An Exposition Upon Colossians, Biblical commentary 2 · Chapter 2 · Verse 2
VERS. 2.
That their hearts might be comforted and they knit together in louelove, and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ.
In the beginning of this verse is conteined the second reason, taken from the effects of the Gospell, which are two: the first, consolation, the second, establishment of their hearts in brotherly louelove; the rest of the words of this verse belongs to the third reason, as shall appeare afterward.
This is the fruit of the care and earnest strife of godly Teachers in their painfull labours of the gospell, that it breeds much comfort in the hearts of Gods people, and likewise greatly confirmes them, and settles them in the mutuall louelove one of an other: it knits their hearts together. And contrariwise we may generally here note the hurt and mischiefe that false and corrupt teachers bring vponupon men. They hinder the consolation of Gods people, in that they draw them away from God the fountaine of all consolation: and likewise they withdraw them from the societie and fellowship with the Saints. But this is but generall. I consider distinctly of each of these effects.
That their hearts might be comforted.]
Doctrine 1. An vnregene rate heart is a comfortlesse heart.The people whose hearts are not effectually wrought vponupon by the gospell, are voide of the consolations of God. They are in comfortles distresse; a naturall heart is a comfortles heart; and they must needs be without comfort, for they are without God and Christ, and the promises, and communion with the godly, which are the wells of comfort: besides by reason of the vaile of ignorance, their soules sit in darknes: and what comfort can they hauehave in such a continued spirituall night of darknes? neither will the disorder of their affections, passions or lusts, suffer their hearts to enioy any true ease or rest, or ioy, and how can comfort dwell, where euill angells hauehave their throne? the powers of hell preuaile in eueryevery child of disobedience: and the ioyes of the holy Ghost are altogether restrained from them, neither can there arise any true consolation from outward things, for in their owne iudgments most an end they are at a want of contentment, they are daily fretted with the interruptions befall them: and vanitie and vexation of spirit, are the inseparable companions of earthly things, or if they were not, what were the possession of all things, if they be set before the thoughts of death or Gods wrath, or the last iudgment, or hell? Imagine a man driuen out of the light by deuils, where he should see nothing but his tormentors,Note. and that he were made to stand vponupon snares or grennes with iron teeth ready to strike vp, and grind him to peeces, and that he had gall powred downe to his bellie, and an instrument raking in his bowels, and the paines of a trauelling woman vponupon him, and an hideous noyse of horror in his eares, and a great gyant with a speare, running vponupon his necke, and a flame burning vponupon him round about, do you imagine this man could be solaced in this distresse, with bringing him strawes or trifles to play withall? Alas, alas, this is the estate of eueryevery wicked man, if he had eyes to see what belongs vntounto him, and what is his danger, as these places shew, whence these comparisons are taken, Iob 18.18.7.8. & 20.24.15. & 15.20.21.26, 30. certainly heauen and earth shall passe away before one iote of these miseries shall be remoued out of the way so as they should not fall vponupon wicked men being impenitent: and alas what then can outward things doe vntounto them? Oh then shall not men be warned and awaken, and stand vp from the dead that Christ may giuegive them light? and shall not our bowells turne within vsus, to thinke of this comfortles distresse of so many thousand soules? And will the rebellious world still rise vp against the messengers of God, that giuegive them warning of their miseries? shall he still be made to sinne in the word, and be taken in a snare, that reproueth in the gate? Oh the vnexpressible senselesnesse and slumber that possesseth the hearts of some men! But I come to the second doctrine.
This is a maine end of the Gospell to bring men to true consolation and contentment.Doct. 2. The Gospell brings a man the true consolation. The Gospell brings ioy, because it brings knowledge, which refresheth the minde, as the light doth our senses, it comforts as it reviues Gods fauour in Christ: how can it be but comfort, when it giues the Spirit, which is the Comforter: and it is a daily refreshing against the guilt of sinne and the afflictions of life, it shewes mortalitie and the hope of glory to come; it discouers the mines of treasure that are in Gods promises, and it shewes vsus also our right in earthly things, as it is conferred vponupon vsus in Christ.
The vse is first for confutation,Vses. it doth not make men desperate and melancholie: but contrariwise it easeth and solaceth the hearts of men.
2. All that are in any distresse either inward or outward, may here be directed whither to goe for hearts ease and comfort, viz. to the word, and though any vse of the word in sinceritie hath much life, yet is the power of the word most auaileable in the sincere preaching of it. In the 19. Psalme, this is one euident fruit of the word, that it reioyceth the heart: Now if wee seriously consider the praises of the word in that place, we shall perceiue not only that this truth is maintayned,The solace that comes by the word, with the answers to diuers obiections Psal. 19. but many obiections are answered too: only this we must know, that where the word hath this effect, it must first conuert vsus to God, for to the vnregenerate minde, it doth not so worke: but where mens hearts are turned to God, it is perfect, it is of excellent and exquisite vse, it is good for all occasions, it will direct in all our wayes, and comfort in all distresses.
Ob. But may a man trust vponupon it, if he subiect himselfe to the word, and waite vponupon God in it, that he shall be directed and comforted?
Sol. Yes, for the testimonies of God are sure, they neuer faile.
Ob. But might one say, it may be great learned men might finde so much good by it, but alas I am vnlearned, and simple. Sol. It makes the simple wise. The word can help the vnlearned aswell as the learned.
Ob. But can it be that the word should fit my turne, to serue for my particular occasions, of need, of direction and comfort? Sol. Yes, the statutes of the Lord are right, and out of the fitnes they hauehave to our estates, they greatly reioyce the heart.
Ob. But I am much troubled with euill thoughts, and continuall infirmities, and weaknesses, besides many outward faults. Sol. The word of the Lord is pure, it is so by the effect, it will make thee pure, it will purge out those euills, and greatly help thee against these corruptions, that molest, and trouble, and annoy thee.
Ob. But I cannot tell how to doe to order my course for hereafter, if I were now comforted. Sol. It giues light to the eyes: it will teach vsus what to doe.
Ob. But yet there are many euills that I am by nature so addicted to, or by custome so intangled in, that I feare God will neuer take any delight in me &c. Sol. The feare of the Lord is cleane: That word of God which tells vsus how to feare God, is cleane by effect, it will pull downe and master any sinne, and cleanse our hearts and liues of it.
Ob. But how may I know it will worke this in me, though others hauehave found it so: because I know not how I shall perseuere and hold out?
Sol. The feare of God endures for euer, The word I say which workes in vsus the true feare of God, will neuer cease to be effectuall, and there is as much force in it now, as euer was in it. No time can euer weare out the efficacie of Gods word in the hearts of such as feare God. If it hauehave wrought the true feare of God in thee, thou maiest be assured thou hast right to the directions and comforts conteyned in it, and it will still be of force to thee, if thou waite vponupon God in the true vse of it.
Ob. But I see many are otherwise minded, and some teach otherwise.
Sol. Yet the iudgements of the Lord are true: Gods word must and will stand howsoeuer we are minded.
Ob. But may a man find help against any sinne, from the word, and direction in all things? Sol. Yes, for Gods iudgments are righteous altogether. They are exactly sufficient, to make a man a godly man, compleat in all his waies, and to order him in all that iustice he should performe, either towards God or man.
Ob. But might not the hearts of men be delighted with other things, and mens estates made happie with other treasures? Sol. No, it is more to be desired (the word is) then fine gold, yea then much fine gold, sweeter also then hony and the hony combe.
Ob. But if I should deuote my selfe thus to the word, the world would account me a very foole, and that I would grow to strange simplenesse. Sol. By them is thy seruant made circumspect. Nothing teacheth men true discretion, but Gods word: and if many hearers be not circumspect, tis either because they attend not to the word, or because they are not Gods seruants.
Ob. But what profit will come of all this? Sol. In the sound practise of the directions of the word there is great reward.
Thirdly, this may comfort Gods seruants in their choice: they hauehave chosen the better part, in that they hauehave set their hearts vponupon the word, howsoeuer the world thinke of them.
Fourthly, wee may heere see the state of scorners and contemners of the word, implied: let them mocke on, but this they shall hauehave, they shall neuer taste of the ioies of God.
Fifthly, Gods seruants should be admonished from hence, to expresse the power of the word in their carriages, that the world might see and know there is wonderfull comfort and contentment in following the word.
Lastly, this may serue for the humiliation of all such as hauehave long heard the Gospell, and yet hauehave not gotten any sound contentment.
Now that men may not be mistaken,Causes why many finde no more comfort in the word. it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell. It is true that the proper effect of the Gospell is to comfort: but it is true also, that it comforts only Gods seruants aEsay 65.5.. Againe, if men hauehave not mourned for their sinnes, no wonder though they be not comforted bMath. 5.4. Esay 61.1.2.3. Besides, many doe not lay vp the word in their hearts, and then how can it comfort their hearts? We must be a people in whose heart is Gods law cEsa. 51.7., if wee would feele this inward ioy and consolation. Many also are insnared with grosse sinne, whereas only the righteous sing and reioice dPro. 29 6.. Many want assurance, and therefore no wonder though they reioice not with those vnspeakable ioyes, which are companions of faith and the louelove of Christ only e1. Pet. 1.8.9.. Besides, many hauehave but little ioy, because they vse but little praying: we must pray much if we hauehave our ioy full fIoh. 16.14.. Further, some through vnbeleefe resist comfort gPsal. 7….3..
There are seuen inconueniences of an vncomfortable heart.Seuen inconueniences of an vncomfortable heart. 1. It is exceeding liable to temptations. 2. It is vnderunder the raigne of continuall vnthankfulnesse. 3. It is easily perplexed with eueryevery crosse, and turned out of frame and quiet. 4. It is a daily let to the efficacie of all Gods ordinances. 5. It is accompanied with strange infirmities, in doing good duties. 6. It is vsually barren in the very disposition to doe good. 7. It prouokes God to anger, Deut. 28.47.
Being knit together in louelove.]
LoueLove is in God,Differences of louelove. in Christ, in Angels, in Saints glorified, in godly men conuerted, and in carnall men also. In the Trinitie it is infinite, in Christ without measure, in Angels and men glorified perfect, but measured, in godly men on earth vnperfect, but holy; in carnall men vnholy, yet naturall; in the other creatures without reason by instinct.
Tis a religious and holy louelove amongst the members of Christ is here meant.
The author and fountaine of this louelove is God,The Author, Bond, Seat, Effects, 2. Cor. 13.11. The bond internall is the spirit, externall is the Gospell: the subiect or seat of it is the heart, yet not eueryevery heart, but a pure heart, 1. Tim. 1.5. The effects are a heauenly comfort in the Gospell, with all the fruits of it.
If thou aske whom thou must especially louelove;Obiects, I answer, the Saints, that is, such as thou seest to striue after holinesse of life, making conscience of their waies. These and all these are to be loued.
Neither will bare affection to them serue,Properties of louelove. but thou must seeke to hauehave fellowship with them in the Gospell, Phil. 1.5. and 2.1. If thy louelove to Gods children be right, 1. it is diligent h1. Thess. 1.3., 2. in things indifferent it doth not willingly offend iRom. 14.15. Gal. 5.13., 3. it will couer a multitude of sinnes k1. Pet. 4.8., and it will forgiue great offences vponupon repentance l2. Cor. 2.7.8., 4. it is compassionate and liberall m1. Ioh. 3.17. 2 Cor 8.24. Rules for preseruing louelove., lastly, it hath the properties mentioned 1. Cor. 13.4.5.6.7.
That this holy and religious louelove might be preserued amongst Christians, diuers rules must be obserued. 1. Men must not so much respect their owne earthly things nPhil. 2.4.. 2. Men should labour with all meeknesse for vnion in iudgement, without all contention and vaine glorie oPhil. 2.2.3.. 3. Men must take heed of reioicing in the euils one of another p1. Cor. 13.. 4. Men must get more patience to suffer longer, and vponupon more occasion q1. Cor. 13.. 5. Wee should with all possible care endeuour to increase in knowledge, and sense of Gods louelove, for that inflames to the louelove one of another rPhil. 1.9.. 6. We must studie to be quiet, and meddle with our owne businesse s1. Thess. 4.11.. Lastly, wee must much and often thinke of our liuing together in heauen, for the hope of heauen and the louelove of the Saints are companions.
The restraint of this louelove.Yet that wee may not mistake, there are diuers sorts of people with whom we may not hold open and professed louelove, and vnion, and amitie, and societie. 1. With such as are open enemies to the truth, by Infidelitie or Idolatrie t1. Cor. 6.. 2. With men that liue in notorious wickednesse and prophanenesse, such as are Atheists, swearers, drunkards, adulterers, Vsurers, &c. uPsal 26.5.6. Ephes. 5.6. Phil. 3.18.3. With scandalous brethren, that make shewes of religion, and yet are leand in conuersation *1. Cor. 5.. 4. With corrupt teachers and seducers, that would draw men from the sinceritie that is in Christ, and speake euill of the way of righteousnesse xPhil. 3.2.. 5. With those members of the Synagogue of Satan, whose tongues are set on fire with the fire of hell, in respect of slandering and disgracing such as truly feare God yReuel. 2 9.. 6. With such professors of religion that liue idly, and in that respect walke inordinately, and will not be reclaimed, but in that respect liue offensiuely z2. Thess. 3.6.. 7. With such as openly refuse to obey the sayings and censures of Gods seruants a2. Thess. 3 14.15.16..
As the knitting together of Gods people is wonderfull comfortable, and a gracious effect of the Gospell: so to disturbe the louelove and vnitie of the Church and people of God, is most execrable and abominable. It is a grieuous sinne to disquiet and disioine Gods seruants. Now if we obserue in our owne times who they are that are disturbers of the Church and the holy vnitie amongst true Christians,Foure sorts of disturbers of the Church. wee shall finde foure sorts of men may be iustly taxed with this grieuous fault. 1. Papists and halfe-Papists, these in all places labour to hinder the progresse of the Gospell, and the vnitie of the Church. 2. Ambitious temporizers: Diotrephes had his hand deepe in this sinne. Too many there are that scarce know any readier way to couer their damned Simoniacall practises, and to aduance their owne aspiring ends, then to blaze and enlarge, and with bitter exaspirations to proclaime that heauie rent and dissent of opinion, that hath diuided the sonnes of the same mother. 3. Men of flagitious and wicked life: for wicked men disturbe Gods Church, both by their sinnes vexing the righteous, and by their railing opposing the truth, and cause God by his iudgement to afflict his owne Israel. 4. Sectaries and humorous persons, that out of their hellish pride, despise all the assemblies of Gods people, because they fauour not their fantasticall proiects. These many of them diuide from vsus both in Church and habitation.
Thus of the affection it selfe. But I must more specially yet consider of the manner in the word knit together.
foreign.Knit together.] The originall word, when it is taken properly, it signifies to set in a frame of building, but vsually it is taken in the new Testament in a borrowed sense: sometimes it is to demonstrate a thing by euident testimonie bAct. 9.22., sometimes to assure cAct. 16.10., sometimes to instruct d1. Cor. 2.16., but most frequently to knit together as the members are knit in a bodie eEphes. 4.16.; and so it may well be taken heere: and so wee are considered as ioined together in the mysticall bodie of Christ. And wee may hence obserue, 1. That our vnion one with another must be sanctified in one head; if we be not ioined to Christ, we doe in vaine pleade our louelove to men. 2. Our affections must carrie vsus to a thirst and constant desire to procure the good of the bodie; the bodie of Christ must bee dearer to vsus then our particular good. 3. That wee must respect all that feare God, and not contemne the meanest Christian. We are knit to the whole bodie, and not to some one member only.
Thus of the second reason, viz. from the effect of the Gospell.
And vntounto all riches of the full assurance of vnderstanding.]
The third and last reason is taken from the adiuncts of the Gospell, which doe more and more appeare, by the power of it, in the paines of Gods faithfull seruants: and these are three; 1. certaintie, 2. sublimitie, 3. perfection. The first is in these words.
The Gospell is certaine two waies:The Gospell is certaine two waies. 1. in it selfe, 2. in the infallibilitie and stedfastnesse of the perswasion of the elect. In it selfe the Apostle had good reason to say so; for it was no new deuice lately broached, but long before from the beginning propounded to Gods seruants, and confirmed in all ages by the Prophets, &c. But in this place it is considered in the certaintie of the perswasion of the godly, by faith laying hold vponupon it and beleeuing it. Thi… he expresseth in the word full assurance or plerophorie. A twofold fulnesse.The fulnesse of a Christian is either generall or speciall: the generall is that fulnesse which eueryevery member hath in Christ their head, and by influence from him. The speciall is that fulnesse wherein some members excell. Thus some are full of the spirit fEphes. 5.18., of louelove g1. Thess. 3.12, of ioy hRom. 15.13 2. Cor. 7.4., some in obedience and goodworkes iAct 9.36. Psal. 1.11. Reuel. 3.1. 2. Cor. 10.6., some in faith and know…ledge. So Rom. 15.14. So heere.
Quest. But is full assurance essentiall vntounto true faith? Answ. Some seeme to say so: but I see no reason so to thinke. And experience shewes vsus many worth…e in the praises of the Gospell, and yet hauehave not gotten full assurance. Full assurance is in the greatest faith, but faith may be true in the least measure, though it be not so confirmed: it is essentiall to a strong faith, not to a little faith.
Quest. Full assurance may be had.May this plerophorie or full assurance be had in this life? Answ. It may without all doubt, as these Scriptures euidently proue, 1. Thessal. 1.5. Heb. 6.11. and 10.22. Rom. 4.21.
Quest. It must bee sought.But are we bound to labour for this full assurance? Answ. We are, Heb. 10. he saith, let vsus draw neere in the full assurance of faith kHeb. 10.22: and in the sixth chapter they are exhorted to shew their diligence vntounto the full assurance of hope to the end lHeb. 6.12.We make no question but we ought to make sure our houses and lands, &c. and shall life and happinesse lie vnassured?
There are 7. things wherein this assurance hath beene imploied. 1. There is a full assurance of the things done by Christ, mentioned Luk. 1.1. 2. There is a full assurance required in the knowledge of our libertie in things indifferent Seuen things of which we should be assured.. 3. There is a full assurance requisite vntounto the perswasion of the truth of their ministeries to whom we subiect our soules, as the originall word imports, 2. Tim. 4.5.17. 4. Wee must be fully assured of the doctrine of the Religion that we professe. 5. There is a full assurance of the hope of a better life nHeb. 6.12.. 6. There is a full assurance sometimes in speciall and particular persons, as that to Abraham about his sonne, Rom. 4.21. Lastly, there is a full assurance of faith in Gods fauour, vponupon the warrant of Gods word and spirit. This is chiefly to be laboured for.
Now there are seuen properties or signes of a plerophorie or full assurance of faith.Seuen signes of full assurance. 1. It will receiue the word in affliction with much ioy o1. Thess. 1.6.. 2. It will not bee carried about with eueryevery winde of doctrine pEphes. 4.14.. 3. It is industrious and laborious in the duties of louelove to Gods children qHeb. 6.11.12. 4. It is vnrebukeable and full of innocencie and integritie of life: it cannot possibly stand with any presumptuous sinne rHeb 10.22.23.. 5. It will giuegive glorie to God against all sense and reason sRom. 4.20.. 6. It mortifies and extinguisheth all headstrong affections tEsay 11.7.9.. 7. It is carried with full sailes vntounto holy duties (for so the word signifies) and is fruitfull in good workes. 8. It is able to admonish uRom. 15.14▪.
If wee would obtaine this plerophorie,What we must doe to get full assurance. wee must bee much in hearing and praier, for they doe both exceedingly settle faith: especially wee must attend much vntounto the promises of God, and the testimonie of the spirit of adoption: and we must get calme and quiet affections, we must grow in grace, and striue to be strengthened in the inner man. But especially we must begge it often of God by praier, and striue against hardnesse of heart, and vnbeleefe, carefully discerning and re…ecting the obiections of Sathan and the flesh, consulting daily with such as hauehave the ouersight of our soules.
Vse.The consideration hereof may both confute the Papists, that plead so earnestly against the assurance of faith, and it may serue also to scourge the wanton distempers of carnall Protestants, that against a principle of their owne Religion, will so commonly disgrace the assurance of faith, by saying men cannot be so certaine of their owne saluation. And it may excite all that feare God to labour after it, and the rather considering the worth of it, as the word riches of full assurance imports.
Wherein our spirituall ri…hes …e.Riches of full assurance] There are two sorts of rich men: there is a worldly rich man, and a spirituall rich man. Now our spirituall riches lie, 1. in the word of Christ dwelling in vsus *Col. 3.16., 2. in the spirit of Christ xTit. 3.6, 3. in workes of merciemercy and liberalitie yEphes. 2.4. 2 Cor 8.1. & 9.11., 4. in sufferings and patience, 5. in praiers zRom. 10 11., 6. in good works a1. Tim 6 18., 7. in vtterance and all holy knowledge b1. Cor 1.5.; lastly, it lies in our faith cIam. 2.5.: and so the more full assurance we hauehave, the more rich we are. Now this in generall may informe how to conceiue of rich men, and who are to be accounted indeed great rich men; and it may lesson worldly rich men not to swell in the thoughts of their greatnesse, but rather reioice …hat God hath made them low: and withall it should teach them to thinke more highly of poore Christians, that hauehave the true grace of Christ, whom God hath enriched with faith and holy graces of his spirit.
Assurance is riches …n many respects.Worthily is full assurance of faith called riches, for it doth all that riches can doe vntounto men. It comforts the heart, it defends from dangers, much better then outward riches can, for the iust liue by their faith. It gaines the godly more true reputation, then houses or land or money could doe. It abounds more to spirituall merciemercy and well-doing with more sufficiencie then outward riches can, and it buyes for the soule all necessaries: it is vntounto Gods seruants according to their faith, and vntounto faith all things are possible: yea it doth that that all the riches in the world cannot doe, for it will settle a mans heart against all earthly mutations, yea it will make a man stand vndaunted against the rage of tyrants, yea of death it selfe; yea in somesense, it will fence a man against the weapons of God himselfe: though God kill Iob in the battell, yet he will not let goe his hold, but he will still trust in him, yea the Lord is pleased many time… to yeeld the victorie to the wrestlings of faith, and accounts it no disparagement to be ouercome of the faith of his seruants, and to let them binde his hands, that he should not doe, what otherwise he might and would hauehave done: how can it be but great riches, when it brings a man the assured pardon of all his offences? and how doth it establish the heart of a man in his religion, more then ten thousand arguments or volumes of controuersies?
Thus of the adiunct certaintie; the sublimitie of the Gospell followes.
To the acknowledgment of the mysterie of God, euen the Father and of Christ]
The Gospel is a diuine mysterie, both for the admirable depth of it, for it is a secret only God can reueale, and for the excellencie of the subiect it intreats of, which is God the Father and Christ.
How the Gospell is a mysterie, and to whom, hath been shewed in the former chapter: onelyonly let vsus from the repetition of it here, be confirmed in this, neuer to trust the iudgment of carnall persons, in matters of godlinesse and saluation, for they pronounce of things they neuer e…fectually vnderstand, they cannot perceiue the things of God; and withall we should be excited to a daily care of faith, for reason will not reach here.
Further we may here obserue, That when the Lord doth reueale this mysterie vntounto vsus, we must not only beleeue it, but we must acknowledge it, euen by an outward profession of our faith in Christ, and our consecration of our selues, to the worship and knowledge of God. The world wonderfull hardly brooks acknowledgment: most men aske what needs this profession? they will not vnderstand that we must beare about, and hold out the light of the truth receiued, labouring to winne glory to God by the power of confession and obedience.
Of God euen the Father and of Christ.] Diuers things may be from these words particularly obserued.
1. We may see here the glory of the Gospell, and the studies of Christians, they hauehave the onelyonly excellent subiect in the world: other sciences consider of the creature, but Theologie of the Creator.
2. Here is a plaine proofe of the diuine nature of Christ, for God is said to be the Father or Christ.
3. From coherence wee may know, that as men grow in faith and louelove, so they will be more and more setled in the doctrine of the persons of the Trinitie, tis such a mysterie as is reuealed by degrees, as holinesse and other sauing knowledge, increase in vsus.
4. That wee neuer rightly know God till we know Christ, Matth. 11.27. 1. Ioh. 2.23.
5. Wee may hence obserue the miserie of all vnregenerate men, they neither know God nor Christ aright.
6. That howsoeuer we be ignorant in many other knowledges and that of matters of religion too, yet it is a glorious riches to know God to be our father in Christ, and to be fully assured of Gods louelove in Christ.