same matter he saith Meates are ordained for the bellie and the bellie for the meates but God shall destroy both it and them As if hee should say both the meate and the bellie shall perish Now this argument taken from the corruptible nature of these things hee aggrauateth when hee saith but in the vse they perish When they are in the hand and mouth they perish It is true that all these earthly things appointed for this mortall life passe away all goeth away that is appointed for the sustenance of man yet there are somethings more lasting and more durable then others but as concerning meate and cloath and such things they all weare away by the vse So the Apostle would say that of all vanishing things meate is the most vanishing thing that is Then note this Religion godlines and the worshipping of God it is not in things corruptible it is not in things indifferent as meate drinke daies cloathes and the rest of these vanishing things but true religion standeth in things permanent and in things necessarie I giue thee an example To eate this and not to eate that I will not count thee the more godly or religious for that is to be in the kingdome of Antichrist but to honour one God onely the true God sincerely that is religion And so goe through the whole commaundements and if thou finde thy heart sanctified to obey God in his word and to follow him onely then I say to thee thou art truly religious Eate what thou pleasest all is sanctified to thee and to keepe temperance in the vse of them that is acceptable to God But to eate or not to eate that is no religion if thou haue not the warrant of the word of God for thy religion I will not giue a poynts end for thy religion for there is no religion but that which the Lord hath commaunded And therefore Paul to the Romanes chap. 14. vers 17. he saith that the kingdome of God is not meate and drinke religion consisteth not of these things but in an vprightnes peace with God and with thy neighbour and ioy in the holy Ghost Albeit thou shouldest fast all the fridaies and wednesdaies in the yeere yet if thou be a wrangler with thy neighbour thou hast no religion thou art an hypocrite Ye see the religiō of the Papists standeth in things corruptible goe to Rome and Spaine ye shall see this their religion standeth in wearing this cloathing and that cloathing in abstaining from this meate and eating of that and such other trifles wherewith they haue troubled the world Fie on them will they neuer be ashamed of it Thus for the first reason of the refuting of this false doctrine now followeth the second What are al things saith he againe but the doctrine of men This doctrine Touch not taste not handle not was not the doctrine of God and therefore saith the Apostle it auaileth not For euen as these things corruptible as meate drink with the rest of that sort they are no matter or subiect of religion euen so the commaundement of man and the doctrine of man that commeth from his braine is no rule of religion Liuest thou after the doctrine of man I affirme thou art not religious Liuest thou in abstinence at the commaund of man Ha ha there is a faire countenance in thee but I say to thee all is superstition which is ruled by the doctrine of men In one word take all that religion in that Church grounded on the braine of man not to be religiō but superstition Thou shalt find out a superstitious Friar by his habit goe through all their Cloysters ye shall finde nothing but the doctrine of man and the doctrine of man will neuer make a religious bodie Secondly The doctrine of mē cannot make any religious I perceiue in this place and such others that men in all ages haue busied themselues to set downe doctrine about things indifferent Looke the doctrine of the Romane Church ye shal finde this true This testifieth whereto the wit of man inclineth to wit to be religious in vanities in eating drinking cloathing and to let thee liue as thou wouldest As for other necessarie points it will not acknowledge them as for the honour of the parents thou wilt passe by that O the wicked nature of man it hath no inclination to any thing but to vanishing things and it will haue a religion of these things in any case To come to the last verse hauing thus confuted this false doctrine concerning meates by these two arguments the false teacher might haue excepted and said O yet there appeareth some reason in this doctrine of abstinence because it hath a shew of wisedome Secondly it hath the appearance of the submission of the minde and thirdly it is a mortifying of the The third obiection bodie it spareth not the bodie but it humbleth the body and therefore this doctrine must haue some reason and shewe of wisedome The Apostle graunteth this but he saith it auaileth not because this doctrine is about fleshly things the filling of the bellie c. But briefly to examine the words which indeed hath the shew of wisedome Marke first a false teacher a Sophister howbeit there be no wisedome in his doctrine yet if it haue a faire shew and a glance it is enough to him This is the nature of a Sophister he is well contented with a shew of wisedome and beguileth the world with this And the people are naturally as vaine as he If thou get a shew of wisedome thou wilt be content with it And why The heart is vaine and vanitie may serue a vaine heart a vaine emptie heart that hath no soundnes will drinke in vanitie greedily as a man drinketh in water 2. Thess chap. 2. vers 10. 11. Therefore brethren wonder not to see this world wander after vanitie wonder not to see so many Papists and superstitious persons to spread abroad and the people to follow them no wonder because the world inclineth to drinke in vanitie and the world is content with a shew of truth but thanke God if hee hath made thee able to discerne betwixt a shew and a solid thing for thou hast gotten a great grace And therefore if thou heare of Phil. 1. 9. their vaine arguments thanke God that thou hast that heart to consider of them aright and that thou hast an eye that can rightly discerne thereupon for few hath gotten
and some seruants for otherwise an horrible confusion should follow And the Gospell is so far from that that by the contrarie it sanctifieth policie So that if any King before the Gospell was setled after the Gospell he is better setled And if a master of a house was setled before the Gospell he is now farre better setled after the Gospell And this is the rule of the Apostle 1. Cor. chap. 7. vers 17. 20. Let euery man abide in that vocation wherein he is called And then he saith Art thou a slaue art thou called to it abide still in it vntill by lawfull meanes thou get freedome Will ye haue example of this There was Onesimus that ranne from Philemon his master Paul after that he had made him a Christian man hee sendeth him againe to his seruice So it is but vanitie to thinke that religion is enemie to policie or maketh any alteration in policie nay it rather establisheth all in policie This one thing is to be marked The second is seeing in matters of grace the Lord hath no respect to the persons of men hee will not iustifie a King because he is a King and denie it to a beggar because he is a beggar but he will iustifie the one and the other without all respect of persons Seeing then this is his doing what should we doe Looke what Paul saith 2. Cor. 5. according to the flesh I will not account of one man more then of another I will offer grace to the beggar as well as to the rich And againe in policie I giue thee leaue to account of the King as much as thou wilt and why shouldest not thou that art a seruant account of thy master otherwise thou offendest Thinke that thou art an inferiour to him albeit thou be equall in grace with him And so let euery one in policie in common-weales and families haue their owne place let the King haue his place the Lord his place in his own ranke and roume and so foorth And I say to thee if thou doe it not thou hast no grace For if thou hadst grace thou wouldest be so sanctified that thou wouldest not faile in any wise to honour thy superiours here on earth and yet when the comparison falleth out betwixt the gracious man or sanctified man and old things count more of a regenerate man then of all the prophane Kings of the world What did Paul hee had many of these outward things as ye may reade in the Epistle to the Philippians chap. 3. I am an Hebrue saith he as ye are O but when Christ came in all these aduantages became to me not onely domages but they became as dung So all these externall things are but as nothing in comparison of regeneration It is better to be a renued man being a beggar then to be the greatest Monarch in the world wanting regeneration Now lastly in this place ye see when Christ commeth there is a strange change in the world Thinke ye he came in vaine or for nothing Is there not a great change when a great Monarch commeth into the countrey Thinke ye not but when Christ came there was a great change such as was neuer at the comming of all the Monarches in the world Paul 2. Cor. 5. vers 17. saith speaking of this change Whosoeuer is in Christ is a new creature all things are made new in him but there is such a stupiditie in men that they cannot see this Thou art euer harping on these old things will ye heare him boast it will be of these old things O senseles creature thou shewest thou art not renewed O these braue Courteours all their speech is of these old things by the which they testifie that they wote not what Christ meaneth Yet in a word some may doubt Are all things so renewed that these olde things haue no place Is there no difference of nations of riches of honours stand not these things these old things fleshly things notwithstanding this innouation I answere they stand but I adde this if euer it be well with them they must be renued that old shape must be put off them Thou that art a King must be made a new creature and thou that art a subiect thou must be renewed againe and obey thy Prince in the Lord. The Gentiles knew not this thou y t art a seruant thou must obey thy master in the Lord and thou that art a master thou must doe thy dutie to thy seruant in the Lord so as these outward things must be renewed in Christ I say more the first comming of Christ made some change but the next comming shall make it palpable Thou shalt see it and feele it for there shall be no kings but the kings of heauen there shall be no superiours or masters but all shall be glorified there shall be such an alteration then And thou that wilt not see it now thou shalt then be compelled to see it nill thou will thou This for the first part of this verse the next part followeth In the first ye heard he hath taken away all respect of these outward things now it might haue been thought if this new man hath cast off all these outward things what hath hee in steed of them for it were a great losse if he gat not something in steed of them He answereth in a word Christ is all and in all things There is the answere So that the thing that graceth a new man is one onely thing and what is it Iesus Christ the Lord is in steed of all he supplieth the want of all these earthly things So that if yee will aske of this new man what is thy nation supposing he be of the best nation on earth he will answere Christ is my nation If thou aske what is thy kindred let him come of Kings he will say Iesus Christ is my kindred It is a wofull bloud thou art come of if thou be nothing renewed in Christ Wilt thou aske what is thy kingdome He will answere Iesus Christ is my kingdome An earthly bodie will say and answere I am King of France and I am King of Spaine and I am Emperour and will cast his head vp If thou wilt aske what is thy riches thy honour and estate hee will answere Christ is all things to me and so there is no prerogatiue in this world Hee will put Christ in the roume of all whether he haue or want it Ye remember Matth. 12. when the mother of Christ would haue come to him and the Disciples telling him that saying Behold thy mother thy brethren stand without desiring to speake with thee he answereth Who is my mother my brethren and sisters Euen they that doe my fathers will Then generally he telleth whosoeuer will doe the will of his father are his mother brother and sisters Then turne it ouer if thou be a faithfull man thou art brother to him and all and againe he is all to thee Now certainly this