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.
Or thus, there is a threefold forbearance: First, in judgement, when in doubtful cases we suspend our opinions or censures. Secondly, in words which consist either in not answering, or in giving soft answers. Thirdly, in deeds when we render not evil for evil.
Or thus, there is a threefold forbearance: First, in iudgement, when in doubtfull cases wee suspend our opinions or censures. Secondly, in words which consist either in not answering, or in giuing soft answers. Thirdly, in deedes when we render not euill for euill.
Again, forbearance is varied from the consideration of time, for in some things we must forbear ever, never taking notice of the infirmities or wrongs ⟨p. 83⟩as in some weakness that are by mere oversight, or ignorance, and in some things we must for bear for a time, that is, till there be a fit opportunity to admonish or correct, &c.
Againe, forbearance is varied from the consideration of time, for in some things we must forbeare euer, neuer taking notice of the infirmities or wrongs ⟨p. 83⟩as in some weakenesse that are by meere ouersight, or ignorance, and in some things we must for beare for a time, that is, till there bee a fit opportunitie to admonish or correct, &c.
The consideration thereof serves greatly for the reproof of that wretched distemper in many that profess the same faith and hope,1 provoking one another, and consuming one another, and by frowardness, disquieting the rest and content of others. Is it not here an express charge that we should forbear one another? Have we not here the example of Christ who did so,
who might have had a thousand fold more just reason to upbraid, censure, or find fault, then we have, or can have. Besides this distempered peevishness, and froward misconceiving and censuring, it is bred of ill causes, for it comes either of malice or ignorance. Of malice, for love covereth a multitude of sins, especially it suspendeth doubtful actions. Of ignorance, for it is certain a wise man will keep in till afterwards, or hold it his glory to be able to pass by an offence. Further, this sin may be aggravated by the relations that are mutually between Christians. Are they not fellow-members, coheirs, fellow-citizens, partakers of the same afflictions, are they not brethren, &c. Besides is not this also a constant justice, that they that judge, are judged; they that censure, are censured; and doth not this envying, and jangling, give occasion of rejoicing to adversaries? Doth it not many times so transform Christians, that it makes them very like wicked men, when they grow so distempered that they revile their own mothers sons
? In the fifth to the Galatians the Apostle urgeth this reproof by divers reasons, such as this. A little of the leaven of these distempers, will sour the whole lump: and those courses tend not to any good, but to the disquieting of Gods people, and it is not a small matter to trouble and vex them. Besides inasmuch as Christians have trouble enough otherwaies, it doth not become their brethren to trouble them: and we should be so far from troubling our brethren, as we should rather serve them by love, and if men will needs bite one another, let them take heed lest they be devoured one of another. Lastly, if men will not be warned, then let them know the Judge standeth at the door
. Now that we may attain this forbearing, even to be rightly ordered towards the infirmities, or wrongs of others, we must labour to get more Christian love of others;
The consideration thereof serues greatly for the reproofe of that wretched distemper in many that professe the same faith and hope,1 prouoking one another, and consuming one another, and by frowardnesse, disquieting the rest and content of others. Is it not heere an expresse charge that wee should forbeare one another? Haue we not heere the example of Christ who did so,2 who might haue had a thousand fold more iust reason to vpbraid, censure, or finde fault, then we haue, or can haue. Besides this distempered peeuishnes, and froward misconceiuing and censuring, it is bred of ill causes, for it comes either of malice or ignorance. Of malice, for loue couereth a multitude of sins, especially it suspendeth doubtfull actions. Of ignorance, for it is certaine a wise man will keepe in till afterwards, or hold it his glory to be able to passe by an offence. Further, this sinne may be aggrauated by the relations that are mutually betweene Christians. Are they not fellow-members, coheires, fellow-citizens, partakers of the same afflictions, are they not brethren, &c. Besides is not this also a constant iustice, that they that iudge, are iudged; they that censure, are censured; and doth not this enuying, and iangling, giue occasion of reioycing to aduersaries? Doth it not many times so transforme Christians, that it makes them very like wicked men, when they grow so distempered that they reuile their owne mothers sonnesh? In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons, such as this. A little of the leauen of these distempers, will sowre the whole lumpe: and those courses tend not to any good, but to the disquieting of Gods people, and it is not a small matter to trouble and vexe them. Besides inasmuch as Christians haue trouble enough otherwaies, it doth not become their brethren to trouble them: and we should be so farre from troubling our brethren, as we should rather serue them by loue, and if men will needes bite one another, let them take heede lest they be deuoured one of another. Lastly, if men will not be warned, then let them know the Iudge standeth at the doorei. Now that we may attaine this forbearing, euen to be rightly ordered towards the infirmities, or wrongs of others, we must labour to get more Christian loue of others;
for that will endure all things, and believe all things, and makes us able to bear, and it will drive out suspicion, which like a wretched Beldame is the mother and nurse of all murmurings, and vain jangling: and besides, we must get a greater knowledge of our own selves, and our own ignorance and corruptions; for when we seem to our selves, to be something deceiving our selves, we are ready with intemperance, to apprehend supposed indignities when none are offeredk. Or if thou must needs speak, then speak the words of admonition, even Gods words, if thou be sure they have sinned, instead of thine own vain, and passionate upbraidings, or reproaches, or censures.
for that will endure all things, and beleeue all things, and makes vs able to beare, and it will driue out suspition, which like a wretched Beldame is the mother and nurse of all murmurings, and vaine iangling: and besides, wee must get a greater knowledge of our owne selues, and our owne ignorance and corruptions; for when we seeme to our selues, to be somthing deceiuing our selues, we are ready with intemperance, to apprehend supposed indignities when none are offeredk. Or if thou must needs speak, then speake the words of admonition, euen Gods words, if thou be sure they haue sinned, insteed of thine owne vaine, and passionate vpbraidings, or reproches, or censures.
One another] Observe, that usually where there is any contention or quarrel, both sides are guilty, though one principally do the wrong, yet few men are so temperate, but they do wrong again, either in words, or deeds, or affections: and therefore thou shouldest forbear, seeing thou art privy to thy self, that in this business, thou hast not been such as thou shouldest be.
One another] Obserue, that vsually where there is any contention or quarrell, both sides are guiltie, though one principally doe the wrong, yet few men are so temperate, but they doe wrong againe, either in words, or deedes, or affections: and therefore thou shouldest forbeare, seeing thou art priuie to thy selfe, that in this businesse, thou hast not beene such as thou shouldest bee.
Forgiving] The word signifies sometimes to givel, sometimes to give freelym, sometimes to remit freely the punishmentn, sometimes to deliver up for favour, or to pleasure otherso, sometimes to forgive and so here.
Forgiuing] The word signifies sometimes to giuel, sometimes to giue freelym, sometimes to remit freely the punishmentn, sometimes to deliuer vp for fauour, or to pleasure otherso, sometimes to forgiue and so here.
Answ. Man may forgive the trespass, though not the sin. 2. Man may forgive the punishment that by man might be inflicted, so as not to require ⟨p. 84⟩it. 3. Man may pray to God to forgive it.
Answ. Man may forgiue the trespasse, though not the sinne. 2. Man may forgiue the punishment that by man might be inflicted, so as not to require ⟨p. 84⟩it. 3. Man may pray to God to forgiue it.
1Object. But it is said, no man can forgive sin but God. Sol. 2True, no man can remit the eternal punishment, or the curse of the Law, or take away the guilt of sin before God. But man may forgive it as far as concerns himself.
1Obiect. But it is said, no man can forgiue sinne but God. Sol. 2True, no man can remit the eternall punishment, or the curse of the Law, or take away the guilt of sinne before God. But man may forgiue it as farre as concernes himselfe.
Now others may object contrariwise, that 2 Cor. 2.7. They are willed to forgive,1 and yet the sin of the incestuous person was not so much a trespass that concerned them, as a sin against God. Sol. 2This sin also was a trespass against them. 1. As it was a scandal. 2. As it might cause them and their profession to be evil spoken of, for his sake: again, to forgive in that place, may be taken in a large sense, for to be reconciled to him.
Now others may obiect contrariwise, that 2 Cor. 2.7. They are willed to forgiue,1 and yet the sinne of the incestuous person was not so much a trespasse that concerned them, as a sinne against God. Sol. 2This sin also was a trespasse against them. 1. As it was a scandall. 2. As it might cause them and their profession to be euill spoken of, for his sake: againe, to forgiue in that place, may be taken in a large sense, for to be reconciled to him.
Answ. 1We are tied to seek it, and desire it, and to use all humble and just, and discreet courses to attain it. But if it will not be had we are discharged if we forgive. Neither unto obstinate offenders, that will not acknowledge their sin, are we bound to remit the punishment, or sometimes to notify the pardon of the fault.
Answ. 1Wee are tied to seeke it, and desire it, and to vse all humble and iust, and discreet courses to attaine it. But if it will not be had we are discharged if we forgiue. Neither vnto obstinate offenders, that will not acknowledge their sinne, are we bound to remit the punishment, or sometimes to notifie the pardon of the fault.
If any man have a quarrel to another] When he saith here (if any man) it imports, that such Christians might be, as there should be no jars amongst them. Discords might wonderfully be prevented if there were care and discretion in men.
If any man haue a quarrell to another] When he saith here (if any man) it imports, that such Christians might be, as there should be no iarres amongst them. Discords might wonderfully bee preuented if there were care and discretion in men.
The word rendered quarrel, signifies a complaint, certainly it is a great weakness, to be upon every occasion complaining of the wrongs are done us, and making report of them to others. And it shows too, that we should forbear and forgive even in such things as these.
The word rendred quarrell, signifies a complaint, certainely it is a great weakenesse, to be vpon euery occasion complaining of the wrongs are done vs, and making report of them to others. And it shewes too, that we should forbeare and forgiue euen in such things as these.
And where he saith (any man) it shows no men are exempted from the practise of clemency: That it is here required of one is required of all, no greatness of gifts or place can privilege any.
And where hee saith (any man) it shewes no men are exempted from the practise of clemencie: That it is here required of one is required of all, no greatnesse of gifts or place can priuiledge any.
