Lectures Upon Colossians, Lecture 11
THE ELEVENTH LECTVRE VPONUPON THE EPISTLE OF PAVL TO THE Coloſſians.
COLOS. Chap. 1. verſ. 26. 27.
26 Which is the mysterie hid ſince the world began, and from all ages; but now is made manifeſt to his Saints,
27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles, which riches is Chriſt in you the hope of glorie.
WE heard (brethren) that the Apoſtle when he had entred into the exhortation which he ſubioyneth vntounto this doctrine, exhorting the Coloſſians to perſeuere and to abide in faith and hope: immediatly he falles out againe into a ſpeech concerning his owne perſon. And firſt he remoues the offence and ſlanders that might hauehave been taken at his bands and ſuffrings, which he ſuffered at that preſent in Rome. Then he fals out into a recommendation of his Miniſterie, calling it a diſpenſation or ſtewardſhip in the familie of God; which was giuen to him as a free gift without deſeruing; yea and contrarie to his deſeruing, giuen to him by God the Coherence and ſumme of the former Sermō,Lord and maſter of the familie: and giuen to him, not that he ſhould keepe it to himſelfe, and not communicate it to others; but giuen to him to diſpenſe it to the Gentiles, and amongſt the reſt to the Coloſsians, who were a part of the Gentiles. To this end, that that word of God giuen to him to diſpenſe, it ſhould be filled out and accompliſhed: for euer the more, that men receiue that word, it growes the greater, and the more it increaſeth continually. It is not ordained to bee hid vp and ſmothered, but to be giuen out.
Now to come to the text, and to goe through it briefly. When he hath ſpoken of this word which he hath receiued to diſpenſe, he leaues it not, but ſtickes on it; and immediatly he termes it a myſterie. A myſterie, to ſpeake of it briefly, it ſignifies a thing hid from the eyes of men; ſo that it cannot be ſeene, ſo A mysterie.long as it is hid: eſpecially it ſignifies a holy thing concerning religion, and the worſhip of God, that is the proper ſignification of a myſterie: and in this place Paul takes it ſo, as he doth 1. Tim. 3. 16. where he ſaith, Great is the mysterie of godlines, that is, not the myſterie of eueryevery religion, but of the true religion, which hath been hid from the beginning; and now is manifeſted among his Saints. Then marke briefly. You ſee this word of God it is a myſterie, a thing hid, and ſo kept cloſe, that the naturall man could neuer ſo much as hauehave a thought in his 1. Cor. …, 14.minde of it, or once to thinke that there was ſuch a thing in the world, as this Goſpell that we preach to you this day: that the naturall ſoule could not doe ſo much as once ſuſpect; that there was a Sauiour. It is a folly to thinke that the knowledge of Chriſt is naturall; nay, by nature thou wouldeſt neuer hauehave once dreamed that there hath been ſuch a thing. If God had let Adam alone after his fall, he would not hauehave euer once ſo much as dreamed of redemption; or that there was a Chriſt or a Sauiour: and therefore this Goſpell, it muſt be precious, that was kept ſo cloſe. If a man get a precious iewell, hee will keepe it cloſe, and will not let it ſee Sunne nor winde: The Goſpell, of all iewels in the world, it is the moſt precious; and it hath been kept ſecret and cloſe this long time: yea men knew not what it meant, til the Lord Ieſus Chriſt the wiſedom of the father reuealed it, and opened it to the world, and to his Diſciples: and therefore it being ſo precious (if we had eyes to ſee and hearts to conſider) O how highly would wee eſteeme of it! yea, euen thou that now lookes ſo lightly to it! but alas the world periſheth for fault of ſight and conſideration.
But to leaue this, and to goe to the next point. In the words following, he defineth the time of the hiding of it; he ſaith, Hid ſince the world began, that is, from all eternitie. Secondly, it was hid from all generations of men. The firſt word meanes, that before or euer this world was made, it was hid in God, Ephe. 3. 9. The ſecond word meanes, that after this world was created, it was hid from ſo many generations, euen till Ieſus Chriſt was manifeſted in the fleſh, and then it was reuealed. Then marke this. This word is an ancient thing, a thing before all things. It The antiquitie of the word.came not this day or yeſterday; but it was before the world was: and looke how old God himſelfe is, the Goſpell is as old, hid in that ſecret counſell from all eternitie. And if you compare it with the world it ſelfe, before this world was made it was hid, and conſequently it was in rerum natura. Then brethren, if antiquitie, if age will recommend a thing; let eternitie recommend the Goſpell. It had not a beginning no more then God (in whoſe breaſt it lay) hath a beginning: and it is the ſame Goſpell we preach to you this day. Let them call it a new Goſpell. O vaine men! this Goſpell is the ſame Goſpell that was hid from the beginning. Then marke againe. I ſee here this world hath lien long in darknes after the creation, and hath wanted the light for a long time. For brethren, I neuer counted of the light of the Sun, when the light of Ieſus Chriſt is lacking. Woe is thee! better it were thou hadſt neuer been borne nor ſeene this light of the Sunne that ſhines in the firmament, The light of Christs Goſpel how precious.if thou hauehave not ſeene the light that is in the Goſpell of Ieſus Chriſt. All light in compariſon of that light is meere darknes. So then, this world hath been long without the light of the Goſpell, and it hath been a long night euen from Adam to Chriſt; in a manner there hath neuer any thing been al that time but darknes, and night. As for the Gentiles, they ſaw neuer one glimſe, but dyed in miſerable darknes; they were led blindfold to death and damnation. As for the Iewes their caſe was better; yet their light was but a glimmering; they had 2. Pet. 1. 19.not the light of the Sunne. The greateſt they had, it was but the light of a lantorne, that is, the light of the Prophets. O then, this behooued to follow, that in the old world before Chriſt came, many dyed in miſerable darknes! for without light and life in Ieſus, there is nothing but death. Remoue thy light, thy life is remoued: remoue the Goſpell, thou dyeſt and periſheſt incontinently. And therefore Paul Rom. 5. 21. ſpeaking of this eſtate from Adam to Chriſt, he ſaith, Sinne raigned vntounto death: where the light of Chriſt is not, there is nothing but the raigning of ſinne to death and damnation. Well then, this tels vsus how we ſhould eſteeme of the Goſpell: Alas, if thou wiſt what miſerie they were in that wanted this Goſpel, then thou wouldeſt account all thy bleſsing to be in the hauing of it.
To goe forward: When he hath ſhewed how long it was kept cloſe; then he ſhewes when it was reuealed and brought to light. Now (ſaith he) it is reuealed to his Saints. (Now) that is, in the fulnes of time, as it is ſaid in the Epiſtle to the Galathians chap. 4. 4. and Ephe. 1. 10. In the diſpenſation of the fulnes of time, that is, whē Chriſt was comen into the world, that was brought to light. Yet this word (now) reacheth further, euen to the whole time that the Goſpell is preached, and ſhines in the world. And it is that, that in Heb. 3. 7. is called the day, ſaying, while it is day, harden not your hearts: and in 2. Cor. 6. 2. it is called that acceptable time. Then here I ſee, the world ſince Chriſt came into the world (as we ſay) is the bleſſedeſt come that euer came. It hath bin a lightſome world, and I ſee the Sunne hath euer ſhined, and that there hath neuer been night, but euer day: no, no interchaunge nor courſing about; but where Chriſts Goſpell is, there is euer day. Therefore it muſt follow that ſince Chriſt came, there hauehave bin many ſaued. They died and periſhed in multitudes before his comming; but after his comming when that light and that Sunne of righteouſnes roſe vp: looke as in huge heapes before they periſhed; ſo now millions and great numbers are ſaued. And whereas before it was but now one, and then one that preaſed into the kingdome of heauen: now they come in multitudes ſtriuing and thrunging who ſhould firſt enter into heauen, Matth. 11. 12. For it is impoſsible that this light ſhould be without life. If thou take a pleaſure in the light, it is not poſsible that thou canſt dye: but if thou take no pleaſure in it, woe be to thee, a double death The calling of the Gentiles.ſhall befall thee. Woe is to that man, who dyes in the light of the Goſpell, without taking pleaſure in the ſame. Well it had been to thee that thou hadſt dyed in darknes with the Gentiles: for thy damnation ſhall be doubled. Take therefore a pleaſure in it, and all the world ſhall not make thee to periſh: and that is that which Paul ſaith; Sin raigned to death, but grace raignes by righteouſnes vntounto life through the Lord Ieſus, Rom. 5. verſ. 21. But looke to the laſt words of the verſe. VntoUnto whom is the manifeſtation of the Goſpell made? Not to euerie one; beguile not your ſelues; for the Lord will not vouchſafe to manifeſt himſelfe, and grace in him to eueryevery man: but hee calles them his Saints, to whom chiefly hee manifeſts himſelfe. Looke your books, ye that ſcorne at the name of Saints: if thou be nota Saint, thou ſhalt neuer ſee heauen: then this If thou be not a Saint thou ſhalt neuer ſee heauen.manifeſtation is not made to eueryevery man. It is true (brethren) it is preached to all, and all heare it, & it ſtrikes in eueryevery ones eares: yet it is alſo true, all men ſee not. It is to many as the light of the Sunne is to a blinde man; and the great multitude Simile.gets no more good of it, then a blind man gets conſolation of the Sunne. Who is it then that ſees it? None but the ſanctified one: that is, none but they that are ſanctified by the holy Spirit. Nay, no ſpirit, no ſanctification; no ſanctification, no ſight of God: and ſo thou art no Saint, but the diuell poſſeſſeth thee. So none ſees what this Goſpell is, but the ſanctified ones, and that man is he that hath gotten the ſpirit of Ieſus to open the eye of his ſoule: for it is the ſpirit of God that opens the ſoule, to ſee what the Goſpell of Chriſt is, and what vertue comes with it, when it comes. If thou hadſt the quickeſt ſpirit that can be, if thou hauehave not the ſpirit of God, thou ſhalt not ſee one whit in God, becauſe as it is the ſpirit of man, that ſearcheth the ſpirit of man; ſo it is the ſpirit of God that ſearcheth all things, yea the moſt ſecret things of God, 1. Cor. 2. 10. So none ſees what the Goſpell is, and what it brings with it, but ſuch as are illuminated by the ſpirit of God. Heare as long as thou wilt, thou ſhalt a bide in blindnes, till thou come to a deſperate hardnes of heart, if thou be not enlightened with the ſpirit of Ieſus, & this is to be had in and by the Goſpell. Therefore brethren ſay euer, Lord make me a Saint, make me one of that number, and make me to crie for the ſpirit of Ieſus to ſanctifie and Luk. 11. 9. 10. 15.enlighten me: for otherwiſe thou ſhalt periſh for want of the light of God.
Now to come to the next verſe, when he hath ſpoken of the Saints, he inſiſts vponupon the reuelation of the myſterie made vntounto them, and hee ſets it out in ſundrie circumſtances. Firſt hee ſheweth, who is ye Reuealer, to wit, God. Secondly, what cauſe moued him to make this reuelation to the Saints, to wit, his The reuelation or manifestation of the Goſpell.good pleaſure towards them. Thirdly, what thing is reuealed, to wit, this mysterie. And he termes it not ſimply a myſterie, but he calles it, the riches of his glorious myſterie, and not that onelyonly, but the mysterie of Chriſt. Fourthly, among whom is it reuealed? to wit, not among the Iewes onelyonly, but among the Gentiles alſo, through the world. All tends to this, to let vsus ſee the glorie of the grace of God: as it is ſaid Ephe. 1. 6. So that this Goſpell is ſhining bright, and aboundantly, in ſuch a wonderfull great merciemercy, that there is not a circumſtance, but it lets you ſee a wonderfull grace in God.
To come then to the firſt. The reuealer of this myſterie, is no other but God. He was the author of the reuelation of this The firſt circumſtance.myſterie of the Goſpell. The Saints, they begun not to ſee firſt, but God firſt reuealed before they ſaw, or could ſee: yea they had neuer ſeene one glimſe with their eye, if God had not begun to reueale it: no, thou ſhalt neuer ſee any heauenly or ſpirituall Fleſh and bloud can not teach vsus ſpirituall things.thing, vntounto the time it pleaſe the Lord to reueale it vntounto thee. Then in that hee is the beginner of grace, herein appeares the more the glorie of his grace, and the matter of praiſing of him: but it ſtaies not here. We will come then to the next.
What moued him to reueale this myſterie to his Saints, both of Iewes and Gentiles? The Lord doth nothing raſhly, he hath The ſecond circumſtance.euer good cauſes mouing him, wherefore he doth this or that. He is not like a vaine man, that doth, and vndoeth again; and wots not what hee doth. Saw hee any thing in theſe Saints to moue him? Some Papiſt will ſay, hee foreſaw ſome merit in them. O but the text ſaith, that there was no ſuch thing at all without himſelfe which could moue him: hee ſaw nothing I Nothing in the world did moue God to ſend Christ and his Goſpell vntounto vsus, but his owne louelove and good pleaſure.ſay in the ſame, or yet in the world, which could moue him, but his owne goodnes. His good pleaſure, which was ere euer they were Saints, is it that moued him to reueale this myſterie. Then againe, they were not Saints before the reuelation was made. There is not a Saint before Chriſt be reuealed to them. It is the ſight of Chriſt that makes a man holy; ſo there was neuer none holy, but he that firſt gat that ſight of Ieſus: the ſight went before holines, and holines followed vponupon the reuelation: becauſe holines is the effect of the reuelation of the Goſpell. Then ye ſee, that as the Lord is the beginner of the reuelation, ſo it is not our deſeruing, but his owne good pleaſure that moues him thereto. The Lord of his good pleaſure ſhewed himſelfe to the world; and no queſtion this is ſpoken, that thou ſhouldeſt euer glorie in God. Alas, would to God as we hauehave matter to glorifie God, that we could anſwere to the thouſand part of it.
Then to come to the third circumſtance. What is the thing The third circumſtance.that he hath reuealed? He calles it a mysterie, and not barely a myſterie, but a glorious mysterie; and not that onelyonly, but he cals it the riches, that is, the infinitnes of the glorie of this myſterie. Then ye hauehave a glorious myſterie, and a rich myſterie of glorie; a plentie of glorie, ſuch as neuer was. I remember in the Epheſians 1. 18. Paul ſpeaking of that inheritance, he calles it not barely a heritage, but the glorie of his inheritance: and not that only, but his inheritance glorious among the Saints. This let vsus ſee firſt, that all the graces wee hauehave in Chriſt, are good in ſubſtance; they are profitable: and not that onelyonly, but alſo it The riches of Chriſt.lets vsus ſee the gloriouſnes of them in qualitie: and not that only, but alſo it lets vsus ſee the infinitnes of them in quantitie. So, what would you hauehave in Chriſt? In him thou haſt good things; in him thou haſt glorious things; in him thou haſt infinite things: infinite in length, breadth, and heighth; infinite in deepnes, incomprehenſible eueryevery manner of way. So in Chriſt, all things glorious, and neuer a thing we hauehave in Chriſt, but it is a thing of infinite weight: yea the leaſt thou haſt, it is of infinite weight. All theſe earthly things, in compariſon of theſe, are of no value: the leaſt bit of thy regeneration is worth them all; ſo the grace of Chriſt is incomparable. Howbeit the Apoſtle borroweth the ſpeeches to expreſſe the ſame in ſome manner: yet the grace of Chriſt is vnſpeakable. O if we could take ſome apprehenſion in heart, and but once thinke of it! no, the heart is not capable of it, no more then the tongue can expreſſe it. And in the day of the Lord we ſhall ſee theſe things to be verified; and happie ſhal we be if we can ſtriue to know theſe things of Chriſt, and ſtriue to hauehave them in vsus in ſome meaſure. All our ſtrife ſhould be to preaſe forward, to take euer a further and further apprehenſion of theſe gifts of Chriſt in our hearts: then next, to ſpeake of them with a full perſwaſion. Alas, our ſpeech is but a taſteleſſe word, which teſtifies How we ſhould ſpeake of Chriſt.that thou wotſt not what the grace of Chriſt meanes. When wilt thou learne to call it a glorious Goſpell? Yet brethren, marke this Goſpell: for as ſillie as it ſeemes to you, it is a rich thing, it is the riches of God. Wouldeſt thou bee rich? Seeke the Goſpell. Wouldeſt thou be wiſe? Seeke the Goſpell. For if thou hadſt all the riches vnderunder the Sunne, if thou want Chriſt thou art a poore wretch. And if thou hadſt al the glorie in the world, if thou want Chriſt, thou art an ignominious bodie, full of ſhame. If thou want the Goſpell, thou haſt no wit; thou art a foole, if thou wert neuer ſo fine a Mathematician, a Phiſitian, and a Lawyer. O foole! if thou haſt not the reuelation of Chriſt, thou haſt a fooliſh head; and thou ſhalt be ſhut vp in hell as a foole. So brethren, there is nothing to make choiſe of beſides this Goſpell, and one day it ſhall proue ſo. And one day you ſhall ſee it either to your ſhame, or to your glorie.
Now to goe forward. Among whom is this ſo glorious and ſo rich a Goſpell reuealed? He ſaith, among you who are Gentiles. Not among the Iewes and their nation onelyonly: for brethren, ſo great a light craueth greater bounds: who will goe draw in the Sunne into a houſe to make a houſe the ſeate of it, and make it as it were a candle ſhining in the houſe? O this paſſing light of the Goſpell, it muſt not bee drawne into one nation onelyonly! but this light that would illuminate a thouſand worlds, it muſt be ſet vp on high to ſhine on all the nations in the world. And therefore hee ſaith, it is manifeſted among the nations, and ſo it is extended to this ſillie vnworthy nation of Scotland. O Scotland! thy onelyonly light is the Goſpell; and thy onelyonly glorie is the glorie of the Goſpell; and ſhame and darknes ſhall come to thee, if euer thou let this glorious light of the Goſpell depart. And I ſay to thee, let this glorious Goſpell ſlip, and then of all the iudgements that euer came vponupon a nation or countrey, the moſt fearefull and terrible ſhall light on thee. And therefore as euer thou wilt hauehave life, and the ioyes of heauen, ſtriue euer to hold in this light. But here the goodnes of God appeares, that to condemned creatures, he ſhould hauehave ſuffered this light to ſhine: all were condemned creatures, the ſentence was pronounced againſt all. We of Scotland were of that number, Gentiles. Alas, if we could once conſider this! O wretched man that euer thou ſhouldeſt hauehave ſeene this ſight of the Sunne of righteouſnes, if thou reioyce not in it! If thou couldeſt conſider the benefit, that thou art borne in the daies of light, that ye beames of Ieſus Chriſt goe into thy heart, thou wouldeſt count more of it then of al the kingdoms in the world: yea thou wouldeſt ſay eueryevery morning and euening, Bleſſed be God that I was borne in this lightſome time; and among all things yt ſhould make thee thankful, this ſhould be the chiefeſt, that thou waſt borne in the time of the light and grace of Ieſus Chriſt offered to the world.
Hitherto wee hauehave ſpoken of theſe foure circumſtances. In eueryevery one of them ſhines the glorie of God, and that ſo wonderfully, that God got not to himſelfe in the creation ſuch a glorie, as he hath gotten by the reuelation of this myſterie of Ieſus Chriſt. For aboue all his workes, the worke of this his merciemercy is the greateſt. Now in the end of the verſe, hee makes this more plaine, that hee ſpake of the riches of God and the Goſpell. And hee comes downe more homely to their vnderſtanding, as if he would ſay: O ye Coloſſians, would you know what I meane by theſe riches? I meane nought but Chriſt, as theſe riches be nothing but Chriſt. What was hid in this myſterie of the reuelation? nothing but Chriſt, when it was reuealed, and the glorie of it laid out abroad, as merchandiſe is vſed to be, there was nothing in it but Chriſt. For brethren, all this word of the Goſpell, is nothing but Chriſt. Al our preaching, what is it but Chriſt? The word of the croſſe, and then of his aſcenſion: all our Goſpell hath no other matter nor ſubſtance. And when he hath drawne theſe riches to Chriſt, and made him all: then hee comes neerer them, and drawes in Chriſt to them, to their conſolation. It is not enough that they ſhould heare of Chriſt, and him preached; but he applies the ſame vntounto their hearts and ſoules: ſo the leſſon is: All the heauenly glorie and riches which thou heareſt tell of, draw it into In Chriſt conſiſts all fulnes of glorie.Chriſt: for there is no glorie but Chriſts glorie. For the glorie of the Father and of the holy Ghoſt dwels in him bodily: and thou ſhalt neuer ſee ſo much as a iot of glorie without Chriſt. Therefore when thou heareſt ſpeaking of glorie and riches, call it all Chriſts: and then ſticke not here, but when thou haſt drawne all to Chriſt, then take him to thy ſelfe. What auailes me all the glorie of God and of Chriſt, if I hauehave no part of it? for it is the greater damnation to thee, if thou hauehave no part of it. The more power he hath, the greater terror is it to thee: the greater merciemercy, the greater ſadnes to thee. So take him and put him in thy heart: and troweſt thou not, that God will dwell in thy heart? The Scripture ſaith, he dwels in the heart, Eph. 3. 17. Well then, take him, and put him in thy heart, and thou ſhalt get the fulnes of glorie: and all his glorie ſhall be in eueryevery one. So getting Chriſt, thou ſhalt get all glorie. It is a ſmall matter to know that in Chriſt is all glorie, except thou get Chriſt applied to the heart.him applied to thy heart. O the conſolation that will be in the heart that hath Chriſt! and without him, fie on thee and thy ſtinking heart both. All the things vnderunder heauen ſhall not miniſter ioy to thy ſoule, if thou want Chriſt in thy heart. Alas, all other ioy is but vanitie, and from the teeth forward.
Now in the laſt words, when hee falles out in ſpeaking of Chriſt hee cannot leaue him. Would to God wee could finde Chriſt as powerfull as Paul did. Alas wee hauehave nought but a caſtleſſe word of him, and away with him. If he were in thee, as he was in Paul, thou wouldeſt not ſpeake of him ſo ſlenderly, but thy mouth would euer ſpeak of him in great aboundance: and thou wouldeſt thinke that thou couldeſt neuer ſpeake enough of him. And why ſhould wee not learne of Paul, and ſuch holy men to ſpeake as they ſpake of Chriſt? Then (I ſay) he falles out, and calles him that hope of glorie, as if he would ſay, that glorie that is hoped for. Ieſus Chriſt is that glorie that is reuealed in myſterie: Ieſus is the riches of that glorie, and is that ſame thing that wee looke for. Hee is glorie here in this life, and he is that glorie we hope for in the life to come. Think not that thou ſhalt ſee another glorie in ſubſtance, but that thou ſeeſt now in the Goſpell, as in the mirrour of all glorie. Seeſt thou not this glorie of Ieſus Chriſt in the reuelation of the myſterie: thou ſhalt neuer ſee this glorie after this life. Looke if this be a ſtreight band; it bindes thee with life and death. As euer then thou wilt ſee Chriſts glorie after this life, looke that thou ſee his glorie in the mirrour of the Goſpell. We must ſee Christs glorie in the Goſpell if we will ſee him after this life.O vaine foole! wilt thou take pleaſure to looke in a mirrour to ſee thy vaine foule face; and wilt thou take no pleaſure to looke in the mirrour of the Goſpell to ſee the ſweete face of Ieſus, that caſts his beames not to thy face onelyonly, but downe to thy heart alſo; and makes it light, and illuminates thy blinde minde, and makes a faire ſoule? Well is the man that hath a lightſome ſoule. O foole! thou wilt be carefull to hauehave an eye in thy head, but it had bin good if thou neuer hadſt had one, if thy ſoule abide blind. It is ye light of Ieſus that makes a ſoule a ſoule. When he ſhall come in his owne perſon, thou ſhalt ſee him no more in a mirrour; thou ſhalt heare no more of the Goſpell, but in ſteede of it, the Lord Ieſus ſhall ſtand vp in proper perſon, and the beames of his glorie ſhall transforme thy face, and all the parts of thy bodie ſhall begin to bee more glorious then the Sunne in the noone day. Thou ſhalt be made conformable to his glorious bodie, Phil. 3. 21. Hold on therefore To looke on Chriſts face in the Goſpell, till we ſee him face to face.in looking on the mirrour till hee come. He is comming behinde, he is at thy backe; he is at thy hand, the mirrour will away, and then he ſhall ſhine on thy face. Hold on therefore, and looke in the mirrour till he come, and fill thy ſoule with glorie and honour for euer. Now to this Ieſus, with the Father and the holy ſpirit be euerlaſting praiſe,
Amen.