then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts 2. That had those things taken away that sometimes they had in spirituall things 3. That lost their first loue 4. That lost the kingdom of God in losing the meanes of the kingdome 5. That lost what they had wrought 6. That lost the presence of God 7. That lost vprightnes and sinceritie 8. That lost the taste of the powers of the life to come 9. That lost the ioyes of their saluation And lastly much more theirs that lose their crowne 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Diuell can fetch booties euen out of the temple of Christ. 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke their 's not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and liberty on earth to winne Proselites to their religion There haue alwaies beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophy This is the first kinde of corruption heere condemned But is Philosophy naught and heere reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit So that vaine deceipt may bee heere added interpretatiuely it explaines the sense But how became philosophy to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth diuellish things as the philosophy of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternity or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinarie course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God wheras it is true of the second cause only So the second is brought against the resurrection whereas it is true only in the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessarie to saluation and imposed as meet to beioyned with the Gospell Philosophy may yet be vsed so as shee be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble herselfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie and that diuers wayes 1. If men vse any part of philosophy that is diuellish as too many doe 2. If men neglect the study of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers We may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth Thus of Philosophie After the traditions of men The word Tradition hath been vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authority from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarches before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawen but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlines and are therefore Apostolicall and to bee obserued as all the doctrines of the word and the publike assemblies of prayer and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further piety but are either light or vnnecessarie or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuity the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the law by word of mouth this Law by word of mouth is the Cabalisticall Theologie a Diuinity so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare
Matth. 15. The traditions in the Churches of the Gentiles may bee considered two waies 1. As they were in the times of the primitiue Church 2. As they were in the times after vnder Antichrist In the primitiue Church they had by degrees one after another a great number of traditions such as these To stand and pray euery Sabboth from Easter to Whitsontide The Signe of the Crosse to pray towards the East the annointing of the baptized with oyle the canonicall houres Lent and diuers kindes of fasts the mixing of water with wine the addition of diuers orders in the Church as Canons Exorcistes Ostiaries Holy-dayes to sing Halleluiah at Easter but not in Lent and such like Now if any aske what we are to thinke of those and the like traditions then in vse I answer 1. That the Church had power to appoint traditions in indifferent rites so that the rules of the Apostles for indifferent things were obserued as that they were not offensiue nor against order or decency or edification As to appoint the time and place of publike praier to set downe the forme of it to tell how often the Sacraments should bee administred c. 2. We must vnderstand that the word Traditions vsed by the Fathers did not alwaies signifie these and such like things deuised by men but sometimes they did meane thereby such things as were warranted by Scripture though not expressely As the baptizing of Infants the obseruation of the Sabboth c. 3. There were some Traditions in some Churches in the first hundred of yeere that were directly impious as the Inuocation of Saints and Images 4. Someother things were then vsed that were not euery way impious in their owne nature and yet not greatly iustifiable in their vse and such were diuers of the aforenamed obseruations 5. That diuers things at the first brought into the Church with good intents and to good purpose afterwards grew into abuse as for example In the Primitiue order of Mounks 6. The worser traditions were brought in by false teachers and too pertinaciously obserued by the people the Fathers bewailing it and sometimes complaining of it 7. The Fathers themselues in some things shewed leuity and vnconstancy of iudgement sometimes to please the people approouing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well bee denied but that the libertie taken in the primitiue times to bring in traditions opened a doore to Antichrist Now concerning the traditions in Popery vnder Antichrist their doctrine is abhominable for they say that the word of God is either written or vnwritten and they say their vnwritten verities are necessary as well as Scripture yea that they are of equall authority with Scripture And those traditions they would thus exalt are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions we may profitably record in our memories these Scriptures Deut. 12.32 Reu. 22.18 Matth. 15. 1. Pet. 1.18 Galat. 1.9 Isay 8.20 2. Tim. 3.16 Ier. 19.5 Col. 1.28 Luke 16.29 1. Cor. 1.5.6.7 Ob. But our Sauiour told his disciples I haue many things to say vnto you but yee cannot beare them now but the spirit when hee is come shall lead you into all truth Ergo it seems there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. This may be vnderstood of the gifts of the Apostles and of the effects therof and not of doctrine for of doctrine he had said in the chap. before all things that I haue heard of my father I haue made known vnto you 2. If it were vnderstood of doctrine yet he doth not promise to lead them into any new truths but into the old and those Christ had already opened which should be brought to their minde and they made more fully to vnderstand them For so he saith of the Comforter in the 14. chapter he shall teach you all things and bring all things to your remembrance whatsoeuer I haue sayd vnto you 3. Be it he had not reuealed all as yet what did he therfore neuer reueale it why the very text is against it for hee said I haue yet many things to say vnto you therefore he did say them namely after his resurrection 4. Let it bee noted that he saith ye cannot beare them now the things he had to say they could not then beare why should we thinke that they could not then beare these graue traditions as the Annointing and Christening of bels and such like Lastly let them prooue it to vs that those toies are the things Christ promised to reueale and then they say somewhat Ob. But in the 20. of Iohn he saith there were many things which were not written which Iesus did Answ. He saith that the things which are written are to this end written that we might beleeue and beleeuing might haue eternall life so that what is needefull to faith and eternall life is written 2. Hee saith there were other things not written he saith other things not things differing from these other things in number not in substance or nature much lesse contrary things Ob. But the Thessalonians are charged to hold the traditions they had beene taught Sol. The Scriptures were not then all written 2. The Apostle vnderstands not traditions as the Papists doe For in the same place hee calleth the things written in Scripture Traditions as well as those were not yet written To conclude this discourse concerning traditions we must further vnderstand that the traditions in any Church though they be things indifferent in their owne nature become vnlawfull if they be such as be taxed in these eight rules 1 If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent 2. If they bee vrged and vsed with superstition 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they bee equalled with the Law of God or the weighty things of the Law neglected and those more vrged 7. If they be light and childish Lastly if by their multitude they darken and obscure the glory of Christ in his ordinances Thus of the second thing The third thing from which hee doth dehort is the Rudiments of the world The Rudiments of the world By the Rudiments of the world hee meaneth the lawes of Moses especially concerning meats washings holidaies garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke because the Iewes and false Apostles held them as needefull as the foure elements of the world or else because in their first Institution they did signifie the most choice and fundamentall principles of the Gospell that were necessary for all to know that would be
Taker to vsury Great and preuailing Iudgements take away all that vanitie of conceit and swelling of pride which difference of gifts and places bred before The Lord for his mercies sake grant that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made and continued with effects prodigious and vnheard of lest the Lord be at length prouoked to plague with more fierce and cruell Iudgements and worke vnion at least in one furnace of common calamilitie the same God for his Sonnes sake worke in all that any wise loue the prosperitie of Ierusalem on all sides that they more regard the glory of God and the good of the Church then their owne greatnesse eyther of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neyther loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruit of their owne wayes Doe It is not safe to put ouer good motions When Paul findeth fitnesse to pray and giue thankes hee doth not omit the occasion In spirituall things delay is alwayes dangerous but in sinfull motions the onely way many times is to deferre the execution Many sinnes are preuented by the very benefit of taking time enough to execute them Giue thankes Paul giues them to vnderstand before he comes to dispraise their vices and the corruptions crept into the Church that hee takes notice of their prayse-worthy vertues hee reserues his taxation to the second Chapter and this course hee holds with them for diuers Reasons First to assure them of his loue and that hee did it not of malice a thing especially to be looked to in all admonitions in familie or else-where as well to praise for vertue as disprayse for vice Secondly he holds this course to let them see that he did account them as Christians though they had their infirmities It is a secret corruption in the affection of the reproued to conceiue that the reproouer likes them not at all They are not fit to reproue others that cannot loue them for their vertues at the same time that they dispraise their faults and therefore they are farre short of holy affections that say I neuer liked him since I saw that fault by him Thirdly hee did thus that they might the more hate sinne seeing it did darken their graces which els would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should prayse God for his mercies to vs and wee neuer prayse God our selues Lastly it carryeth with it a secret taxation of vnthankfulnesse as the cause of their fall for had they beene more thankfull for the sinceritie of the preaching of the Gospell and for the riches of the grace of Christ offered the honourable opinion of the excellencie and sufficiencie thereof to giue all sound contentment would haue preserued them from mixing the worship of God with mens traditions or admitting contrary doctrine and from dishonouring the mediation of Christ with Angell-worship Then did Popish Traditions ouer-flow when the Scriptures were contemned and the light of them suppressed and in generall an vnthankfull man is euer a vicious man More specially in the dutie here mentioned two things are to be considered 1. What they doe Wee giue thankes 2. To whom viz. to God euen the Father c. We giue thankes Eucharist is sometimes appropriated onely to the Sacrament of the Lords Supper but most commonly is generall to all holy thankefulnesse especially to God There is a flattering thankefulnesse to men and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefely to be noted First Reasons to incite vs to the practise of continuall thankefulnesse to God Secondly for what things we are to be thankfull Thirdly what rules to be obserued for the manner of performance of it There are many reasons scattered in Scripture to incite vs to Thankefulnesse first because it is a speciall part of Gods worship or one way by which we yeeld worship to God Hence that the Apostle accounts it a great losse if the people cannot say Amen when the Teacher blesseth in the spirit or giueth thankes Againe when he would exhort them to liberalitie he vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God And in the 4. of the 2. of Cor. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much prayse to God Secondly the Apostle hauing dehorted the Ephesians from Fornication and all Vncleannesse and Couetousnesse Filthinesse Iesting and foolish Talking hee addeth but rather vse giuing of thankes As if hee would note that thankefulnesse for Gods Blessings and Graces duely performed would preserue them from the filth and power of these base vices Besides it is a thing that becommeth the Saints nothing better Thirdly it is a signe of three worthy things wherein it behooueth euery man to be well assured first it is a signe of a heart that hath rightly receiued Christ and is firmely rooted built and stablished in the faith Secondly if men in all things let their requests be shewed vnto God with giuing of thankes it is a signe of the peace of God euen that the peace of God that passeth all vnderstanding will preserue their hearts and mindes in Christ Iesus Thirdly it is a signe nay a very meanes of a contented minde He that can pray vnto God for what hee wants and is able thankefully to acknowledge what hee hath in possession or promise hee will in nothing be carefull as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwayes as the Apostle writeth 1 Thes. 5.18 Thus of the Reasons Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporall as for the Word for Mercies in prayer for Victory ouer a sinne for Knowledge Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger in wrongs Thirdly in outward things wee must be thankefull not onely for great things done for our states or names but euen for the lesser and more daily fauours as for our foode and the creatures for our nourishment And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and prayse ouer and for their foode and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace
should be so as the Preacher sayes Fourthly Some heare because a great report goeth of the Teacher Fiftly But aboue all others they are straying hearers that are mentioned Mat. 22.22 they heare and admire and yet leaue and forsake for any reformation or practise of what they heare Vnder this rancke I may referre the three sorts of hearers Matth. 13. The first sort suffer the Diuell presently to take away the Word The second sort choake it with cares and lusts The third forsakes the profession and hearing and liking of it in the time of temptation or persecution Thus of their sorts The state of men transgressing against the Word by refusing to heare it aright is exceeding fearefull if they could see their miserie they would doe as the Prophets require they would cut their haire and cast it away vnder the sence of the horror of Gods indignation The dust of the feet of Gods messengers will rise in iudgement against such hearers It shall be easier for Niniueh and Tyrus and Sidon and Sodom and Gomorrah then for such hearers Yea all their suites for mercy are abhomination in Gods sight A heauie eare is noted for a singular iudgement Matth. 13.13.14 c. Esa. 30.8.9 Yea because men will not heare the Word they must heare the rod Mich. 6.9 and their eares if they belong to God must be forced open by corrections Iob 3.3 To conclude if all this can not affect men then I say as the Lord sayd to the Prophet of such persons He that leaueth off to heare let him leaue off Ezek. 3. vlt. Thus of the first part of the description viz. the ordinance in which it is most effectuall viz. Hearing The second part is the propertie of the Word which is most eminent in the working of it viz. Truth Word of Truth Hee meaneth not the personall Word which is Christ but the enunciatiue Word made knowne eyther singularly by Reuelation Oracles Visions Dreames or commonly by tradition of Doctrine from hand to hand for 2000. yeeres or by a more excellent manner afterwards by Scripture the Word of holy Scripture is here meant There are many properties of the Word of God wherein it doth excell First it is diuine The testimonie of Gods mouth Wonderfull 1 Thes. 2.13 Psal. 119.18.88.129 Secondly It is eternall and incorruptible a liuing Word or the Word of Life Psal. 119.89.144.152 Phil. 2.16 1 Pet. 1.22 Thirdly It is swift Psal. 147.15.18 Fourthly It is powerfull and terrible Hebr. 4.12 The sword of the Spirit Hos. 6.5 Esa. 11.2 Hebr. 4.12 Ephes. 6. Fiftly It is nourishing and healing it hath a propertie to nourish and heale Psal. 107.20 Sixtly It sanctifieth both our persons and the vse of the creatures Seauenthly It is comfortable ioyfull sweet Psal. 119.14.111.143 162. Eightly It is apt for generation it hath a quickening power Psal. 119. 25.28 1 Pet. 1.22 Ninthly It is preseruatiue both from sinne Psal. 119.11 and from shame Psal. 119.22 So will not gold and siluer Tenthly it is wise and exceeding large Psal. 119.96.98.99.100.104 Eleauenthly It is light and pure and iust Psal. 119.105.130.140.128.138 But heere the Word is commended for the Truth of it and that as a most eminent propertie in mens conuersions Truth is taken diuersly for a vertue in speech in the second Table for Truth of Doctrine Iohn 5.33 for the substance of a type Iohn 1.17 for vprightnesse and sinceritie Iohn 3.21 for the true forme of a thing Rom. 1.28 Here the word of God is sayd to be the word of Truth in regard of the vse of the word in the conuersion of a sinner and that first as it is apprehended to be in itselfe secondly as it is by effect in the hearer For the first before a man can haue experience of the power of the Word in the gathering of his soule he must know it to be a word of Truth foure wayes First that it is the very word of God and therefore true considering the admirable antiquitie of the Storie before all other Histories the dreadfull miracles by which it was confirmed the certaine euent of the vaticinies or prophesies the immutable and euery way sufficient frame of pietie righteousnesse and diuine worship contained in it the durablenesse of the wisedome thereof which no punishments could euer extort out of the hearts of the professors thereof and lastly the dreadfull iudgements vpon the enemies of it Secondly that it is true whatsoeuer Doctrine it reuealeth though it make neuer so much against our profits or pleasures or lusts till a man be brought to this the Word neuer worketh soundly Thirdly that there is an especiall glory of Truth in the promises both in the promise it selfe and the condition Fourthly that we acknowledge Truth in the performance of what God hath promised and so giue glory to his faithfulnesse and thus of the word as it is apprehended in it selfe In the second place the word is the Word of Truth by effect because it worketh truth in vs and imprinteth it selfe in vs and fits vs for godlinesse Tit. 1.2 and thus it worketh Truth in vs sixe wayes First In that it worketh knowledge and so Truth in the vnderstanding Secondly In that it worketh in the Truth of worship Iohn 14.23.24 Thirdly In that it worketh in vs plainenesse and vprightnesse in the exercise of Grace and Holinesse and so it is opposed to hypocrisie Ephes. 4.24 Fourthly In that it worketh Truth of Constancie that is an euerlasting resolution to heare and keepe the Word of Truth Iohn 8.37 1 Iohn 4.6 Fiftly In that it begets in vs the sinceritie and Truth that becomes our callings and behauiour in the world as we are free from lying calumnies perfidiousnes slandering boasting flattery c. 1 Cor. 5.8 Sixtly In that it makes all our conuersation vertuous so guids vs to do the truth Ioh. 3.22 Iam. 3.17 Vse is both for Instruction and for Reproofe For Instruction therefore wee should labour that the Word may be a Word of Truth to vs and to this end First we should pray God to giue vs the spirit of Truth Iohn 16 13. Secondly we must repent that we may come to the knowledge of the Truth 2 Tim. 2.25 Thirdly we may not test in the forme of Truth Rom. 2.20 Iohn 3.22 For Reproofe of foure sorts of men First such as will not receiue the loue of the Truth With these gaine is godlines 1 Tim. 6.5 2 Thes. 2.10.12 Secondly such as strangle the light of the Truth eyther of Nature conscience or the Word and with-hold it in vnrighteousnes that striue against the light of the truth in their hearts that they might sinne the more freely Rom. 1.18 Thirdly such as will not obey the Truth which yet they admire commend affect c. Gal. 3.1 5.7 Fourthly such as by their wicked liues cause the way of Truth to be blasphemed which Truth they both heare and professe to obey Thus of the
Lastly nothing but the will of God bindes conscience the Apostle of purpose layeth the foundation in the Preface concerning the knowledge of and resting vpon Gods will that so he might the more easily beat downe their Traditions and Philosophicall Speculations of which he meant to intreate in the next Chapter Now if this Doctrine be true as it is most true then Apocryphe Scripture Councels Fathers and Princes Lawes doe not binde further then they are agreeable to Gods will and therefore much lesse Popes Decrees Traditions and humane Inuentions Thus of the Obiect of Knowledge In the next place it is described by the Parts of it in the next words In all Wisedome and spirituall Vnderstanding Where the Apostle shewes that sauing Knowledge hath two parts viz. Vnderstanding and Wisedome Concerning the difference betweene the two originall words in this place rendered Wisedome and Vnderstanding there is a great stirre amongst Interpreters Some say that the one proceedeth out of the principles of the Law of Nature and the other out of the principles of Faith Some take the one to be a knowledge concerning the end the other of things that are for the end Some thinke by Vnderstanding is meant apprehension and by Wisedome is meant Iudgement or dijudication Some thinke that Synesis rendered Vnderstanding receiueth the will of God in the whole and that Sophia Wisedome conceiueth it in the parts and with weighing of all circumstances by the first they consider what is lawfull and by the second what is expedient Some say that the one of them conceiueth the obiect of felicitie the other the meanes by which men attaine it Some thinke they differ thus that the one vnderstands of God absolutely by Scripture as he is and the other considers of God by collation or comparison with the creatures by experience as hee is tasted to be good but the plainest and soundest difference is this that Vnderstanding is contemplatiue knowledge but Wisedome is actiue knowledge the one giues rules for practise the other for Iudgement and contemplation But before I consider of them apart I obserue two generall Doctrines First that sauing Knowledge and Wisedome is not naturall but from aboue and had onely by CHRIST here it followes Faith and Loue it is wrought by the power of the Gospell it is prayed for and lastly it is plainely said to be spirituall See more Iames 3.17 1 Cor. 2.14 2 Cor. 1.30 Tit. 3.3 and it may serue for many vses First it should inforce vs to labour to become spirituall men as wee would desire to haue any thing to doe with the knowledge of Gods will for if wee be not more then naturall men it is certaine wee know not the things of God Be sure therefore thou be no naturall man Quest. How may a naturall man be knowne Ans. Hee is a naturall man First that hath in him onely the spirit of the world 1 Cor. 2.12 Secondly that knowes not that wisedome of God that is in a mysterie that is his Reconciliation and Saluation by Christ 1 Cor. 2.7.10.14 Thirdly that loues not God Vers. 9. as they doe not that loue not the word people and way of God Fourthly that knowes not the things giuen of God by the Spirit Vers. 12. Fiftly that accounts spirituall things fooliâ—h things and religious courses foolish courses Vers. 14. Sixtly that hates sinceritie and walkes after his owne lusts Iud. 19.18 And it is worthy to be noted that the Apostle when he fore-tels of these wicked loose persons and prophane men liuing in the Church he saith they make Sects and it is most sure that not onely Heretikes and false-Teachers that draw men out of the bosome of the Church to diuide them from our Assemblies but euen wicked men that wallow in sinne make Sects and Schisme and diuision in the Church though they otherwise come to the Word and Sacraments as the people of God doe for the Word is seldome effectuall in the working of it in any place but wee may finde the Diuell stirring vp carnall and naturall men that striue by all meanes to pursue such as desire to feare God lading them with reproaches and blowing abroad slanders and wilfully both disgracing them and shunning their presence and when they haue done call them Sectaries and other Hereticall names them I say that excepting their care and conscience to walke vprightly with God and vnrebukeable amongst men liue in peace by them but though men are deceiued God will not be mocked these are the men that God meanes to indite for making of Sects in the Church as well as Heretikes Secondly seeing true Wisedome is from aboue it should worke in vs a dislike both of hellish wisedome and earthly wisedome by hellish wisedome I meane such wisedome as was in the Priests when they killed Christ or that that was in Pharaoh who counts it to deale wisely to oppresse Gods people It is diuellish wisedome to be cunning or artificiall in hiding the practise of sinne it is diuellish wisedome to haue skill in defending sinne It is diuellish wisedome that is vsed in the refining of sinne as for example drinking of healths began to grow to that detested head and was accompanied with that filthy villany and abhomination in respect of the excesse of it that certainely the Diuell should neuer haue gotten the most men in a short time to haue had any thing to doe with such a damned beastlinesse now the Diuell not willing to loose his homage and sacrifice inspires some men to bring in a libertâ—e to drinke in lesse glasses and with allowance of choyse of drinkes or Wines and now the sinne is refined it goes currant Earthly wisedome is of two kindes for eyther it is a skill to get goods or else it his humane learning and policie both allowable in themselues but neither to be much liked or trusted to for as for the skill to get riches What would it profit a man to winne the whole world and loose his owne soule and the prayse of humane wit learning policie c. is much curbed by certaine terrible places of Scripture The conceit of this wisdome makes the Crosse of Christ of none effect and a man may haue a great measure of it and be famous and yet be without God without Christ and without the couenants of promise and without hope in the world for not many noble not many wise hath God chosen Yea God many times hides the mysteries of the Kingdome of Grace from these great Wise-men and sets himselfe of purpose to stayne their pride to destroy their wisedome and to infatuate their counsels Where is the Scribe learned in the Scripture where is the Disputer of this world skilfull in humane learning and policie Hath not God to vexe the very hearts of these men tyed conuersion of soules ordinarily to the foolishnesse of preaching Doct. 2. It is not enough to get Pietie vnlesse wee
the things which are named to bee abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the bodie is Christ. In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of minde 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in their fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall bodie of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to be a depth in them Sol. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenes of minde 3. In not sparing the bodie But yet he censures them two waies 1. It is but a shew all this 2. It with-holdeth the honor due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second CHAPTER FOr I would ye were throughly informed of it what great care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but only heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Great are the benefits which you and all those that beleiue in your parts receiue from our paines in the Gospell for hereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benefits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whom are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner as ye haue receiued CHRIST hitherto And for matter of faith I would haue you by all meanes to seeke to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue been taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede least any man of what gifts or profession soeuer make a prey of your soules and carry them away as a spoile And in particular looke to it in three things first in Philosophie not simplie in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authority of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to be as the A.B.C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to be regarded for many reasons whereof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnes and sufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the very Angels those excellent and potent creatures are subordinate to him and acknowledge him as their head which by the way shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall seeing in CHRIST ye haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which standes in the mortification of that bodie of sinnes which ye were guiltie of while ye were in the flrsh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answere that we haue baptisme insteed of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleiue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you inioy without them for in
it implies that people are for the most part slow hearted herein and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance 2. That all this stedfastnes of assurance is not the worke of a day a great tree is not growne or rooted but successiuely a great house is not built all at once we must be euery day adding something to Gods worke that the building of grace may be in due time finished none are so established but they may grow in faith none haue such great rootes but they may take roote yet more many men striue hard to make their trees shew in branches leaues I meane in outward profession in the world but alas what should this great bulke and so many branches and leaues doe vnlesse there were more rootes within yea many deare children of God mistake wonderfully they euery day carrie together heapes of precepts for life but alas poore soules so great a building will not stand vnlesse they lay their foundation sure I meane that they get their faith in Christ the only sure foundation more confirmed and established As ye haue been taught Note here the Apostles candor he doth not arrogate the glory of their establishment to himselfe but sendeth them to their Minister and teacheth them to depend vpon him to waite vpon the blessing of God vpon his labour and to acknowledge the good they haue to haue receiued by his ministerie Here diuers things may be noted 1. That the people should labour for a reuerend estimation of the doctrine they receiue from their faithfull teachers 2. That as faith commeth by hearing so doth the establishment of faith also 3. That it is wonderfull dangerous to neglect either the charge of our teachers when they vrge vs to assurance or the rules by which they guide vs out of the word of God for the attainment of it if we would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs we should be afraid to delay when we are taught how to confirm our soules in faith and grace 4. The faithfull Ministers do greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thanks-giuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnes that as they did thriue in the meanes or matter of faith and holy life so they should glorifie God by all possible thankfulnesse for it as he would haue them abound in faith and holinesse so also in thankfulnes to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions we may finde that we are wonderfully bent to the very habit of vnthankfulnesse and therefore it is iust with God many times that we doe no more thriue in victorie ouer our corruptions or in the power of diuers graces or in the progresse of duties because we doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of Oh that it were written vpon our hearts and grauen deepe in our memories that nothing becomes vs more then to abound in thankfulnesse no fairer sight then to see the Altar of the Lord couered with the calues of our lips neuer can the estate of a child of God be such but he hath exceeding great cause of thankfulnes for his happinesse in Christ. VERS 8. Beware lest there be any man that spoile you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hitherto of the exhortation From this verse to the end of this chapter is conteined the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to v. 16. 3. He concludes against the things from which he dehorts and that seuerally from v. 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions .i. obseruations and externall rites and vaine superstions concerning either ordinarie life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessarie vpon the consciences of men 3. From the elements of the world .i. from the ceremonies of Moses now abrogated and so from Iudaisme In generall we see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poyson and yet cannot abide to receiue any antidot Againe from the coherence we may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as we grow setled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When wee finde these caueats in the Scripture wee must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuises more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to lead away bond and captiue or as here to spoile it is so to seduce or to carrie away as a spoile for the matter expressed in this word we may note 1. That a Christian stands in danger of a combat and if he looke not to himselfe may be spoiled and caried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled
appertaine to filling of the flesh In these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singular proannesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why hee condemnes them and these are 6. First ye are dead with Christ and therefore yee ought not to bee subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were are rudiments or waies of instructing the world in the principles of the Kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sence you haue of them 4. The matter of them is light and vaine and idle v. 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntary religion 2. In humblenesse of minde 3. In not sparing the body which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctity 2. It with-hoolds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practized with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions heere condemned are such rites customes or obseruations as men binde their consciences to to obserue or practize in the ciuill life of man Besides the instances in the text such are the obseruation of euill dayes or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lie in a sieue or such like about weomen that lye in Such is the not marrying with kindred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birdes or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying in the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if ye be dead with Christ In these words diuers things may be obserued 1. Heere we see the necessity of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christor no If ye be dead with Christ. 3. Note heere the praise of a mortified life for when he saith if yee be dead in Christ it imports that to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c. common with Christ. 5. In speciall they haue death common with Christ. They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes for their benefit 2. Because when their bodies die they die in vnion with Christ. 3. Because the vertue of Christs death is deriued to their souls whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sin conueiued in the ordinances of Christ and applied by the spirit of Christ. 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for triall and comfort For triall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ. For comfort to the mortified thou art in Christ and hee will neuer leaue thee nor forsake thee till hee hath raised thy body and cured thy soule Thus of the wordes in themselues they are also to bee considered as they are heere vsed against traditions and so they are two wayes Christ is dead and in his death ye are freed from all bondage of soule to any thing but the will of God and therefore t' is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ ye be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should bee of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though ye liued in the world are ye burthened c Quest. Doe not the faithfull liue in the world that he saith with such a salt interrogation as though ye liued in the world Answ. They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life So Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a
knit together by ioints and bands c. Verse 20. Wherefore if ye be dead with Christ from the ordinances of the world c. Verse 21. As touch not tast not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh The order of the first part of this chapter a 1. Thess. 1.2 b Vers 3.4 c 1. Tim. 1.18 d 1. Tim. 4 7. e 1 Cor. 9 7 12. Enemies to sincere preaching f 1. Cor. 9.27 g 1. Tim. 1.10 h 2. Thess. 2.4 i Reuel 9. k 2. Tim. 3.8 l 2. Tim. 4 14.15 m Eph. 4.14 How many waies faithfull Ministers fight Col. 4.12 Doctrine 1. An vnregene rate heart is a comfortlesse heart Note Doct. 2. The Gospell brings a man the true consolation Vses The solace that comes by the word with the answers to diuers obiections Psal. 19. Causes why many finde no more comfort in the word a Esay 65.5 b Math. 5.4 Esay 61.1.2.3 c Esa. 51.7 d Pro. 29 6. e 1. Pet. 1.8.9 f Ioh. 16.14 g Psal. 7â— 3 Seuen inconueniences of an vncomfortable heart Differences of loue The Author Bond Seat Effects Obiects Properties of loue h 1. Thess. 1.3 i Rom. 14.15 Gal. 5.13 k 1. Pet. 4.8 l 2. Cor. 2.7.8 m 1. Ioh. 3.17 2 Cor 8.24 Rules for preseruing loue n Phil. 2.4 o Phil. 2.2.3 p 1. Cor. 13. q 1. Cor. 13. r Phil. 1.9 s 1. Thess. 4.11 The restraint of this loue t 1. Cor. 6. u Psal 26.5.6 Ephes. 5.6 Phil. 3.18 * 1. Cor. 5. x Phil. 3.2 y Reuel 2 9. z 2. Thess. 3.6 a 2. Thess. 3 14.15.16 Foure sorts of disturbers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Act. 9.22 c Act. 16.10 d 1. Cor. 2.16 e Ephes. 4.16 The Gospell is certaine two waies A twofold fulnesse f Ephes. 5.18 g 1. Thess. 3.12 h Rom. 15.13 2. Cor. 7.4 i Act 9.36 Psal. 1.11 Reuel 3.1 2. Cor. 10.6 Full assurance may be had It must bee sought k Heb. 10.22 l Heb. 6.12 Seuen things of which we should be assured n Heb. 6.12 Seuen signes of full assurance o 1. Thess. 1.6 p Ephes. 4.14 q Heb. 6.11.12 r Heb 10.22.23 s Rom. 4.20 t Esay 11.7.9 u Rom. 15.14 What we must doe to get full assurance Vse Wherein our spirituall riâ—hes â—e * Col. 3.16 x Tit. 3.6 y Ephes. 2.4 2 Cor 8.1 9.11 z Rom. 10 11. a 1. Tim 6 18. b 1. Cor 1.5 c Iam. 2.5 Assurance is riches â—n many respects Answer to the vbiquitaries The difference of knowledge in Christ and Angels and men a 1. Cor. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is Who are deceiuers a 2. Cor. 11.3 2 Thess 2. b 2. Cor. 6. c Heb. 3.13 d Ier. 23.14 Ezech. 13.10 Mich. 3.5 Gal. 5.9 3. 3 Rules to preuent beguiling a 1. Cor. 14.33 Of order in the common wealth b Prou. 8. Rom. 13. Order in the Church Order in the family d Gal. 6.16 e Psal. 50. vlt. f Pro. 4.26 g Psal. 112.5 i Luke 1.79 k Psal. 51. vlt. l Pro. 19.16 Ten helpes of order in conuersation Nine lets of order Rules for bringing our liues into order Vse of catalogues More rules Vses m Psal. 5.8 n Psal. 90. vlt. o Psal. 17.5 That stedfastnesse of faith may be had p 2. Cor. 1.21.22 q 2. Tim. 2.19 Matt. 7.24 r Heb. 6.17.18 s 1. Pet. 5.9 t Iam. 1.6 The properties of the man stedfast in faith u Eph. 3.17.19 * 1. Ioh. 5.4 Gal. 6.14 x Rom. 5.4 Isa. 26.16 y Rom. 4. z 2. Cor. 1.18.19 The causes of vnsettlednesse a 2. Thess. 3.2 The means of stedfastnesse The inconueniences of an vnstedfast faith Vnstedfastnes of faith three wayes How weake faith may be discerned Causes of the vnsetlednes of faith weake Remedies for faith weake Causes of faith weakned Signes of faith weakned Remedies for faith weakned Causes of the losse of stedfastnes Steps in falling away The effects Distinctions about apostasie Remedies for the losse of stedfastnesse Vses Psal. 56.9 116.7 a 2. Pet. 1.9 b 2. Thess 3.6 c 2. Ioh. 4. d Gal. 1.9 1. Cor. 15.1.2 e Gal. 1.12 f 1. Cor. 11.23 g Phil. 4.9 h 2. Ioh. 9. The priuiledges of such as receiue Christ â— Phil. 3.9 k 1. Pet. 8. l Rom. 5.11 3.25 m Reu. 2.17 n 1. Cor. 1.6 4 7. o Rom. 8 9. p 2 Cor. 3.17 q Rom. 8.13 r Zach. 12.12 s Rom 8.15 t Gal. 5.22 u Eph. 1.14 * Ioh 14. x Rom. 8.10 y Rom. 8 26. z Rom 8.11 a Heb. 9.15 b Rom. 8.17 c Gal. 2.20 Rules for perseuerance to bee obserued in our first conuersion d 2. Cor. 13.5 e Psal. 37 8.9 f Ioh. 10.28 Ier. 32.39.40 g 1. Cor. 1.6 1. Tim. 2.6 h Psal. 51.12 What a free spirit is i Ier. 31.33 Psal. 37.31 k Psal. 125.1.24 Signes of a true heart Rules to be looked vnto after our calling Heb. 10 36. Phil. 3. The order of the rest of the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 13. b Math. 13. c Reuel 2. d Math. 21. e 2. Ioh. 10. f Hos. 5. vlt. g Heb. 6. h Psal. 51. i Reuel 3.11 Quest. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. How Philosophy becomes vaine deceipt When men are corrupted by philosophy The diuers acceptation of the word Tradition Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A distinction about tradition Traditions in the Church of the Iewes Cabalisticall Diuinity Traditions in the Churches of the Gentiles Quest. Answ. Traditions in the times of the Fathers in the primitiue Church Traditions in Popery Scriptures against traditions Ob. 1. a Ioh. 16.12.13 Sol. b Ioh. 15.15 c Ioh. 14 26. d Ioh. 16.12 e Act. 1.3 Ob. 2. f Ioh. 21. vlt. 20 30. Sol. Ob. 3. 8 Wayes any tradition growes euill What hee meanes by rudiments Why called rudiments Why of the world The law abrogated 4. wayes How the morall law is abrogated Rom 8.1.2 Rom 6.14 Gal. 5 23. 1. Tim. 1.9 How the Iudiciall Lawes are abrogated a Ephes. 2.12 b Phil. 3.18 c 1. Pet. 2.16 d 1. Pet. 4.1.2 e 2. Cor. 5.20 f Gal 1.7 g Matth. h Rom. 10.3.4 i Mat. 10.33 k Hâ—b 11.26 l Esay 53.1 Rom. 10.16 m Mat 11.29 n Mark 9.42 o 1. Cor 1.12 p 1. Cor. 11.28 q Gal. 2.17.18 19. r 1. Tim 5.11.12 s 2 Ioh 9. t Ephâ—s 4.30 u 2. Cor. 11.3 * Hebr. 10. x 1. Pet. 1.14 Why our Sauiour was the second person in the Trinitie and no other a Ioh. 1.1 Col. 1 15. b Ioh. 1.12 c Col. 1 15. Heb. 1.3 d Col. 1.13 e Reuel 1 7. f Mat. 28.21 g Reuel 2.23 h Phil. 3.21 i Ierem. 23.6