Exposition of Colossians, Sermons · Chapter 2 · Verse 18
VER. 18. Let no man at his pleaſure beare rule ouer you, by humbleneſſe of minde, and worſhipping of Angels, aduancing himſelfe in thoſe things, which he neuer ſaw, raſhly puft with his fleſhly mind.
In this verſe the Apoſtle comes to deale againſt the corruption of religion and meanes of ſeducement, and drawing away from the truth fetched from philoſophia, and the vaine ſpeculation of certaine Enthuſiaſts (that is) ſuch as pretended heauenly viſions and reuelations, and hee doth inſiſt in one particular, which ſuch falſe teachers laboured to thruſt on the Coloſſians (namely) the religion or worſhip of Angels. Now the Apoſtles maner of dealing againſt this is as it was before ver. 16. (namely) by way of dehortation, that the Coloſſians ſhould not ſuffer any to corrupt them with the religion or worſhip of Angels, that is the generall matter of this verſe.The generell matter of this verſe.
In the manner of deliuering of it more ſpecially,The manner of deliuering of that matter. two things are offered to our conſideration.
Firſt a diſſwaſion from ſuffering falſe teachers to drawe them away to the worſhip of Angels.
Secondly, a deſcription of ſuch falſe teaehers.
And in both theſe are couched & contained arguments of refutation to repell that falſe doctrine of the worſhip of Angels.
The diſſwaſion is in theſe words (let no man at his pleaſure beare ouer you by humbleneſſe of mind and worſhipping of Angels) wherein is laid before vsus.
Firſt, this generall, Let no man beare rule ouer you, or let no man defraude you: with the manner, how falſe teachers ſought to beare rule ouer the Coloſſians (namely) after their owne will and pleaſure.
Secondly, the particular thing whereby falſe teachers would beare rule ouer them, and defraude them, and that was the worſhip of Angels; which is amplified by the meanes vſed to perſwade thereunto (namely) humbleneſſe of minde (by humbleneſſe of minde) for ſo (as I take it) thoſe two things are to be conceiued and diſtinguiſhed in the purpoſe of the Apoſtle.
That the one was the thing whereby falſe teachers laboured to beare rule ouer the Coloſſians.
And the other, the meanes vſed to perſwade them vntounto it.
The deſcription of falſe teachers, what they were, is in the words following.
(Aduancing himſelfe in thoſe things which hee neuer ſaw.)
Firſt, they are deſcribed by their boldneſſe, that they durſt boldly take on them the knowledge and determination of things they had neuer ſeene. (Aduancing himſelfe in thoſe things which he neuer ſaw.
Secondly, by the roote and efficient cauſe of that (namely) the vaine pride of their carnall minds in the laſt words, raſhly puffed vp with fleſhly minde.
Now the arguments included in this diſſwaſion and deſcription to refell the falſe doctrine of the worſhippe of Angels, are eſpecially theſe two.
Firſt, that ſuch worſhip is moſt dangerous, if they ſhould embrace it, it would bee a meanes to drawe them from Chriſt, to defraude them of their price, and to bring them into thrall and bondage to the corrupt wils of men.
Secondly, that ſuch worſhip is not built on any good ground, but thruſt out from the vaine ſpeculation of men taking on them the knowledge of things they neuer ſaw, and that through the vaine pride of their owne fleſhly mindes.
Come we to the words of this verſe, and firſt,Interpretation. of the diſſwaſion (Let no man at his pleaſure beare rule ouer you, by humbleneſſe of minde, and worſhipping of Angels) Wee finde but one word in the originall, heere tranſlated (beare rule ouer you) and for the vnderſtanding of it, we muſt know that the heathens in their games and publike exerciſes of wreſtling, and the like; had ſome that vſed to ſit as vmpires to giuegive to them that did beſt the rewarde of a garland, a crowne, or ſome ſuch thing. Now the word heere vſed is Metaphoricall, and it is taken from the corrupt and vniuſt dealing of ſuch vmpires, who no doubt ſometimes defrauded them of the priſe, that deſerued it. From ſuch vniuſt dealing of ſuch vmpires is the word heere borrowed, and it ſignifieth after the manner of vniuſt vmpires to defraude men of the priſe that is due to them: the meaning is to draw them from Chriſt, and ſo to defraude them of eternall life and ſaluation, due vntounto them, in, and thorow him (at his pleaſure) that is, according to his owne luſt, without any reaſon at all (by humbleneſſe of minde) the meaning of it is not, by true humbleneſſe of minde, for that is an exellent grace and vertue: but by a counterfet ſhew of it, vnderunder a colour of humbleneſſe of minde (and worſhipping of Angels) the words are (religion of angels) and the meaning is, by religious adoration, or inuocation of Angels, thus then wee are to conceiue the meaning of this diſwaſion.
Let no man according to the luſt of his owne heart without any ground at all by his falſe opinions draw you from Chriſt, and defraude you of the priſe of eternall life due to you in him: and that by perſwading you vnderunder a colour of humbleneſſe of minde to the inuocation and worſhip of Angels.
Now firſt, obſerue we heere that the Apoſtle was not content with his former diſſwaſion, Verſe 16. Let no man therefore condemne you in meat and drinke, or in reſpect of an holy day, or of the new moone, or of the Sabbath daies. But he ſubioines this to it as needfull alſo, Let no man at his pleaſure beare rule ouer you by humbleneſſe of minde, and worſhipping of Angels. Thereby giuing vsus to vnderſtand, that falſe teachers vſed not one kinde of impoſture to draw the Coloſſians from the truth, but on while they vrged circumſion, and the obſeruation of the legall Ceremonies to be needfull to ſaluation: an other while they magnified angels, and vnderunder a colour of humbleneſſe of minde, ſought to bring in the worſhip of Angels. Hence we may eaſily take vp this concluſion.
Doctr. 1 That Satan hath many faire coloured meanes to corrupt religion,Satan hath many faire coloured meanes to corrupt religion. if he cannot by one ſubtilty preuaile to ouerthrow or corrupt the true faith of Chriſtians, he can and will vſe another; and if that ſucceede not a third; yea an infinite number of ſleights to that purpoſe: he is the Dragon with ſeuen heades, Reuel. 12, 3. (that is) hauing the fulneſſe of all ſubtilty and craft.
Vſe. And this I note, to teach vsus to arme our ſelues not onelyonly againſt one or two, but againſt many ſubtilties of Satan vſed to draw vsus away from the truth:We muſt arme our ſelues againſt many ſubtilties vſed by Satan to draw vsus from the truth of religion. wee muſt not onelyonly be armed againſt the coloured craft and ſubtiltilty of the Papiſts, labouring to corrupt vsus with a ſhew of Scripture, by addition, detraction or ſome abſurde gloſſe, miſinterpreted by glorious titles of vnity and vniuerſality by lying ſig es and wonders, and ſuch like, but we muſt be prouided to withſtand the ſleight of ſuch as ſeeme to hauehave the truth, and yet vnderunder the colour of a conſtitution of a Church, goe about to vndermine the whole building of ſound faith and religion: yea let vsus be circumſpect and arme our ſelues againſt the ſubtilty of Satan, vnderunder the ſhew of great knowledge, and profound learning, tendring to vsus ſtrong points of doctrine, and dangerous errors, ſome there be that in this reſpect are deluded and much deceiued, let them remember what they read, Reuel. 2.24. profounditie and depth of learning abuſed to broach error, is the very deepenes of ſatan. Let vsus therfore arme our ſelues againſt it, and againſt all his ſubtilties, and that we doe this let vsus receiue the truth in louelove of the truth, and teſtifie our louelove by bringing foorth the fruits of it, and then no doubt we ſhall hauehave the ſecret of the Lord reuealed vntounto vsus, as it is ſaid, Pſal. 25.14. We ſhall be able to diſcerne betweene truth and errour, and ſpy out the ſubtiltie of Satan going about to deceiue vsus.
The next thing we are to obſerue in this diſwaſion is, that the Apoſtle ſaith not, Let no man ſeduce you by bearing rule ouer you by humbleneſſe of minde, and worſhipping of Angels, but he ſets out ſuch ſeducement with the danger of it, that it is like to proue a defrauding of them of the priſe of eternall life, let no man defraude you of the priſe of eternall life and ſaluation due vntounto him, in, and through Chriſt.
Hence are we taught how dangerous a thing it is to bee Doctr. 2 ſeduced and drawne away to any fundamentall error,It is a very dangerous thing to bee drawne away to any fundamentall error. The doctrine explaned. ſuch as is the inuocation and worſhip of Angels: men that are ſo ſeduſed are in danger thereby to loſe eternall life; and that this doctrine be not miſtaken, I muſt of neceſſitie a little futther explane it.
Firſt therefore, I ſay it is dangerous to be drawne away to ſuch an errour as is againſt the foundation, and doth ouerturne any truth neceſſary to be beleeued to ſaluation, as the vnity of the Godhead, the trinity of perſons, that Ieſus Chriſt is the onelyonly Sauiour of all Gods choſen, that we are redeemed by him, that we are iuſtified in the ſight of God by faith, without workes, and ſuch like.
Secondly, I ſay not, that ſuch an one as is ſeduced and drawne away, ſhall neuer come to life and ſaluation, but that he is in danger to loſe eternall life, for happily he may be drawne and fall into that errour of weakeneſſe and ignorance, it was the caſe of the Galatians, Gal. 1.6. I maruell that ye are ſo ſoone remoued away vntounto an other Goſpell, from him that had called you in the grace of Chriſt, and he may continue in it ignorantly for a time, and afterward repent and be ſaued. Thus then conceiue we the doctrine, that he that is drawne away to any errour, ouerturning the truth neceſſary to be knowne and beleeued to ſaluation, is in great danger to loſe eternall life, and to be damned foreuer, for he may come to hold that errour obſtinately to the end, and then hee ſhuts himſelfe out from all poſſibilitie of ſaluation. The Apoſtle ſaith, Gal. 5.4. Yee are aboliſhed from Chriſt, whoſoeuer are iuſtified by the Law, yee are fallen from grace. The meaning is, you that are of that erronious opinion, and hold it ſtifly, that you are iuſtified by the Law, you are aboliſhed from Chriſt, Chriſt is to you an empty and vnprofitable Chriſt, and then as Saint Iohn ſaith, 1. Ioh. 5.12. He that hath the Sonne, hath life; and he that hath not the ſonne of God, hath not life, he cannot come to be ſaued.
Vſe. 1 And this may ſerue to informe our vnderſtandings in this point,Information of iudgement touching erronious opinions held by ſome. that all erronious opinions are not damnable, the Apoſtles themſelues for ſome time, euen till Chriſt was aſcended into heauen, held an errour touching the eſtabliſhment of the Kingdome of Iſrael by their Lord and maſter, Act. 1.5. yet were they, euen then, in the ſtate of grace, and ſaluation, becauſe they reſted on Chriſt, as the onelyonly Sauiour of the world, who ſhould take away theit ſinnes, and bring them to euerlaſting life; as appeareth, Ioh. 5.68.69. And therefore it is not every erronious opinion that is damnable, but onelyonly ſuch as doth ouerturne ſome fundamentall truth neceſſarie to bee held to ſaluation, and that held with obſtinacy to the ende, that ſhuts a man out from all hope of ſaluation.
Againe, is it ſo that ſeducement and drawing away into ſome fundamentall errour is ſo dangerous, is it the hazard Vſe. 2 of our owne ſaluation, then let vsus take heede, how we giuegive place to them that are tempering with vsus to yeeld, though neuer ſo little, to ſome fundamentall errour,Wee are to beware of ſuch as would hauehave vsus yeelde though but a little, to ſome fundamentall error. as to hold iuſtification in the ſight of God, partly by faith, and partly by workes. Let vsus doe in this caſe, as the Apoſtle ſaith, he did in the like. Gal. 2.5. GiueGive no place to them by ſubiection not for an houre, no not for one minute, if we doe, we bring our ſelues in danger to loſe eternall life; it is thought by ſome, there may be a little yelding to the Papiſts in fundamental points of religion, and ſo an vnion and mixture may bee made of their Religion and ours, which is a meere dreame of carnal Goſpellers and worldly polititians: we muſt not yeeld from the leaſt part of truth reuealed neceſſary to ſaluation, our yeelding neuer ſo little from ſuch a truth is moſt dangerous: the Lord may giuegive vsus vp to goe on, from one degree of error to an other, till we come to hold a lye in the right hand, (that is) with obſtinacy continue in it, and ſo be damned. Let vsus therefore take heede of yeelding any iot from a fundamental truth, let vsus hold that more precious then the whole world.
Marke we further, the Apoſtle ſaith, Let no man beare Doct. 3 rule ouer you at his pleaſure,Such as are miſled by others, either into errors or ſinne, are held by them in a miſerable thraldome. Proofe of the firſt. according to his owne corrupt luſt, without any reaſon at all. See then the fearefull thraldome of ſuch as are ſeduced by falſe teachers, they beare rule ouer them at their pleaſure, they leade them whither they liſt. I ſhewed when I ſtood on the 8. verſ. that falſe teachers carry away the ſimple as a prey, and vſe them at their pleaſure, the Apoſtle hath made it manifeſt, 2. Cor. 11.20. where he ſaith, The Corinthians ſuffered falſe teachers to vſe them at their pleaſure. Hauing handled that point, I will not now ſtand vponupon it, nor now remember the vſe was made of it: but conſider wee the truth of this in an other kinde: as falſe teachers leade the ſimple into error, and hold them in it at their pleaſure; euen thus doe many wicked inſtruments of ſinne, ſuch as are meanes to draw others to ſinne, and to leade them to luſt and lewdneſſe, to riot and vnthrifty meanes, doe not they leade them at their pleaſure and hold them in ſinne, as they liſt. Looke one the example of Ahab, 1 King. 21.25. It is there ſaid,Proofe of the ſecond. he ſould himſelfe to worke wickedneſſe in the ſight of the Lord, and that Iezabel his wife prouoked him, hee was a ſlaue to ſinne at the prouocation of Iezabell his wife.
Looke againe, Prou. 7.22. the whoriſh woman hauing entiſed the wanton younge man deſtitute of vnderſtanding, it is ſaid, hee followed her ſtraight waies as an oxe that goeth to the ſlaughter, and as a foole to the ſtockes for correction. And not to ſeeke farre for examples, are there not many in the world that are ſlaues to wicked inſtruments of ſin, euen to ſuch as leade them to drunkenneſſe, filthyneſſe and many lewde courſes, are they not ready to attend them at their becke, and at their call to go whither they liſt to leade them? yea, are they not ready to goe with them when they will hauehave them, ſometimes (which is able make any honeſt hart to to bleed) from the Church to the Tauerne, are there not ſuch in the world? it is too euident, there bee too many. Well, my ſpeech tends to this purpoſe, to let ſuch as are thus led by others to know, and ſee, in what a miſerable thraldome they are, they will ſay ſometimes when they are dealt withall to put vp any iniurie or wrong, they will not be made fooles for any mans pleaſure, ſuch an one ſhall not vſe them at his pleaſure, and they put it vp and ſay nothing, and yet they can be content that the Deuill and his inſtruments ſhould leade them to lewdneſſe and ſinne at their pleaſure; yea to be helde in the ſnare of the Deuill at his will and pleaſure. Vſe. 2. Tim. 2.26.
Learne whoſoeuer thou art, that art thus led by wicked inſtruments of Satan to ſee and conſider thy bondage, that thou art in a miſerable thraldome, and ſeeing it, to vſe all good meanes to haſten out of it;They that are led by others to ſinne muſt take notice of their bondage and haſten out of it. and for ſuch as are meanes to draw others to ſinne: I ſay no more but this; That as they are the Deuils factors: ſo without great repentance they ſhall one day be his partners, and their portion ſhal be with him that was the firſt entier to ſin, (that is) the Deuill and his Angels in the bottomleſſe pitte of Hell.
One thing more is offered to our conſideration from the forme of ſpeach heere vſed (Let no man defraud you of your priſe) It ſhould hauehave beene ſpoken of before, but it will not bee amiſſe now to remember it; It is this, in that the Apoſtle ſaith, Let no man defraude you of your priſe, meaning by the word (priſe) eternall life and ſaluation in, and through Chriſt.
Hence it is euident and plaine that eternall life is propoſed Doct. 4 and ſet before vsus as a priſe,Eternall life is ſet before vsus in the Scripture as a priſe. it is made knowne to vsus in the Scripture, to bee as a garland, or a crowne that is wont to be giuen to ſuch as runne well in a race, or ſuch as wraſtle well, or the like, 1. Cor. 9.24. They which runne in a race, runne all, yet one receiues the priſe: ſo runne that yee may obtaine, meaning the priſe of eternall life, and verſe 25. he ſaith, but we for an incorruptible crowne, (that is) for an incorruptible crowne of life and ſaluation, Phil. 3.14. ſaith the Apoſtle, I follow hard toward the marke, for the priſe of the high calling of God in Ieſus Chriſt (that is) to that heauenly glory, to which God cals all his elect in Chriſt. Now the reaſon, Reaſon. why eternall life is thus reſembled to a priſe, or a Crowne, is not as the Papiſts teach, becauſe it is deſerued, but becauſe it is giuen as a reward after we are come to the ende of our race after wee hauehave runne the race that is ſet before vsus in this life, keeping faith and a good conſcience, and hauehave finiſhed our courſe in holineſſe and the feare of God, then is the crowne of life & glory giuen, and in that reſpect it is ſaid, to be a priſe, or a crowne, as the Apoſtle ſhewes plainely, 2. Tim. 4.7.8. I hauehave fought a good fight, and hauehave finiſhed my courſe, I hauehave kept the faith: and then in the eighth verſe he ſubioyns, hencefoorth is layd vp for me the crowne of righteouſneſſe, which the Lord the righteous iudge ſhall giuegive me at that day: and not to me onelyonly, but vntounto all them alſo that louelove his appearing, he ſaith not, therfore I hauehave deſerued the crowne of righteouſneſſe, but that the Lord the righteous iudge ſhould giuegive it to him at that day.
Objection. Oh, but ſayth the Papiſt, it is called a crowne of righteouſneſſe, it is giuen by a righteous iudge, for theſe two words they ſtand on in that verſe. Therefore it is iuſtly deſerued.
I anſwere Anſ. them, it is called a crowne of righteouſneſſe becauſe it is indeede the reward of true beleeuers, euen of ſuch as are iuſt and righteous in Chriſt, bringing forth the fruites of righteouſneſſe, and it is ſayd to bee giuen by a righteous iudge. becauſe it is giuen by God who is iuſt in performing his promiſe, for hee hath freely promiſed to all ſuch as are in Chriſt, and bring foorth good fruites of holineſſe and righteouſneſſe, the reward of eternall life, and in performing this promiſe of his, he is heere ſayd to bee iuſt, and ſo the meaning of the Apoſtle in the generall ſentence comprehended in the words of that verſe is this.
That the Lord doth crowne true beleeuers, bringing foorth the fruites of holineſſe and righteouſneſſe with the rewarde of eternall life, and that iuſtly, or as a iuſt iudge, not in regard of the merite of thoſe workes, but in reſpect of his owne free promiſe in Chriſt, hauing bound himſelfe by his his promiſe to giuegive them the rewarde of eternall life, hee is iuſt in performance of the Vſe. 1 ſame.
In doing good duties we may law…ully reſpect the promiſed reward.We ſee▪ it then made cleere, that eternall life is propoſed and ſet befor vsus as a prize.
And this being ſo, hence it followeth that wee may lawfully hauehave reſpect vntounto it in dooing good, it is warrantable by the worde of God to hauehave an eye vponupon the promiſed reward in performance of good duties, for if it bee lawfull to abſtaine from ſinne for feare of eternall puniſhment in hell, (as it is) we are ſo taught, Matth. 10.28. then it is alſo lawfull to doe good, with reſpect of eternall reward, the Papiſts they charge vsus to teach that men may not doe good with reſpect to any reward;A Popiſh ſlaunder. but they ſlander vsus it is our conſtant doctrine, that wee may yet, vnderſtand wee this doctrine aright, wee may in doing good hauehave reſpect vntounto the recompence of reward, ſo as wee doe it not onelyonly or principally in that reſpect, in doing good wee are chiefely to minde and reſpect Gods glory,How in doing good wee may hauehave reſpect to the recompence of reward. and the diſcharge of our duty, and in the ſecond place we may looke for the promiſed reward.
To minde the recompence of reward only or principally is the property of a mercenary hireling, and proceedes from ſelfe louelove, in the duties of religion or louelove to all men.
We are to looke firſt and principally after Gods glory, and the diſcharge of a good conſcience in doing our duty, and then we may lawfully hauehave an inferiour and ſecondary reſpect to the recompence of reward.
Againe, is eternall life proproſed and ſet before vsus as Vſe. 2 a prize or as a crowne to bee giuen,We are euer to hauehave our eyes fixed vponupon the crown of glory in doing good duties. after wee are come to the end of our race, then our duty is euer to hauehave our eye vppon it, wee are euer to fixe our eyes, I meane, the eyes of our mindes vponupon that crowne of glory and bliſſe that is prepared for all them that louelove the appearance of Chriſt: & this is a duty of excellent vſe, it wil make vsus run with patience and comfort the race, that is ſet before vsus and make vsus hold out and perſeuere in the feare of God amidſt the trobles & miſeries of this life: yea, in the midſt of many violent aſſaults & temptations of Satan. It is ſayd, Heb. 11.26. That Moſes eſteemed the rebuke of Chriſt greater riches then the treaſures of Aegypt: & what was the reaſon? becauſe (ſayth the text) he had reſpect to the recompence of reward, and Heb. 12.2. it is ſayd, that Chriſt himſelfe endured the croſſe, and deſpiſed the ſhame, and is ſet at the right hand of the throne of God, and why? for the ioy that was ſet before him, ſo certainely, ſuch as are the members of Chriſt, looking vp to the ioy & glory that after a while they ſhall enioy, it will make them endure with patience any croſſe, and deſpiſe and ſet light by any ſhame that the world can throw vponupon them, though the mouths of wicked men bee opened wide againſt them, and loade them with many opprobrious ſpeeches, yet will not they be mooued, but eſteeme them as the ſpeeches of idle lookers on, and giuegive them leaue to ſpeake and ſtill hold on their holy courſe with a right foot in the race towards heauen, let vsus therefore euer remember to lift vp the eyes of our mindes, and faſten them on that glory that heereafter ſhall bee reuealed, this duty was neuer more needefull to bee often vrged, then now in theſe daies wherein the greateſt part hauehave their minds groueling and poring on the things of this world, & hauehave no view, no not ſo much as a glimps of that eternall waight of glory that ſhall be reuealed, yea, euen ſuch as profeſſe religion and the feare of God, begin to caſt their eyes aſide, and to look with too much delight on the things of this world; and to minde earthly things too much; well, let ſuch as with Demas embrace this preſent world, and are euer poring on the things of it, know, that it is a thouſand to one, that the ſight of eternall glory ſhall then faile them, when they hauehave moſt neede of comfort by it, euen in the day of death, and in the houre of temptation, they may then happily ſeeke for the ſight of it, and not finde it, but inſteede of it, hauehave the ſight of the torments of hell to bee readie for to ceaſe vppon them.
Let ſuch alſo that feare God and beginne to looke aſide on the things of this worlde, know it will bee harde euen for them to holde out in ſaith, and in the feare of God in time of triall, remember the example of Dauid, hee was a man that had ſpent much time in trauelling towards Heauen, yet looking but a little aſide vppon the glittering ſhew of this world, had very neere loſt his way, his feete were almoſt gone; his ſteppes had well neere ſlipt, Pſal. 37.2.
Let vsus therefore be ſtirred vp euer to keepe our eies fixed on the marke, and to looke to the priſe of eternall life that we may be able to runne the race that is ſet before vsus with patience and comfort, and hold out in faith, & in the feare of God in the greateſt triall and temptation; yea, in the very point of death, we know not how ſoon the Lord may bring vsus into the triall.
The next thing wee are led to conſider by the order of this diſſwaſion, is the meanes that falſe teachers vſed to perſwade to the worſhip of Angels, which was the counterfet ſhew and colour of humility for ſo wee expounded thoſe words (by humbleneſſe of minde) which may be further explained thus.
That falſe teachers vſed both an hypocriticall ſhew of humility in themſelues, in their ſpeeches and behauiour, and vfed alſo a coloured argument taken from humility to perſwade to the worſhip of Angels.
I will onelyonly note one thing, from hence wee ſhall hauehave more fit occaſion to ſpeak of counterfet humility verſe 23.
Hence then obſerue we, that it is an ancient practiſe of Doct. 5 Satan, vnderunder the colour of vertue to draw men to ſinne;It is an old practiſe of Satan vnderunder colour of vertue to draw men to ſinne. he laboured to draw the Coloſſians to the worſhip of Angels vnderunder a ſhew of humility, by arguing and reaſoning from humility,; no doubt after this or the like manner; the Maieſty of God is moſt holy and moſt glorious, and therfore we being duſt and aſhes, ſinnefull creatures, ought not to approach vntounto him, or craue any thing at his hands immediately without the interceſſion of ſome that are more pure and neerer to God, and may preuaile more with him then we our ſelues, and ſuch be the Angels, therefore make them your ſpokeſmen, and interceſſours to God for you, thus in all liky-hood they laboured to perſwade the Coloſſians to the worſhip of Angels. Thus doe the Papiſts at this day, oh ſay they, it is boldneſſe and preſumption in you to goe to God in prayer, bee humble, goe to God by meanes of Saints and Angels, I note this in a word to this purpoſe.
Ʋſe. To let vsus ſee that it is not alwaies lawfull that comes to vsus vnderunder the colour of good,It is not alwayes lawfull that is tendered vntounto vsus vnderunder the colour of good. but ſometimes it is wicked & ſinnefull, for example, to conſult with a witch, a ſorcerer or charmer, is a thing tendered by the Diuell vnderunder the colour of much good and no harme at all in it; as forſooth, it is good to hauehave things that are loſt againe, and to bee cured of a diſeaſe, and it is done by good words and good praiers and the like.
Thus doth the Diuell delude many in the world and thruſt on them, that which is wicked and ſinfull, vnderunder a ſemblance and ſhew of great good.
Ob.But are not the wordes of Scripture good will ſome ſay?
Anſw. Yes they are, but being peruerted and vſed to that end, the Lord neuer appointed, they beeome euill, yea, the Diuels words to them that ſo vſe them.
What better wordes can there bee, then ſuch as expreſſe the praiſe of God, yet ſuch words may be wicked, beeing abuſed, 1. Sam. 23.2…. it was Sauls ſin, when the Ziphims to curry fauour with him, came to betray Dauid to him, and to diſcouer where hee was that Saul might take him; he breakes out into praiſe and thankeſgiuiuing to God, for that their wickedneſſe, and ſayth, be ye bleſſed, or bleſſed be God for you, a moſt wicked thing was it in Saul thus to praiſe God, yet were his words good.
Let not then the Diuell delude vsus, and vnderunder the colour of good draw vsus to euill, though the words be good, yea, the words of the Sctipture, and though the prayer bee the Lords prayer, yet being vſed to effect that for which there is no reaſon, either in nature or in the word of God, rhey become euill, and though the Lord doe ſuffer things to be done by ſuch meanes, yet let vsus know it is in iudgement o a greater plague, men thereby come to proſper in ſinne, and their hearts are made more hard and incureable.
Come we to the thing that falſe teachers laboured to thruſt on the Coloſſians, which was the worſhip of Angels.
Hence we are taught, that the worſhip of Angels is vtterly Doctr. 6 vnlawfull;The worſhip of Angels is vtterly vnlawfull. and that wee miſtake not the poynt, wee muſt know that there is a reuerence due to the good Angels (namely) a reuerence of louelove, not of ſeruice, religious worſhip and ſeruice is onelyonly due to God,The doctrine explained. not to any creature, Saint or Angell, therefore the Angell forbids Iohn to worſhip him, and bids him worſhip God, Reuel. 19.10. the Papiſts they giuegive diuine honour and adoration to the Angels, yea, Vſe. they hold it lawfull to direct their praiers vntounto them,It is a wicked ſuperſtition to make Angels inteceſſors betweene God and vsus as the Papiſts doe. & to make them interceſſors between God & them which is a wicked ſuperſtition heer condemned by the Apoſtle, we are to renounce it, and to hold vsus onelyonly to the mediation & interceſſiō of Ieſus Chriſt, & in him alone offer vp our praiers to God, & not in the name of any other.
And to ſtrengthen vsus in this truth, that in the mediation of Chriſt alone, we are to offer vp our prayers to God, conſider briefly theſe reaſons.
Reaſons prouing the mediation of Chriſt alone.
Firſt, we read 1. Tim. 2.5. that Chriſt is the onelyonly Mediatour betweene God and man, and therefore in his name onelyonly are we to pray vntounto God.
The Papiſts ſay, Chriſt indeede is the onelyonly Mediatour of redemption, but Angels an Saints are Mediators of interceſſion, which diſtinction is flat againſt the plaine euidence of the Scriptures.
We are taught, Heb. 7.24. that Chrlſt hrs Prieſthood is euerlaſting, and one part of honor belonging to his Prieſthood is to make interceſſion as followeth, ver. 25. & Ro. 8. the Apoſtle ſayth in plaine wordes, that Chriſt ſitteth at the right hand of God, to make requeſt for vsus, therefore this diſtinction cannot ſtand with the truth of Gods word.
Secondly he onelyonly muſt bee our mediator betweene God and vsus, who is able not onelyonly to remoue ſinne, death, and damnation, but to procure righteouſneſſe, life, and the fauour of God, for we are taught to come to God, not as to a Iudge, but as to a Father, and to ſay our Father, &c. But Chriſt onelyonly doth this,, he onlie doth reconcile vsus to God, and procure vntounto vsus righteouſneſſe, life, and the fauour of God, in him onelyonly wee come to bee the adopted ſonnes and daughters of God, all the Angels in heauen are not able to procure that God ſhould bee a father vntounto vsus. Therefore in Chriſt his name onlie are wee to pray vntounto God.
Laſtly, wee are commanded to pray vntounto God in the name of Chriſt, and we hauehave promiſe to be heard, praying onelyonly in his name; therefore in his name alone are wee to pray vntounto God.
Other reaſons might bee added, but theſe, I hope, may ſuffice to confirme vsus in this truth. I will brieflie anſwere a doubt that happily may ariſe in the mindes of ſome.
Objection. It may ſeeme, that not onelyonly Chriſt but the holy Ghoſt alſo is an interceſſor betweene God and vsus, Rom. 8.26.27 the Apoſtle ſaith, The Spirit it ſelfe maketh requeſt for the Saints, according to the will of God.
To this I anſwer, Anſw. that the meaning of the Apoſtle is, that the ſpirit of God doth breath into our hearts ſuch motions whereby we call on God earneſtly, euen with ſighes and grones which cannot be expreſſed, for wee muſt not think that the ſpirit doth ſigh but doth inſpire into vsus ſuch motions whereby wee call on GOD with ſighes and groanes.
Againe, we are to marke, verſe the 27. it is ſaid that the ſpirit makes requeſt for the Saints according to the will of God, the meaning is, he teacheth men to pray, according to Gods will; hee teacheth both what, and how to pray, and ſo this doubt is cleared.
Come we to the deſcription of falſe teachers, what they were.
And firſt, they are deſcribed by their boldneſſe, that they durſt boldly take on them the knowledge of things which they had neuer ſeene expreſſed in theſe words, Aduancing himſelfe in thoſe things which he neuer ſaw.
Secondly, by the roote of that (namely) the vaine pride of their carnall mindes, in the laſt words (raſhly puft vp with his fleſhly minde.)
For the firſt of theſe, I will firſt cleare the words; the word tranſlated (aduancing) doth properly ſignifie boldly,Interpretation. ſetting his foot vponupon an other mans poſſeſſion, without al right and title, thruſting himſelfe into the poſſeſſion of that belongs not vntounto him, the meaning is after the manner of an intruder thruſting himſelfe into the knowledge, or taking on him the knowledge and determination (in thoſe things which hee neuer ſaw) (that is) thoſe things he neuer ſaw with the eie of his body, nor yet by the eie of faith, for faith is of things not ſeene by the eie of the body Heb. 11.1. our Sauiour ſaith to Thomas, Ioh. 20.29. Bleſſed are they that hauehave not ſeene, and hauehave beleeued, yet is faith of things reuealed and made knowne in the written word of God, and ſo the Apoſtles meaning, in ſaying (in thoſe things which hee neuer ſaw) is, in thoſe things hee neuer ſaw, either by the eie of his body, or by the eie of faith.
Thus then we are to conceiue theſe words, as if the Apoſtle had ſaid.
As an intruder boldly thruſting himſelfe into the knowledge, and taking on him the knowledge of things hee neuer ſaw, either by the eie of his bodie, or by the eie of faith, made known in the written word of God, euen of things whereof he hath no teſtimonie, either from experience, or from Scripture, but are ſuch as are either deuiſed by himſelfe, or had by ſome phantaſticall reuelation.
I might heere ſtand to ſhew, that the worſhip of Angels is a thing meerely deuiſed, and a thing inuented and thruſt out from the vaine wit of ſome men who tooke on them to know things concerning the Angels, for which they had no warrant, either from experience, or from the the word of God, but I hold it not needfull to ſtand on that point, I will rather ſpeake of the generall concluſion offered from this part of the deſcription of falſe teachers, that they were ſuch as did aduance themſelues in things they neuer ſaw.
Doctr. 7 Hence wee are giuen to vnderſtand thus much that it is the property of a falſe teacher to take on him the knowledge of things, not ſeene, nor reuealed vntounto him,It it the property of a falſe teacher, or take vponupon him the knowledge of things not reuealed vntounto him. a falſe teacher, will not ſticke boldly and confidently to auerre things he neuer ſaw, nor learned out of the written word of God, he is ſuch an one as the Lord ſpeakes of, Ezek. 13.3. That followeth his owne ſpirit, and hath ſeene nothing (that is) hath had nothing reuealed to him from the Lord.
The boldnes of the papiſts.It were eaſie to giuegive inſtance in many examples of old; but not to ſtand long on this, the teachers among the Papiſts at this day, doe ſufficientlie cleare this to be a trueth, they dare take on them the knowledge of many things not reuealed: as of the order of the heauenly Angels, they dare boldly tell you there is an hierarchy of the Angels in heauen, and there be ſuch and ſuch orders of them, they dare take on them to know and determine what ſeuerall roomes, what diſtinct places there be in Hell, as that there is beſides the place of the damned, Limbus patrum, and Limbus infantum, and Purgatory, and I know not what. And theſe, and the like, they auouch with great boldneſſe, as if they had ſeene them with their eies; and yet are they neuer able to proue them by any eie witneſſe, or by any teſtimony of Scripture.
See then and conſider, how farre men goe, when it Ʋſe. 1 pleaſeth God to giuegive them vp to error,Men goe farre in error when Gods giues them vp vntounto it. they runne to a fearefull height, euen to auouch with boldnes, that which they cannot warrant, either from their owne experience, or from the written word of God.
And by this alſo take knowledge of it, that not onelyonly Ʋſe. 2 they are led with a ſpirit of error, who reſt on idle viſions and dreames, as doe the giddie headed Monkes among the Papiſts, and alſo, the ſwelling Enthuſiaſtes ſuch as pretend priuate illumination of the ſpirit,They are led with a ſpirit of error, who reſt in idle viſions and dreames or priuate illumination of the Spirit. ſuch as take on them the knowledge of ſome things without the word, by priuate illumination, they alſo are carried with a ſpirit of error, and we are to auoid them as deceiuers. Iſay 8.20. to the law and to the teſtimony, ſaith the Lord, and if men ſpeake not according to this word, it is becauſe their is no light in them. Let men therefore pretend, what light, what knowledge, or illumination they will, yet if it bee not according to the written word of God, it is no true light and illumination, but a diueliſh Satanicall illuſion, and if any ſuch be tempering with vsus, we are to auoide them as deceiuers.
In the next place, in that the Apoſtle doth thus deſcribe a falſe teacher, and taxe him to be one that doth aduance himſelfe, and take on him the knowledge of things he neuer ſaw.
Wee may eaſilie gather, that it is a fault to thruſt our Doctr. 4 ſelues into the knowledge of things not reuealed,It is a fault to thruſt our ſelues into the knowledge of things not reuealed. and curioſity is to be auoided, which is a bolde ſeeking, and looking into things not reuealed, either in the word, or by any euent, that is, to preſume to vnderſtand aboue that which is meete, contrary to the rule of the Apoſtle, Rom. 12.3. Let no man preſume to vnderſtand aboue that which is meet to vnderſtand, but let him vnderſtand according to ſobriety. Yea, that is to take on vsus to ruſh on into Gods cloſet, and to ſet foote as it were into his Seuerall, euen to thruſt our ſelues into the knowledge of his ſecret will, which he hath hedged in, and kept ſeuerall to himſelf and will not hauehave vsus thruſt our ſelues into the ſearching of it, Deut. 29.29. The ſecret things belong to the Lord our God, they are his peculiar; but the things reuealed belong to vsus, and to our children for euer. It was the fault of the Apoſtles, Act. 1.6. When they would needes know, whether hee would at that time reſtore the kingdome to Iſrael? They receiued anſwer with a checke, it is not for you to know the times or the ſeaſons, which the Father hath put in his owne power. When Peter asked, Lord what ſhall this man doe, Ioh. 21.21. he was anſwered with a ſhort reproofe, verſe 22. If I will that he tarrie till I come, what is that to thee, meddle not thou with that.
Vſe Let vsus then take knowledge of it, that it is a fault to bee curious in ſearching that which God hath neuer reuealed;Reproofe of ſuch as curiouſly ſearch into things not reuealed & thruſt themſelues into things breeding queſtiōs rather then godly edifying. as to queſtion what God did before hee made the world, where Hell is, and what parts are in hell, and the like: yea it is a fault to thruſt our ſelues into ſuch things as breede queſtions, rather then godly edifying, the Apoſtle condemnes it, 1. Tim. 14. GiueGive not heede to fables and genealogies which are endleſſe, and breed queſtions, rather then godly edifying which is by faith. We are to auoid curious medling, euen with ſuch things as may breed idle and vnprofitable queſtions: a thing too common in theſe daies, many men to make ſhew of their knowledge, take delight to ruſh into ſuch matters as may breed queſtions, and ſuch queſtions as tend not to build in louelove out of a pure heart which is lawfull and commendable; but to vaine iangling, as the Apoſtle ſpeakes, euen to quarrel and contention about names and titles, and things of no moment, and ſo the Lord many times in his iuſt iudgement giues vp ſuch perſons to the vanitie of their mindes and ſuffers them to ioine hands with Browniſts, Familiſts, or ſome other ſchiſme, and in the ende, they come to this that it may be truely ſaid of them which the Apoſtle ſaid of ſome in his time, 1. Tim. 1.7. They would be Doctors of the Law, and yet vnderſtand not what they ſpeake, neither whereof they affirme they would make the world beleeue they know more then other men, and ſee further into matters then others, and yet vnderſtand not what they ſpeake, and whereof they affirme: well let vsus labour by all good meanes to know matters of faith and good conſcience. (I ſpeake not againſt diligent ſearchers into the word of God,) but let vsus auoide all matter of curious and needleſſe queſtions, and if we will needes bee quicke ſighted & ſearching: let vsus be ſo in regard of our own ſins and corruptions to find them out,Wherein we are to bee quicke ſighted and ſearche for who can vnderſtand his faults, Pſalm. 19.12. and let vsus bee ſo in regard of the ſleights of our ſpirituall enemies, that we may find out the temptations of the world, the fleſh, and the Diuell: heere is indeed matter of ſearch and enquiry, and heerein we ſhall find matter enough to buſie our heads, to exerciſe our wits and ſo ſpend the beſt reach of our vnderſtandings vponupon.
Before I leaue this point, I thinke it needefull to remooue an imputation that is throwne vponupon vsus by the Papiſts,An imputation throwne vponupon vsus by the Papiſts, remooued. they bend the force of this doctrine againſt vsus on this manner, ſay they, you may be iuſtly charged to bee ſuch, as thruſt your ſelues into the knowledge of things not reuealed. Why ſo? becauſe, ſay they, you take on you infallibly to know that you are in the number of Gods choſen, and ſuch as ſhall be ſaued: Object. this (ſay they) is preſumption this is to aduance your ſelues in things you neuer ſaw, yea this is to ſteppe vp into heauen, and to make your ſelues of Gods priuy Councell, becauſe you hauehave no ſpeciall word nor reuelation for it, as Paul and ſome ſpeciall men had, and therefore Paul might ſay, Rom. 8.38. I am perſwaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come: verſ. 39. nor height, nor depth, nor any other creature, ſhall bee able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus our Lord.
Anſw: Anſw. Though the word doe not ſay to me, or thee, by name, beleeue thou Iohn, or thou Peter, and thou ſhalt be ſaued, yet it ſaith, whoſoeuer beleeueth in the Son of God ſhall not periſh, but hauehave euerlaſting life, Iohn 3.16. Now, who is ſo ſimple that knowes not the generall doth comprehend the ſpeciall, eſpecially where there is a word of command to apply, and the miniſter ſtanding in the roome of Chriſt as his ambaſſadour, 2. Cor. 5.20. to aſſure as many as beleeue, that they ſhall be ſaued.
Obiect: Object. But the Miniſter may miſtake the matter.
Anſw: Anſw. True, if he ſpeake abſolutely, but if hee ſpeake vponupon condition of faith and true repentance he may therupon aſſure a man of ſaluation: he may ſay, beleeue thou and repent truely, and thou ſhalt be ſaued. If a King ſhould publiſh and make knowne, that whoſoeuer of ſuch a Citie ſhall come and doe ſuch a thing, ſhall bee thus or thus rewarded, and giuegive charge to ſome to make it knowne to that City, ſhall wee ſay that any hauing authority to publiſh the Kings pleaſure, doth miſtake the matter in ſo doing, or that any of that place, to whom it ſhould bee ſaid, goe thou and doe that which the King hath apointed, and he thereupon going, and doing the thing appointed, doth preſume to take on him to know more then he ought touching the Kings pleaſure? Surely no. Now ſo is it in the ſame caſe, & therfore it is but a cauelling ſlander of the Papiſts, to ſay, that we are too curious to go beyond things reuealed, in that we take on vsus to come to infallible knowledge of our own ſaluation: and to come again home to our ſelues, let not any of vsus take occaſion vponupon the doctrine now deliuered, to ſay, it is curioſitie to ſearch, whether I am in the number of Gods choſen or no; and therefore, ſay I will referre all to God, and let him worke his will, as ſome ignorant, or carnall Goſpellers vſe to ſay; No, no, we may, and we ought to ſearch into it, whether we be in the ſtate of grace and ſaluation or no,We may, and ought, to ſearch, whe- we be in the ſtate of grace, or no. it is no preſumption, we hauehave the Apoſtles warrant for it, 2. Cor. 13.5. Prooue your ſelues whether you are in the faith, examine your ſelues, know ye not your owne ſelues that Ieſus Chriſt is in you except yee bee reprobates. Therefore wee may and we ought to ſearch whether wee bee in the number of Gods choſen or no, yet by direct meanes we are not to pry into Gods cloſet, or to ſtep vp into heauen and ſearch the roules of heauen, whether our names bee there written or no, but looke thou into the cloſet of thine own heart, and ſee if there thou finde aſſurance of faith in the teſtimony of Gods ſpirit, bearing witneſſe with thy ſpirit that thou art the childe of God, and the fruits of his grace, and finding theſe things thou mayeſt, yea, thou oughteſt to bee fully perſwaded of it, that thou art in the number of Gods choſen, & let vsus not be driuen from this duty, it is the duty of eueryevery one thus to ſearch whether hee bee in the ſtate of grace and ſaluation or no, that finding himſelfe in that ſtate hee may reioyce with ioy vnſpeakeable and glorious, or finding himſelfe not in that ſtate hee may vſe all good meanes with ſpeede to come vntounto it.
Come we to the words following, wherein is ſet foorth the roote of that boldnes that was in falſe teachers (namely) the vaine pride of their carnall mindes (raſhly puft vp with his fleſhly minde) where note wee one thing in generall.
Hence it is cleere, that the vaine pride and windy conceit Doctr. 9 of a carnall minde is the mother of boldneſſe and preſumption,Boldneſſe and preſumption comes from the vain pride & windy conceit of a carnall minde. it is that which makes men take on them the knowledg of things not reuealed, yea, it is that which doth thruſt men into many bold actions, what a bold part was it in Pharaoh and his hoaſt to follow after the Iſraelites into the ſea? whence came it? the text is plaine, it came from a proud conceit, that they could doe what they liſt themſelues Exod. 15.9. ſayth Moſes, The enemy ſayd I will purſue, I will ouertake them, I will deuide the ſpoyle, my luſt ſhall bee ſatisfied vponupon them, I will drawe my ſword, mine hand ſhall deſtroy them. Thus boaſted rayling Rabſhaketh with many inſolent wordes, 2. King. 18.27. and wee neede not ſeeke farre, for examples to this purpoſe wee may hauehave them amongeſt our ſelues, what is it (I beſeech you) that makes ſuch as liue ignorantly and wickedly, preſume they ſhall die bleſſedly, and obtaine life and ſaluation? is it any other thing then a ſelfe conceipt and vaine imagination of a ſtrong faith? and whatſoeuer Preachers ſay to the contrary, that they are in a damnable caſe, yet they through an empty conceipt of their owne, truſt that God will bee more mercifull then ſo, hope to bee ſaued as well as the beſt, for ſo commonly they ſpeake, they dare bee bold to equall themſelues to the beſt; what is it that makes men many times thruſt themſelues into reaſoning of other mens liues and actions vnknowen? is it not a proud conceit of themſelues, that they are not as other men? yea, wee ſhall finde if wee doe obſerue it, that in relating other mens knowen ſinnes, and vppon iuſt occaſion there will be ſometimes a ſecret lifting vppe of our ſelues aboue them that are ſo faulty,Note. wee are to take heede of it, and for vſe of the poynt.
Vſe. Let vsus know that if we would be free from preſumption in any kinde it muſt bee by caſting out pride and all ſelfe conceipt ſo long as wee keepe that within vsus it will make vsus preſume euen vponupon that for which wee hauehave no warrant in the worde of God,The way to free our ſelues of preſumption is to caſt out pride and ſelfe-conceit. as that a bleſſed death ſhall cloſe vp a curſed life, let vsus therefore empty our ſelues of all pride and high conceipt of our ſelues, and to this end labour to ſee thine owne corruption and miſery, the more thou ſeeſt that,Note. the more thou ſhalt be humbled, thus it was with Paul Rom. 7. none are more proud & preſumptuous then ſuch as ſee not their owne wretchedneſſe, labour thou to ſee the curſed corruption of thine owne heart, and thy ſtate by nature, that thou art a child of wrath & perdition, yea, if thou beeſt in the ſtate of grace, yet conſider thou ſtandeſt by grace, and haſt many infirmities, and thou ſhalt finde it will be a notable meanes to cure pride, and to caſt out all high conceit of thy ſelfe and ſo keep thee from boldneſſe and preſumption.
Now let vsus proceede to a more ſpeciall conſideration of this part of the deſcription of falſe teachers, that they were ſuch as were (raſhly puft vp with their fleſhly minde) the word heere rendered (raſhly) may be tranſlated vainely,Interpretation. for ſo it doth properly ſignifie now that may bee vnderſtood two wayes either vainely without cauſe or matter at all, or vainely without fruite or profite, ſo the word is vſed; Galat. 3.4. hauehave yee ſuffered ſo many things in vaine. (that is) without fruite or profite, but heere wee are to vnderſtand the word in the firſt ſence, vainely (that is) without any cauſe, or matter at all, for which they ſhould be proud▪ (puft vp) this is a metaphoricall and borrowed ſpeech, taken from a bagge or bladder blowen vppe with winde, to ſet out the nature of pride, which is to lift uppe the heart, and to make it ſwell like a bladder full of wind, and ſo the meaning is vainely proud (with his fleſhly mind) the wordes are with the minde of his fleſh, the meaning is with his carnall, corrupt and vnregenerate minde, thus then conceiue wee theſe wordes as if the Apoſtle had ſayd.
Vainely, without cauſe or matter for which hee ſhould bee ſo ſwelling and proud through the corruption of his carnall minde.
Now firſt in that the Apoſtle ſaith, raſhly or vainly without cauſe or matter proud we are plainely taught.
That there is ſometimes a pride without any matter or Doctr. 10 cauſe to be proud of;Men are ſomtimes proud of nothing, & their ſwelling imaginations goe hand in hand with emptineſſe. there is ſometimes a pride vppon a meere imagination and conceipt of ſomething, when there is nothing; a poore pride as I may call it) a proud heart in a poore breaſt, when vppon a vaine conceipt men are proud of that they hauehave not; thus it was with the Church of Laodicea, Reuel. 3.17, Thou ſayſt I am rich and encreaſed with goods, and hauehave need of nothing, and knoweſt not that thou art wretched, & miſerable, and poore, and blinde, and naked.
Yea, pride and ſwelling imaginations commonly goe hand in hand with emptines, Reaſons. & the reaſons of it are theſe.
Firſt, becauſe they in whom are ſwelling imaginations feele no want, and therefore cannot pray for a ſupply of their wants.
Secondly, becauſe ſuch are not capable of grace, for God giues grace to the humble but the proud and rich, ſuch as in their owne conceit are full, hee ſends away emptie.
Ʋſe. Not to enlarge the poynt, but to make vſe of it, is not this kinde of pride found amongſt our ſelues are there not ſome who are proud of that they hauehave not in reſpect of grace, and of ſpirituall things;Reproofe of ſuch as are proud of grace and ſpirituall things which are not in them. for example many there bee who are lift vp with a conceit of faith they hauehave this opinion of themſelues, that they beleeue in Chriſt, and take themſelues to be in very good caſe, and yet indeede come to the triall, and we ſhall finde they hauehave not in them any dram of true faith; hauehave they hearts enflamed with a louelove to Gods glory? hauehave they a feruent deſire, that the name & glorious Goſpel of Chriſt, may be magnified? hauehave they an earneſt care of the good of their brethren? doth that care breake out and ſhew it ſelfe in actions tending to that purpoſe? for theſe be infallible marks of true & liuely faith; no, no, theſe things are wanting & yet they ſwell with a conceit of true faith: yea, ſome there be who hauing ſome meaſure of knowledge and grace and looking on that through a falſe ſpectacle of ſelfe louelove do ouerween it, and are conceited & proud of that meaſure that is not in them, & ſo are vainely puft vp, and euen they alſo are proud without any matter of pride at all. Quest. Why then will ſome ſay, is it lawfull to be proud of ſomthing when we hauehave ſome matter to be proud of, as whē we hauehave a meaſure of knowledg & grace? I anſwer no, Anſ. thogh doubtles th'other kind of pride be more hatefull, a poor man proud is moſt odious, yet is pride for ſomthing, hateful & abominable, for what haſt thou fayth the Apoſtle that thou haſt not receiued? 1. Cor. 4.7. and that we may yet further ſee the vglineſſe of this ſinne, and ſo be brought to an vtter diſlike and deteſtation of it,The vglineſſe of pride diſcouered. conſider we both the cauſes of it and the fruits of it, without queſtion, the father of it is the Diuell, and the mother of it is ignorance, therefore the Apoſtle ſayth, Rom. 11.25. I would not bretheren, that ye ſhould be ignorant of this ſecret; yea the mother of it is not ignorance natural or a meer abſence of knowledge, but affected and wilfull ignorance, for if we did not wilfully ſhut our eyes hauing any grace giuen vsus, we could not chuſe but ſee that grace to be a free gift, and that we of our ſelues are to eueryevery good thing not onelyonly inſufficient, but euen reprobate and repugnant, and that the gift we hauehave is imperfect, that we know but in part, & are ſanctified but in part; and touching the fruites of pride, they are moſt bitter & vnſauory, it makes men abuſe their good gifts giuen to profite others, euen to the ſcorne and contempt of others, it is as a dead flie in the boxe of the ſweet oyntment of grace, Eccleſ. 10.1. a proud perſon will neuer bend downe to be ſeruiceable to any, hee admits no familiarity with any, pride ſeparates men from their brethren, 1. Cor. 4.7. & that which is worſt of all, proud ſwelling for any gift makes odious in the ſight of God, not only as other ſinnes doe, but after a ſpeciall manner, becauſe it returns not that glory to God that is due to him, the proud perſon takes the glory due to God to himſelfe, and ſo ſtirs vp the▪ Lord who is iealous of his glory to wrath againſt him, and therefore was it truly ſaid, Pro. 16.18. pride goes before deſtruction, and an high minde before the fall, it is an immediate fore-runner of deſtruction.
Seeing then the father of pride is the Diuell, the mother of it wilfull and affected ignorance, the fruits of it is abuſe of good gifts, and a prouoking of the Lord to wrath, and that after a ſpeciall manner to our downefall and deſtruction, Let vsus take heede wee bee not put off, either with a conceit of that is not in vsus, that wee hauehave faith when wee hauehave none, or for any gift of grace beſtowed vponupon vsus, euer remembring the words of the Apoſtle, what haſt thou that thou haſt not receiued.
Marke we further, that the Apoſtle is not content to ſay that the falſe teachers hee ſpeakes of were raſhly puft vp, but hee addes that their pride and ſwelling was through the corruption of their carnall mindes (raſhly puft vp with his fleſhly minde.)
Doctr. 11 Hence we may take vp this concluſion, that it is the corruption of minde that makes proud, pride comes from within, euen from the corruption of the heart and minde,Pride comes from the corruption of the heart & mind. Habak. 2.4. the Lord ſayth in plaine termes, he that lifteth vp himſelfe, or he that is puft vp, his minde is not right in him, his pride comes from the corruption of his minde; Dauid cleering himſelfe of pride and of ambition, and proteſting his humility before the Lord, Pſal. 131.1. ſayth, firſt of all, Lord mine heart is not haughty, and then, neither are mine eyes lofty; neither hauehave I walked in great matters, and hid from mee, giuing to vnderſtand that the cauſe of pride is haughtineſſe of heart, from the haughty heart come proud lookes and lofty eyes; the reaſon of this is plaine (namely) this it is, Reaſon. not riches, honor, or any other good thing, either inward or outward that is in it ſelfe the cauſe of pride, it may bee an accidentall occaſion, but no true proper cauſe of it. The cauſe is an ouerweening conceit of the woorth and excellency of ſome inward or outward gift, and therefore pride euer comes from within, euen from the corruption of the heart.
Ʋſe. This then (for the vſe of it) muſt teach vsus not to ſuffer our hearts to ſettle and ſeate themſelues on the good things we hauehave either of body or minde, as ſufficient and highly deſeruing in themſelues, we are not to reſt on them as a ſufficient ſtay and ſtrength, but remember whence they hauehave power to effect our purpoſe, and to doe vsus good,We muſt not ſuffer our harts to ſettle on the good things we enioy as ſufficient in themſelues to do vsus good. euen from the hand that gaue them? to make golde our hope, as Iob ſpeakes, Iob. 31.24. or to reſt on any good thing as ſufficient in it ſelfe to doe vsus good, is the very roote of pride, when Nabuchadnezzar walking vponupon the top of his pallace, let his heart pleaſe it ſelfe in the conſideration of his greatneſſe and dominion, then hee brake out into that proud ſpeech, Dan. 4.27. is not this great Babel, that I hauehave built for the houſe of the Kingdome, by the might of my power, and for the honour of my Maieſtie? Yea. we ſhall find that the deere ſeruants of God hauehave been thus ouertaken, when they hauehave ſuffered their hearts to dwell vponupon the good things they enioied, when Dauid had ouercome his enemies, and was ſettled in his throne, then looking with too much delight on his own ſtrength, he began to vaunt himſelfe of the multitude of his people, and muſt needes hauehave them numbred, 2. Sam. 23.2. let it therfore worke on all theit harts, whom the Lord hath preferd aboue others in reſpect of any condition or ability, ſuch as hauehave any gift of God either inward or outward, be it riches or whatſoeuer it is, ſuffer not thine heart to dwell vponupon it, for certainely if thou doe, it will make thee proud, and to this purpoſe conſider we theſe two things.
Firſt,Two reaſons againſt ſuffering our harts to ſettle on the good things we enioy. conſider the weakeneſſe and wants euen of the beſt gifts themſelues, how vnable they are they are to accompliſh our deſires vnleſſe a ſtronger power, euen the hand of God giuegive ſtrength vntounto them. For that which is ſayd of bread, that man liues not by bread onelyonly, & that it is not food receiued that doth nouriſh vsus, but the bleſſing of God vponupon it, may be truly ſaid of all other gifts.
Againe, conſider that in the matter of iuſtification in the ſight of God, no excellency of any gift (be it faith it ſelfe) is of any moment, for faith doth not iuſtifie, for the dignity of it, but as an inſtrument apprehending that wich doth iuſtifie.
The due conſideration of theſe two things will be an excellent meanes to keep our hearts from ſwelling in reſpect of any gift of God beſtowed vponupon vsus.
One thing more is offered to our conſideration from theſe words raſhly puft vp with his fleſhly minde.
Doctr. 12 We are to marke that the Apoſtle giues this epithite, & and this title to the minde that is fleſhly. Hence it followeth directly, that the word (fleſhly) in Scripture ſignifies more than ſenſuality, it is put many times in Scripture to ſignifie the corruption of the chiefe faculties of the ſoule,The word (fleſh) in ſcripture ſignifies ſometimes the corruption of the chiefe family of the ſoule. euen of the mind and conſcience, & hence it is very cleere, that euen the minde and vnderſtanding not regenerate, is fleſhly, therfore the Apoſtle ſayth, Ro. 8.7. the wiſdom of the fleſh is enmity againſt God: for it is not ſubiect to the Law of God neither indeed can be.
Which muſt needes be vnderſtood of the very beſt part of the ſoule, wherein wiſedome is ſeated, and Gal 5.20. the Apoſtle reckons hereſie, which is an errour of the minde and vnderſtanding among the workes of the fleſh & heerupon one ſpeakes thus; ſaith he, the Apoſtle aſcribes thoſe ſinnes to the fleſh,Note. which beare principall ſway in the Diuell, who certainely hath no fleſh, for he ſaith, enmity, contention, emulation, enuy, are workes of the fleſh, the head and fountaine whereof is pride, which raignes in the Diuell Vſe. 1 though he hauehave no fleſh. This I obſerue to meet with the errour of the Papiſts,Confutation of the Papiſts. who teach that the word fleſh in the Scripture oppoſed to ſpirit, ſignifies onelyonly ſenſuality, & the corruption of the inferior parts of the ſoule, which is ſlat againſt the plaine euidence of this, & many other places of Scripture. And we are to take knowledge of it, that Vſe. 2 euen our mindes not regenerate are fleſh and corrupt, and ſo labour to be renued in the ſpirit of our minde,We muſt labour eſpecially for the renouation of our mindes. as the Apoſtle exhorteth, Epheſ. 4.23.
Yea, let vsus eſpecially labour, for the renouation of our mindes, the darkeneſſe and ignorance in the mind brings foorth nothing but ſinne, in all the powers of the ſoule, and as before the fall the minde retayned the cheife part of the image of God,Note ſo nowe beeing corrupted it is moſt corrupt and the greater naturall giftes of minde wee hauehave, as wit, capac…ty, iudgement &c. the fitter inſtruments we hauehave to increaſe in ſinne: therefore let vsus neuer reſt till we finde, by the vſe of the good meanes that we are renued in our mindes.