An exposition upon the Epistle to the Colossians Wherein, not only the text is…An exposition vpon the Epistle to the Colossians Wherein, not onely the text is…
An exposition upon the Epistle to the Colossians Wherein, not only the text is methodically analysed, and the sense of the words, by the help of writers, both ancient and modern is explained: but also, by doctrine and use, the intent of the holy Ghost is in every place more fully unfolded and urged. ... Being, the substance of near seven years week-days sermons, of N. Byfield, late one of the preachers for the city of Chester.An exposition vpon the Epistle to the Colossians Wherein, not onely the text is methodically analysed, and the sence of the words, by the help of writers, both ancient and moderne is explayned: but also, by doctrine and vse, the intent of the holy Ghost is in euery place more fully vnfolded and vrged. ... Being, the substance of neare seuen yeeres weeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.
Nicholas Byfield 1579–1622London: printed by Edward for Nathaniel Butter, 1617
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Repetitions in Scripture are not without their use.1 For thereby the holy Ghost usually imports our slowness and dullness of capacity in conceiving, and backwardness in practise, and besides thereby enforceth both the necessity and the excellency of the matter so repeated. And surely, all three may be applied to this repetition. For the contemplation and desire after heavenly things is a most gracious ornament to a religious life, and without some measure of holy affections, it is unpossible to get rid of the power of sin, or to practise with any success or acceptation the duty of a renewed life: and if in any thing we are backward, or wanting, or decaying, or languishing, it is in this rule here given by the Apostle.
Repetitions in Scripture are not without their vse.1 For thereby the holy Ghost vsually imports our slownesse and dulnesse of capacity in conceiuing, and backwardnesse in practise, and besides thereby enforceth both the necessity and the excellency of the matter so repeated. And surely, all three may be applyed to this repetition. For the contemplation and desire after heauenly things is a most gracious ornament to a religious life, and without some measure of holy affections, it is vnpossible to get rid of the power of sinne, or to practise with any successe or acceptation the duty of a renued life: and if in any thing we are backward, or wanting, or decaying, or languishing, it is in this rule here giuen by the Apostle.
1The use of repetitions in Scripture.The vse of repetitions in Scripture.
Set your affections] The original word varieth in signification.1 Sometimes it is rendered, to study: and it is (out of question) our duty to study and contemplate
of heavenly things. Sometimes it signifieth, to try by tasting, and it is sure that if carnal people had but once tasted of the sweetness of godliness and religious duties, they would not so securely neglect the provision for eternity: but especially they would see, that they have spoken evil of what they knew not. Sometimes it is translated, to be wise about a thing, and certainly, a Christian should be wise in the matters of his religion and profession, and show it, by forecast and diligence to compass what may be gotten of this true treasure, and by serpentine discretion in the manner and circumstances of welldoing, and by staidness in a Christian course, void of passion, rash zeal, and fickle inconstancy, growing more and more skilful and cunning in the soundness of knowledge, how with more power and spiritual advantage to practise every duty, or exercise every grace. Sometimes it signifieth, to savour of a thing, and it is true that all the carriage and dealings of Christians should savour of the things above; but I take it as it is here rendered. Set your affections] and so it manifestly teacheth us that we Uses. 1 must get not minds or thoughts only, but sound affections to heavenly things, which may both serve for reproof and comfort: for reproof, I say, both of the loathsome lukewarmness of the most
thou mayst be assured of three things. 1. That God will accept thy
§1
will for the deed. He will bear with many wants and weaknesses, where he
§2
sees a man or woman come to his service with hearts desirous to do their best, and tenderly affected. 2. That thou art not in danger of falling away: for Apostasy never discovers it self to hurt us, or endanger us, till it hath
§3
stolen away our hearts and the care of affections in holy duties. 3. That to that thou hast,
more is and shall be given: as thy affections grow and continue, so doth true knowledge, grace and godliness grow also. And thus of the repetition.
Set your affections] The originall word varieth in signification.1 Sometimes it is rendred, to studie: and it is (out of question) our dutie to study and contemplate ⟨p. 8⟩of heauenly things. Sometimes it signifieth, to trie by tasting, and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties, they would not so securely neglect the prouision for eternity: but especially they would see, that they haue spoken euill of what they knew not. Sometimes it is translated, to bee wise about a thing, and certainely, a Christian should bee wise in the matters of his religion and profession, and shew it, by forecast and diligence to compasse what may bee gotten of this true treasure, and by serpentine discretion in the manner and circumstances of welldoing, and by staydnesse in a Christian course, voyd of passion, rash zeale, and fickle inconstancie, growing more and more skilfull and cunning in the soundnesse of knowledge, how with more power and spirituall aduantage to practise euery dutie, or exercise euery grace. Sometimes it signifieth, to sauour of a thing, and it is true that all the carriage and dealings of Christians should sauour of the things aboue; but I take it as it is heere rendred. Set your affections] and so it manifestly teacheth vs that wee Ʋses. 1 must get not mindes or thoughts onely, but sound affections to heauenly things, which may both serue for reproofe and comfort: for reproofe, I say, both of the loathsome lukewarmensse of the mostk, and of the dangerous Ʋses. 2 losse of first loue in the better sortl. For comfort, for it is certaine, if thou canst finde thy heart vpright in affections and constant desire after heauenly things,4 thou mayst bee assured of three things. 1. That God will accept thy §1will for the deed. He will beare with many wants and weaknesses, where hee §2sees a man or woman come to his seruice with hearts desirous to doe their best, and tenderly affected. 2. That thou art not in danger of falling away: for Apostasie neuer discouers it selfe to hurt vs, or endanger vs, till it hath §3stollen away our hearts and the care of affections in holy duties. 3. That to that thou hast, 5more is and shall bee giuen: as thy affections grow and continue, so doth true knowledge, grace and godlinesse grow also. And thus of the repetition.
Obs. 1 1. That a man cannot both at once seek and affect earth and heaven: for they are here disjoined and opposed,1 a man cannot serve God and mammon, the love of the world is the enmity of God: but this is thus to be understood,2 if the world be sought in the first place, and with chief affection and care.
Obs. 1 1. That a man cannot both at once seeke and affect earth and heauen: for they are heere disioyned and opposed,1 a man cannot serue God and mammon, the loue of the world is the enmitie of God: but this is thus to bee vnderstood,2 if the world be sought in the first place, and with cheefe affection and care.
Obs. 2 2. Nay more, this dehortation implies, that it is hard for a man to deal with the world, but a mans affection will too much run after it: it is hard to be much employed about profits and recreations, but a man shall love them too much.1 Not that it is simply unlawful to use the world, but that we should be very jealous of our selves to watch our own hearts, that our affections be not set on the world.
Obs. 2 2. Nay more, this dehortation implies, that it is hard for a man to deale with the world, but a mans affection will too much runne after it: it is hard to bee much employed about profits and recreations, but a man shall loue them too much.1 Not that it is simply vnlawfull to vse the world, but that wee should be very iealous of our selues to watch our owne hearts, that our affections be not set on the world.
Obs. 3 3. To be crucified unto the world, able to neglect and contemn the glory and pleasure of it, is a notable sign, that one is risen with Christ.
Obs. 3 3. To be crucified vnto the world, able to neglect and contemne the glory and pleasure of it, is a notable signe, that one is risen with Christ.
1The things on earth] The things on earth here meant by the Apostle, are either traditions, mentioned in the former Chapter, or worldly things in themselves lawful, or the works of the flesh, simply in themselves unlawful.
1The things on earth] The things on earth heere meant by the Apostle, are either traditions, mentioned in the former Chapter, or worldly things in themselues lawfull, or the workes of the flesh, simply in themselues vnlawfull.
1Traditions and mans inventions which the Apostle hath before taxed, may well be called things on earth. 1. Because they spring from the earth and earthly minded men, they were never inspired from God, nor devised by heavenly minded men. 2. Because they hinder them that are devoted to them, from looking up, or attaining any insight in things that are above. ⟨p. 9⟩3. Because these by effect make men more earthly and sensual: but of these in the former chapter.
1Traditions and mans inuentions which the Apostle hath before taxed, may well bee called things on earth. 1. Because they spring from the earth and earthly minded men, they were neuer inspired from God, nor deuised by heauenly minded men. 2. Because they hinder them that are deuoted to them, from looking vp, or attaining any insight in things that are aboue. ⟨p. 9⟩3. Because these by effect make men more earthly and sensuall: but of these in the former chapter.
1Traditions are for three reasons called things on earth.
The works of the flesh, and the corruptions of life to be avoided, and not affected, are the third sort of things on earth: but of that also afterwards in the second part of the general duties; especially in the fifth verse. So that the second sort of things on earth remaineth to be more largely considered, those are profits, honours, pleasures, friends, health, and long life.
The workes of the flesh, and the corruptions of life to bee auoyded, and not affected, are the third sort of things on earth: but of that also afterwards in the second part of the generall duties; especially in the fifth verse. So that the second sort of things on earth remaineth to bee more largely considered, those are profits, honours, pleasures, friends, health, and long life.
The first may be taken from the condition of man on earth. For we are here but pilgrims and strangersm, and therefore being but in a strange place, to what purpose should we trouble our selves with more then what will serve our present need, and the rather knowing that when we come into our own country, these things will serve us for no use. Besides, our present lot lieth not in those things: but the Kingdom of God and righteousness is our portion, even in this life, all other things are but cast upon us, as additaments.
The first may bee taken from the condition of man on earth. For wee are heere but pilgrims and strangersm, and therefore being but in a strange place, to what purpose should wee trouble our selues with more then what will serue our present need, and the rather knowing that when wee come into our owne countrey, these things will serue vs for no vse. Besides, our present lot lyeth not in those things: but the Kingdome of God and righteousnesse is our portion, euen in this life, all other things are but cast vpon vs, as additaments.
The second may be taken from the disability of earthly things. For first, §2they cannot so much as fill or satisfy a mans heart. 2. They cannot fence a man against any of the trials of God, when the hour of tentation comesn. 3. They cannot all of them redeem one soulo.
The second may bee taken from the disability of earthly things. For first, §2they cannot so much as fill or satisfie a mans heart. 2. They cannot fence a man against any of the trials of God, when the houre of tentation comesn. 3. They cannot all of them redeeme one souleo.
The third reason may be taken from the inconveniences that follow the §3love of earthly things. For, first the cares of the world choke the word, that it can never prosperp. 2. They breed excuses and shifts in mans minds and alienate by degrees a mans heart from the use of the meansq. 3. To seek after the world is to sorrow after the world: for to the most the world is a cause of much sorrow and vexation. 4. The amity of the world, as the Apostle saith, is the enmity of Godr, and that both actively and passively: for it both makes us hate God, and it makes God hate us. Fifthly, the lust after worldly things fills the world with corruptions and sinss. Sixthly, these earthly things thus sinisterly affected, may one day witness against ust. Seventhly, many a man is damned and gone to hell, for minding earthly thingsu.
The third reason may bee taken from the inconueniences that follow the §3loue of earthly things. For, first the cares of the world choake the word, that it can neuer prosperp. 2. They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanesq. 3. To seeke after the world is to sorrow after the world: for to the most the world is a cause of much sorrow and vexation. 4. The amity of the world, as the Apostle saith, is the enmitie of Godr, and that both actiuely and passiuely: for it both makes vs hate God, and it makes God hate vs. Fiftly, the lust after worldly things fils the world with corruptions and sinness. Sixtly, these earthly things thus sinisterly affected, may one day witnesse against vst. Seuenthly, many a man is damned and gone to hell, for minding earthly thingsu.
The fourth reason may be taken from the sovereignty that God hath over §4all earthly things: and the power he hath given to Christ over them*, now why should we turmoil our selves with care about these, seeing they are in Gods hand in Christ, to have them and dispose of them as may be for his glory and our good.
The fourth reason may bee taken from the soueraignty that God hath ouer §4all earthly things: and the power hee hath giuen to Christ ouer them*, now why should wee turmoyle our selues with care about these, seeing they are in Gods hand in Christ, to haue them and dispose of them as may bee for his glory and our good.
The fifth reason may be taken from the baseness of the nature of all these §5things: for they are not only on the earth, but of the earth: and if they be compared unto the soul of man, for which we ought chiefly to provide, the whole world is not worth one soul: which may appear both by the price of a soul, and the disproportion between the gains of the world and the loss of one soul:1 it is no profit to win the whole world and lose a mans own soul: and besides, if the whole world laid on one heap would have been a sufficient sacrifice for the redemption of the soul, the Lord Jesus would never have abased himself to such a suretyship. But because there could not be found, neither in heaven nor earth, any other name or nature by which we could be saved, therefore he humbled himself, 2and took upon him the form of a servant, and was obedient unto the death, even the death of the cross.
The fifth reason may be taken from the basenesse of the nature of all these §5things: for they are not onely on the earth, but of the earth: and if they bee compared vnto the soule of man, for which wee ought cheefely to prouide, the whole world is not worth one soule: which may appeare both by the price of a soule, and the disproportion betweene the gaines of the world and the losse of one soule:1 it is no profit to winne the whole world and lose a mans owne soule: and besides, if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule, the Lord Iesus would neuer haue abased himselfe to such a suretiship. But because there could not be found, neither in heauen nor earth, any other name or nature by which wee could be saued, therefore hee humbled himselfe, 2and tooke vpon him the forme of a seruant, and was obedient vnto the death, euen the death of the crosse.
