An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 5
Verse 5.
For the Hopes sake which is laid vp for you in Heauen.
IN these words is mentioned the third Grace, for which the Apostle giues thankes, and that is Hope.
Hope is here taken both for the thing hoped for, viz. the glory of heauen, as also the Grace by which it is apprehended, but especially the latter.
Heauen is diuersly accepted in Scripture; sometimes it signifieth the AyreaDeut. 28.12. Mat. 16.16.; sometimes it signifieth the whole vpper world that compasseth the earth bGen. 49.25. Mat. 3.16.; sometimes for the Kingdome of Grace and the meanes thereof cMat 3.2. & 11.11.; but most vsually for the place of the blessed, and the glory thereof; and so it is taken here.
Hope, as it is here considered by the Apostle, lookes two wayes: first, by relation to, and coherence with Faith and LoueLove, [for the Hopes sake:] secondly, by a full aspect vponupon the obiect of it, which is intimated in the Metaphor [laid vp ▪] and expressed in the word [Heauens.]
Doctrines from Coherence. Obseruat. 1. One Grace crowneth another.First, of Hope, as it is to be considered in the Coherence.
There is an admirable Wisedome and Mercy of God, in the very manner of dispensing of his Graces; for hee makes one Grace crowne another, and become a recompence and reward to another: as here for Hopes sake Gods Children breake through the difficulties of Faith, and the impediments and discouragements of LoueLove. When God sees how many wayes the heart of man is beset in the spirituall combat, about the getting and exercise of those two Graces, hee is pleased by his Word and Spirit to trumpet out victorie by shewing the glory of heauen, and to set on the Crowne of Hope, as the assured pledge of full and finall victory: it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith, and of communion with man by LoueLove. And the true reason why so many men vtterly neglect the care to get a iustifying Faith, and an inflamed Affection to Gods Children, is, because they hauehave no taste of the comforts of the euidence of a better life by Hope.
Obseruat. 2.Secondly, Faith and Hope are two distinct things: Faith beleeues the Promise to be true, with particular application of the Promise to ones selfe; and Hope waites for the accomplishment of it: Faith vsually is imployed about reconciliation and a godly life; Hope, for the most part, is taken vp with the retyred and affectionate contemplation of the glory of Heauen, the comming of Christ, the resurrection of the body, and temporall blessings, and deliuerance, as they are shadowes and types of the last and great saluation.
Obseruat. 3. Ephes. 2.12.Thirdly, Hope is no more naturall then Faith and LoueLove: the carnall man is without Hope in the world: not that wicked men are cleane without all profession of Hope; for, few men are so vile but they professe and stoutly auouch their hope in God; but this Hope is vaine, emptie, without euidence or promise, such as can neuer profit them: and therefore in the eight of Iob hee saith,Iob 8.13. that the Hypocrites Hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a Spider. EueryEvery carnall man is an Hypocrite.It is to be obserued, that hee cals wicked men (euen all carnall and vnconuerted people) Hypocrites, and that fitly, for eueryevery Sinner is an Hypocrite in some degree; and if there were nothing else to proue it, their very Hope and wilfull Confidence in the mercies of God, without all warrant from the Word, or testimonie of Gods Spirit, or their owne Conscience, would vndoubtedly proue it: and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe. The silly Spider with many dayes labour weaues her selfe a Webbe, in appearance able eueryevery way abundantly to couer her, and fit her turne, but at the end of the weeke, the Maid with a Besome sweepes all downe. This poysonfull Spider is eueryevery vnregenerate man or woman, this Webbe is their Hope, in the framing of which they daily busie themselues, and in the couerture of which they vainely repose themselues; but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death, the whole building of these imaginarie hopes come sodainely and totally downe.Iob 11.20. In the 11. of Iob and the 20. verse it is said, The eyes of the wicked shall faile, and their refuge shall perish, and their hope shall be sorrow of minde: In which words the holy Ghost shewes that the time shall come, when those vaine hopes shall be driuen out of the soules of the wicked, and in stead thereof they shall be filled eyther with desperate sorrowes on earth, or with eternall sorrowes in hell.Iob 27.8. What hope hath the hypocrite when hee hath heaped vp riches, if God take away his soule? Iob 27.8. Noting that if carnall men (againe called Hypocrites) will not forgoe their fond presumptions while they liue, yet by too late experience they shall finde them vaine when Death comes.
Obiect. Obiect.But then they meane to pray God to forgiue them, and hope by their repentance then to finde mercy for their soules.Solut. Sol. In the 9. verse it is answered thus; Will God heare his cry when trouble comes vponupon him?
Quest. Obiect.But will not God heare mens prayers in the troublesome time of death?Solut. Ans. Not the prayers at that time made by such men: for they are Hypocrites, hauing vponupon them but the names of God and godlinesse, and will neuer in sinceritie pray vntounto God at all times, neyther in their death doe they pray vntounto God because they delight in the Almightie; and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse, and will not pray at all times; that is, as well in health as sicknesse, in prosperitie as in aduersitie, while they might yet sinne, as well as when they can sinne no longer: therefore their hope of mercy in death shall faile them.
Quest. Quest.But if true Hope be not naturall, what is the difference betweene the Hope of the faithfull, and this common Hope, that so ordinarily goeth vp and downe the world vnderunder the colours of it, or how may wee try our selues whether we hauehave a right Hope or no?Ans. Ans. The true Hope is described in seuerall Scriptures, by diuers properties, which are no where to be found in carnall men.
First, the true Hope layes fast hold vponupon the merits of Iesus Christ onelyonly, and striues constantly to be established and assured d1 Tim. 1.1. Psal. 31.24.▪ The signes or properties of true Hope.But the common Hope is neuer emptied of carnall confidence and presumption, that God loues them for some good things or parts that are in them; neyther doth it brooke assurance, for with one breath carnall people are absurdly confident of Gods mercy, and encounter the Doctrine of infallible assurance.
Secondly, true Hope makes a man more humble, but the common Hope makes men more wilfull and obstinate against God and his Ordinances.Lam 3.29.
Thirdly, true Hope makes a man chearefull vnderunder all sorts of Crosses, by vertue of the very reasons grounded vponupon Hope;Rom. 5.2.5.4. but the common Hope of it selfe will not yeeld a mans heart support against any Crosse.
Fourthly, the faithfull man can suffer for his Hope eActs 28.20. Rom. 8.24., but a wicked man can shew no chaine vnlesse it be for his sinne.
Fiftly, true Hope rests vponupon Gods promise, though neuer so vnlikely to be performed by outward and ordinarie meanes fRom. 4.18.; but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes, but without meanes they are without Hope.
Sixtly true Hope will acknowledge as well as know gTit. 1.2.; but the common Hope cannot abide profession of Religion, it is enough there be a good heart to God.
Seauenthly, true Hope is industrious in the vse of all meanes to come to the end hoped;Psal. 37.3. but the common Hope is singularly sloathfull, it boasts of a sufficiencie of knowledge, and yet neglects the sincere vse of all Gods Ordinances; it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne, nor one houre truely spent in mortification: but trust thou in the Lord, and doe good.
Lastly, the true Hope seekes Gods presence, and striues in sence to draw neare to God;Psal. 73.26. but the common Hope is then at best rest when the heart is furthest off from the care, desire, or sence of Gods presence, eyther in Gods house or abroad.
The fourth thing that I obserue from the Coherence, concerning Hope, is the worth of the Grace. It is one of the three golden abiliments to adorne a Christian soule: and this I note the rather because it should moue vsus to vse carefully and constantly all the meanes that serue to breed or increase true Hope in vsus, and to get by prayer and practise all those things that cause Hope: and that wee may get and increase our Hope, wee must labour for: First, true Grace, 1 Thes. 2.16. Secondly, sauing Knowledge, Psal. 9.10. & 78.7. Thirdly, Experience, Rom. 5.4. Fourthly, Patience and comfort of the Scriptures, Rom. 15.4. Fiftly, the ioyes of the holy Ghost, and peace of Conscience in beleeuing, Rom. 15.13. Sixtly, aboue all, and for all these, the Spirit of Reuelation, Ephes. 1.18. Seauenthly, the often meditation of Gods Promises.
Thus of Hope, as it is considered in relation to Faith and LoueLove.
Which is laid vp for you in Heauen.] In these words Hope is described in the obiect of it.
Laid vp,] (viz) by God in his secret Coffers, as a most worthy Iewell: this Metaphor giues occasion to obserue three Doctrines.
Doct. 1.First, that Grace and Glory are a mans best treasures, and therefore wee should labour for them more then any thing else, and if wee hauehave a comfortable euidence of them, to be contented though we want other things.
Doct. 2.Secondly, that Hope is no common Grace, in that amongst many fayre vertues which are common to wicked men, hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onelyonly for his owne Children.
Doct. 3.Thirdly, that the euidence and grace of Gods Children be in Gods keeping, and laid vp safe in heauen, and therefore cannot be lost; and besides, when they dye, there is of theirs in heauen before they come.
Heauen.] Here I obserue two things.
Doct.First, that there is a Heauen for the Saints after this life: the Doctrine of Heauen is onelyonly proper to Religion;There is a Heauen. Nature hath but a darke glimpse of immortalitie, or any beeing after this life, and is full of stronger Obiections then Answeres: and as any are more lewd in life, they are more sencelesse of immortalitie. But concerning the estate of the blessed in heauen, Nature is wholy ignorant, yea, the Doctrine hereof is so diuine, that Religion it selfe doth not fully purtray it out in this world to any,Vses. yet as any are more holy it is more discerned. The consideration of heauen may vrge vsus to many duties in generall: if euer wee would hauehave heauen when wee dye, we must get holinesse both imputed or infused while wee liue hMat. 5.16. 2 Pet. 1.7. Mat. 7.21. 1 Pet. 2.11.14. Psal. 15.. Wee must be sure wee be of Gods Familie iEphes. 3.16., and that we are borne againe kIohn 3.5. Luke 13.5.. In particular, we should therefore acquaint our selues with the Lawes and Misteries of Gods Kingdome lMat. 13.11.52: and if we may come by the meanes to be effectually instructed in the way to Heauen, we should account of this Pearle, and rather then loose it, sell all wee hauehave to buy it mMat. 13.44.45.. And wee should aboue all things labour for the meate that perisheth not, but endures to euerlasting life nIohn 6.27.: in as much as in the Ministerie of the word is many times found the Keyes that open vntounto vsus the Kingdome of Heauen oMat. 16.19. Rom. 10.6.. And in as much as riches may proue a singular hinderance, we should take warning, and see to it that they doe not intangle vsus pMat. 19.23.. And because in Heauen is our treasures, we should set our affections there qMat. 6.20. Col. 3.1., and prepare for our change and departure r2 Cor. 5.1.2. 1 Thes. 1.10.. Giuing allowance to no sinne, no not the least sMat. 5.10.19.: constantly professing and confessing Christ before men; that hee may not denie vsus in that day tMat. 10.32.33 & 5.10.. Yea, where God meanes to bestow heauen, he bestowes heauenly qualities on men in this life, they are poore in spirit uMat. 5.3.: they are eager after heauen and the things thereof xMat. 11.12.: they are like Children, void of earthly carking and distressefull cares yMat. 18.2.: they are mercifull zMat. 25 34.36.: they louelove their Enemies *Mat. 5.44..
Secondly, the meditation of Heauen serues for reproofe not onelyonly of Atheists, that would denie it, or Papists, that claime so great glory for their base merits; but also of the most Protestants: for, are not the most such as can discerne the face of the Skie, and yet hauehave no discerning of the season, to get Grace and Heauen? to say nothing of those that by their grosse and horrible sinnes hauehave forfeited ouer and ouer the claime of any interest in the Kingdome of heauen, liuing in daily blasphemies, whordomes, drunkennesses, &c. Yea, doe not the better sort giuegive Heauen faire words, and yet hauehave their excuses why they will not come to Gods Feasts when hee inuites them?Luke 14.17. And thus while men blesse themselues Gods curses vsually deuoure them.
Lastly,Note. it is a Doctrine of wonderfull comfort to Gods Children aHeb. 12.23. Luke 11.20.; neyther is this the peculiar aduancement of some principall Saints, as Abraham, Dauid bMat. 8.11. & 13.31., &c. neither should the miseries of this life before we come to heauen trouble vsus, seeing there is no comparison betweene the troubles of this life and the glory of the world to come, where there shall be no sinne, sorrow, labour, weakenesse, disgrace, feare, death; where we shall enioy the sweet presence of God, Christ, Angels, and iust men, with vnspeakeable Ioyes; perfect holinesse, exquisite knowledge, and a totall righteousnesse, and all this for euer.
Secondly,Doct. 2. from hence also doth plainely arise this second Doctrine, viz. that the hope of Christians is in another world; there is their stay and comfort. When they seeke by Faith the comforts of Gods fauours, and by LoueLove seperate themselues to the communion with Gods Children, they finde presently such a rent from the world, and all sorts of carnall men assaulting so their rest, that a little experience learnes them the knowledge of this truth, that in this world,Rom. 8.24.25. and from the men of this world, and the things thereof, they must looke for no peace or contentment.
The Vse is first,Vse. 1. for Instruction, to teach vsus therefore to vse the world as if wee vsed it not, and so to care for earthly things and persons, as to resolue that Heauen is our portion, and there onelyonly must wee prouide to finde some rest and contentment;Heb. 11.13. yea, therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie.
Secondly,2. this Doctrine giues occasion to answere that imputation that is cast vponupon many professors, viz. that forwardnesse in Religion makes them mindlesse of their businesse; and much hearing of Sermons makes them carelesse of their callings. Men may here-hence informe themselues, that howsoeuer Religion tyes men to honest cares and daily diligence to prouide for their families (else the very Scripture brands such Professors to be worse then Infidels, that make Religion a maske for idlenesse) yet seeing our hope is not in the world, therefore Gods Children doe well first and chiefely to seeke the Kingdome of God and the righteousnesse thereof; and so to minde an earthly calling as it hinder not an heauenly, and prouide meanes for a temporall life, as not to hinder the hope of an eternall life.
Thirdly,3. this Doctrine may much settle and comfort Gods Children against the scornes and hates of the World and all sorts of carnall people, the World will louelove his owne.
Obiect. Obiect.Oh but why should they hate vsus? Ans. Because you are not of the world, Solut.and Christ hath chosen you out of the world, therefore the world hateth you. And therefore both prouide for it,Iohn 15.19. and beare it when you finde it.
Obiect. Obiect.But wee will not be so rash and indiscreete to prouoke men to hate and reproach.Solut. Sol. Vers. 20. They hauehave persecuted Christ who was the fountaine of all wisedome: and therefore it is a vaine perswasion for any childe of God to thinke by any discretion, wholy to still the clamours and hates of wicked men. And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion.
Obiect.Obiect. It is strange they should hate vsus so; wee neuer did them wrong. Sol. Vers. 21.Solut. All these things will they doe vntounto you for my name sake: it is not your euill doing, but your holy profession of the Name of Christ, which is named vponupon you, that they hate.
Obiect.Quest. But how comes it they should dare to be so presumptious and so palpable malicious?Solut. Ans. It is because they hauehave not knowne my Father, ver. 21. their ignorance of the Maiestie and Iustice of God is the cause of it.
Obiect.Obiect. If it be of ignorance, it may be easily pardoned them. Sol. Vers. 22. If I had not come and spoken vntounto them, Solut.they should hauehave had no sinne, but now there is no cloake for their sinne; that is, if Christ by the preaching of the Word had not discouered their sinnes, and set before them the way of godlinesse, then it had beene no such grieuous and monstrous sinne, but in as much as many men doe lye in wilfull ignorance, and will not be informed of the vilenesse of their course; therefore, before God, of all sinners, they are without colour or excuse.
Obiect.Obiect. But may they not hauehave good hearts to God though they doe thus intemperately and vniustly maligne and abuse the Preachers and Children of God?Solut. Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also, and cannot hauehave a good heart to God.
Obiect.Obiect. But it may be that Christ and Christians are hated the more securely by wicked worldlings, because they see nothing but their basenesse and humiliation.Solut. Sol. Vers. 24. If I had not done workes among them which none other did, &c. By which words our Sauiour shewes that no workes of God for, by, or amongst Gods Seruants, can be so great testimonies of the vndoubted certainetie of the goodnesse and holinesse of their cause; but wicked men will still, against all right, hate them. And therefore we should so informe our selues by this and other Scriptures (vers. 25.) as to set downe our rest, that in the world we must hauehave troubles, and in Christ and heauen peace, and therefore lay vp hope in our hearts, as God hath locked vp our treasures in heauen.
Thus of Hope. Thus also of the Grace for which he giues thankes.
Whereof yee hauehave heard before by the Word of truth which is the Gospell.