A89915:643
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.
London: 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.
Obser. 4 Lastly, nothing but the will of God binds conscience: the Apostle of purpose layeth the foundation in the Preface, concerning the knowledge of, and resting upon Gods will, that so be might the more easily beat down their Traditions and Philosophical Speculations, of which he meant to entreat in the next Chapter. Now, if this Doctrine be true, as it is most true, then Apocryphe Scripture, Councils, Fathers, and Princes Laws, do not bind further then they are agreeable to Gods will; and therefore much less Popes Decrees, Traditions, and humane Inventions.
Obser. 4 Lastly, nothing but the will of God bindes conscience: the Apostle of purpose layeth the foundation in the Preface, concerning the knowledge of, and resting vpon Gods will, that so be might the more easily beat downe their Traditions and Philosophicall Speculations, of which he meant to entreat in the next Chapter. Now, if this Doctrine bee true, as it is most true, then Apocryphe Scripture, Councels, Fathers, and Princes Lawes, doe not binde further then they are agreeable to Gods will; and therefore much lesse Popes Decrees, Traditions, and humane Inuentions.
Thus of the Object of Knowledge.
Thus of the Obiect of Knowledge.
In the next place it is described by the parts of it,1 in the next words [In all wisdom and spiritual Understanding.] Where the Apostle shows that saving Knowledge hath two parts, (viz.) Understanding and Wisdom. Concerning the difference between the two original words, in this place rendered Wisdom and Understanding, there is a great stir amongst Interpreters. Some say that the one proceedeth out of the principles of the Law of Nature, and the other out of the principles of Faith. Some take the one to be a knowledge concerning the end; the other, of things that are for the end. Some think by Understanding is meant apprehension; and by Wisdom is meant Judgement, or dijudication. Some think, that Synesis, rendered Understanding, receiveth the will of God in the whole; and that Sophia, Wisdom, conceiveth it in the parts, and with weighing of all circumstances: by the first they consider what is lawful, and by the second what is expedient. Some say that the one of them conceiveth the object of felicity; the other, the means by which men attain it. Some think they differ thus, that the one understands of God absolutely, by Scripture, as he is; and the other considers of God by relation, or comparison with the creatures, by experience, as he is tasted to be good: but the plainest and soundest difference is this, that Understanding is contemplative knowledge; but Wisdom is active knowledge: the one gives rules for practise, the other for Judgement and Contemplation. But before I consider of them apart, I observe two general Doctrines.