An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 12
Verse 12.
Giuing thankes vntounto the Father, which hath made vsus meete to be partakers of the inheritance of the Saints in light.
HItherto of the Ezordium of this Epistle, as it contayned both the Salutation and Preface.
The second part both of the Chapter and Epistle followeth,The order of this second part of the Epistle. and is contayned in the 12. Verse, and the rest to the 23. And it hath in it the proposition of Doctrine. This Doctrine propounded stands of two parts: for it concerneth eyther the worke of Redemption, or the person of the Redeemer. The worke of Redemption is considered of in the 12.13. and 14. Verses: the person of the Redeemer is entreated of from Verse the 15. to the 23. The worke of Redemption is two wayes considered of: first, more generally, in the 12. Verse: secondly, more particularly, Vers. 13.14.
In the worke of our Redemption, as it is propounded in this Verse, three things are to be obserued: 1. The efficient cause [God the Father.] 2. The subiect persons redeemed [vsus.] 3. The Redemption it selfe, as it is eyther in the inchoation and first application of it on earth, and so it lyeth [in making vsus fit;] or in the confirmation of it, what it shall be in the end: and so it is praysed, first by the manner of tenure [inherit;] secondly, by the adiunct companie, [Saints;] thirdly, by the perfection of it [in light.]
Giuing thankes.] The blessings of God vponupon eueryevery true Christian, are such, as they require continuall thankefulnesse to God for them: such I say, for the worth of them, for number, for freenesse of gift, for continuance, and as they are compared with what God bestowes vponupon others in the world.
To the Father.] A sanctified heart that hath sence of grace, so sees God, the first cause of all blessings, through the second and next causes, that it maketh God the principall obiect both of prayer and prayses: it is a great sinne not to acknowledge the instrument by which wee receiue any good; but it is a great impietie not to giuegive that which is due, to the principall Efficient.
The Father.] Father is a tearme of relation, and is giuen sometimes to the whole Trinitie aMat. 23.9. Luke 3.38.: sometimes to Christ bEsay 9.6.: sometimes to the first Person in Trinitie; so commonly, and so here.
God may be said to be a Father in this place two wayes: first, in respect of Christ; secondly, in respect of the Christian.
1. In respect of Christ, God is a Father both by Nature, and by personall Vnion: and in this sence two Questions may be moued.
Quest. 1.Quest. Whether prayer is to be made to the whole Trinitie, or but to one person.Ans. Ans. It is to be made to the whole Trinitie, Acts 7.59. 1 Thes. 3.2. 2 Cor. 13.13.
Obiect. Obiect.But prayer is here made to one person. Sol. Though but one person be named,Solut. yet the rest are included: for the Persons may be distinguished, but seuered or diuided they may not be.
Quest. 2.Quest. Is the Father a Redeemer, in that Redemption is here giuen to him?Ans. Ans. The actions of God are two-fold: some are inward, as to beget, to proceede, &c. Some are outward; as to create, redeeme, &c. Now the outward actions are common to all the three Persons; they are distinguished onelyonly in the manner of doing: the Father beginnes, the Sonne executes, the holy Ghost finisheth: as in the workes of Redemption, the Father redeemes vsus, in that hee beginnes it, by deuising this course, and willing it from eternitie, by calling, sanctifying, sending and accepting of CHRIST in time: the Sonne redeemes vsus, by taking our nature and in obeying the Law, and suffering death, euen the death of the Crosse for vsus: the holy Ghost redeemes vsus, by applying the merits and benefits of CHRIST to eueryevery Beleeuer.
2. In respect of the Christian: God is a Father, and the meditation hereof should serue for a three-fold Vse.Vses. 1. For Tryall: 2. For Instruction: 3. For Consolation. For Tryall: for it stands vsus much vponupon to be assured of this, that God is our Father in Christ by Adoption: for this is the foundation of true hope for what wee want, and of true thankefulnesse for what wee hauehave. Now such men as are borne of God by regeneration, as well as of man by generation,Markes of a childe of God. are wont to be described in Scripture by such markes as these. They hauehave in them the Spirit of Adoption both in the working and witnesse of it cRom. 8.15.16. Gal. 4 6.7.. Rom. 8.15.16. Gal. 4.6.7. They are seperate from sinners, they cannot delight in the workes of darknesse, or in the wicked fellowship with workers of iniquitie, they hate vngodly company d2 Cor. 6.17. &c. 1 Ioh. 2.…5. &c., &c. They hauehave consolation and good hope through grace e2 Thes. 2.16.. Christ is to them their way, the truth, and their life: and they louelove their Sauiour more then any Creature, and shew it in this, that they will rather obey his words, then the commandement of any man or Angell fIohn 14.6.21.. They are a people that in respect of Mortification, purge themselues by voluntary sorrowes for their sinnes; and in respect of new obedience, Come to the light, that their workes may be manifest that they are wrought in God g1 Ioh. 3.1.2.3 & 1.6.7. 1 Pet. 1.17. &c.. They honour God with great honour, and tender his Name more then their owne credits hMal. 1.6.: they worship God, not for shew, or with the adoration of the lips and knees onelyonly, but in spirit and truth iIohn 4.23.. They labour for the meate that perisheth not, and esteemes it aboue their appointed food kIohn 6 27.. Lastly, they louelove their enemies, and pray for them that persecute them, and are willing to doe good to them that hate them and hurt them lMat. 5.45. &c..
Secondly, if God be our Father, it should teach vsus; First, to care lesse for the world, and the things thereof: we hauehave a Father, that both knowes our wants, and hath all power and will to helpe vsus and care for vsus Mat. 6.32.. Secondly, to come to him in all crosses, and make our moane to him that seeth in secret: for if euill fathers on earth, know how to giuegive good things to their children when they aske them, how shall not our heauenly Father giuegive vsus whatsoeuer wee aske in the Name of Christ nMat. 7.11.. Yea, it should teach vsus patience vnderunder, and a good vse of all crosses oHos. 12.9.. Thirdly, to be willing to dye and commend our spirits to God that gaue them; seeing in so dying, wee commit them into the hands of a Father. This made Christ willing to dye, and this should perswade with vsus also pLuke 13.46.. Lastly, it should teach vsus to glorifie God as a Father: wee call God Father (many of vsus) and thus wee speake, but wee doe euill more and more, and dishonour him, not liuing like the children of the most High qIer. 3.4.5.. If hee be our Father, let the light of our good workes shine before men, that they may glorifie our Father rMat. 5.6.. Herein is God the Father glorified, that wee beare much fruit sIohn 15.8..
Thirdly, this point serues for Consolation, and that many wayes: First, against the feare of our owne weakenesse; It is not our Fathers will that one of the little ones should perish tMat. 18.14.: None is able to take them out of his hand uIohn 10.29.. Secondly, against our doubts about prayer: Whatsoeuer you aske the Father in Christs name it shall be giuen you xIohn 16.23.. Thirdly, against all the troubles of this world: if hee hauehave beene a Father of Mercy, to forgiue thy sinnes, and giuegive thee grace, he will be a Father of Glory, to crowne thee in a better world in the inheritance of his Sonnes yEphes. 1.17..
Who hath made vsus fit.] Doct. Wee are neyther naturally happy, nor vniuersally so: not naturally; for we are made fit, not borne so: not vniuersally; for hee hath made [vsus] fit, not all men. Christ dyed for his sheepe onelyonly zIohn 10.; for his Church onelyonly *Ephes. 1., not for the World aIohn 17. How Christ dyed for all.. And therefore when the Scripture saith, Christ dyed for all men, wee must vnderstand it; first, in respect of the sufficiencie of his death, not in respect of the efficiencie of it. Secondly, in respect of the common oblation of the benefits of his death externally in the Gospell vntounto all. Thirdly, as his death extendeth vntounto all the Elect: for all; that is, for the Elect. Fourthly, for all, that is, for all that are saued, so that none that are iustified and saued, are so, but by the vertue of his death. Fiftly, for all, that is for all indefinitely; for all sorts of men, not for eueryevery man of eueryevery sort. Lastly, hee dyed for all, that is, not for the Iewes onelyonly, but for the Gentiles also.
Qu. Quest.Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit?Ans. An. No: for Nicodemus was circumcised, yet not as then fit for heauen; and Simon Magus was baptised, & yet perished in the gall of bitternesse; and many of the Israelites were signed with the same Sacraments of righteousnesse, and yet were destroyed with fearefull plagues b1 Cor. 10.; the Pharisees were baptised with Iohns Baptisme, and yet in great danger of wrath to comecMat. 3..
There are fiue sorts of men that liue in the Church▪ Fiue sorts of men not made fit.that are not made fit? First, such as are in heart disioynted, so as indeede they care for the doctrine of no Church: and thus Atheists and Epicures are vnfit. Secondly, such as are in heart fastned to a false Church, though in shew they be members of the true: thus Church-Papists are not fit. Thirdly, such as receiue Religion and care for it, but onelyonly as it may fit the humours of such as are in authoritie, and may serue the currant of the present times: and thus temporising Politicians are not made fit. Fourthly, such as admit some parts of Gods worship, and stand in professed enmitie, and dislikes of the iest: and thus the common Protestant of all estates and degrees; they thinke if they come to Church to seruice, and be no Papists, it will serue turne, though they neglect, yea, contemne, yea, commonly despight Preaching, priuate Prayer, true Fasting, religious Conference, and Fellowship in the Gospell.
Fiftly, and lastly, among the better sorts that are hearers, and constant hearers, there are many not made fit for the Kingdome of God: for many hearers rest in an Historicall Faith and externall righteousnesse, eyther betraying the seede, by suffering the Fiends of hell, those inuisible fowles of the Ayre, to take it away, or choking the seede by worldly cares, or if they get a taste of the good word of God, and of the powers of the life to come, by their wicked reuoults and backe-slidings, they shew themselues not fit, nor worthy the Kingdome of God.
Who.] Doct. God onelyonly can make men fit for his Kingdome: he onelyonly can rescue vsus from the power of darkenesse and Sathan: it is hee onelyonly is the Lord of righteousnesse: it is hee onelyonly that can pardon our sinnes: it is hee onelyonly can heale our rebellions, and take away our iniquities: hee onelyonly is the fountaine of all inherent holinesse: he onelyonly is stronger then all, to preserue vsus to the end, and crowne vsus with glory.
Made fit.] The word may be rendred eyther made fit, or worthy, so it be vnderstood of the merit of Christ imputed to vsus, in whom onelyonly wee are worthy of heauen.
Wee are made fit by Redemption, by Vocation, by Adoption, by Iustification, by Sanctification, and by Glorification: for each of these addes something to our sufficiencie. The Vse is, to teach vsus to magnifie Gods exceeding mercy, that doth not onelyonly giuegive vsus heauen, but make vsus fit for Heauen.Note. The greatest King in the world, if hee set his louelove vponupon a base slaue or vassall, well hee may giuegive him an Earledome or great Office, but he cannot giuegive him fitnesse for his place, and gifts to execute it: hee may change his estate, but hee cannot change his nature. But God doth not onelyonly giuegive a Kingdome to his Seruants, but he endues them with royall inclinations, desires, and behauiour.
The Rhemists vponupon this place note, that wee deserue saluation condignely; but wee neede not answere them: for Thomas Aquinas, the ordinary Glosse, and Cardinall Caietain vponupon this place, crosse them. Aquinas saith thus; Dixerunt aliqui Deus dat dignis gratiam, &c. Some hauehave said God giues grace to the worthy, but not to the vnworthy: but the Apostle excludes this, because whatsoeuer worthinesse thou hast, God hath wrought it in thee: and to this end alledgeth, 2 Cor. 3. We are not sufficient of our selues to thinke a good thought. The Glosse thus: Hee makes vsus worthy, not in the Law, but in Light: that is, through God, who is light of light, by whose grace wee are inlightened. Caietain thus: worthy, that is, fit; by lot, that is, onelyonly by Gods gift. Note, onelyonly by Gods gift, the Papist saith.
To be partakers of the inheritance of the Saints in light: or, as it is in the originall, verbatim, VntoUnto the part of the lot of the Saints in light.]
The lot of the Saints, is by some taken for the sufferings of the Saints; by others, for their happinesse, as it is had in this life, in the right or inchoation of it; by others, for heauen, and that as it is held by true title here in this world: so I take it here.
How the lottery of Canaan shadowes out our inheritance in heauen.The word lot leadeth vsus by allusion to Canaan, and the diuision thereof; and the comparison holdeth in many things. As none had right to the Land of Canaan, but Israelites; so none hauehave right to heauen, but the Saints: and as Canaan was furnished with buildings and all commodities, but not by the Israelites dDeut. 8.7. &c., &c. so Heauen was prepared of old, before the Saints entred it eMat. 25.. The builder and maker of it, was not the Saints, but God f2 Cor. 5.. And as the Canaanites were throwne out, that Israell might enter; so the Diuels were throwne out of Heauen, that the Saints might enter. And as without a Ioshua, though there were a Land, there would be no lot; so without a Iesus, though there were a heauen, there would be no inheritance: and though the Land were giuen by lot, yet it must not be possessed without a Combat; they must first fight, and then inherit: so must Heauen suffer violence, and before it be had, wee must wrestle with Principalities and Powers: and as all their Lots were knowne to Ioshua; so eueryevery Christian, in his standing, is knowne to Christ: as Ioshua had what hee asked gIosh. 19.50.; so our Ioshua obtaines what hee askes, though hee aske the ends of the earth hPsal. 2.. And as the comparison hath those things for information, so may diuers instructions be gathered from hence also: and first, if wee would hauehave any Lot in Heauen, wee must be sure wee be true Israelites. Balaam seemes a friend to Israell, but hee is so farre from inheriting with them, that hee is destroyed by them; the sword of the Lord rootes him out: this will be the portion of all Hypocrites iIosh. 13.12.. And we should labour for a particular warrant in the knowledge of our owne portion: this would encourage vsus against all difficulties. Caleb dares fight with the Anakins if Ioshua giuegive him Hebron kIosh. 14.6.11. &c., and feeble and complayning Ephraim shall ouercome and inlarge himselfe, if Ioshua particularly incourage him lIosh. 17.. And as no Cananites ought to be left in the Lot of Israell; so no wicked workers should be suffered to remayne in the assembly of the Saints, to be prickes and goades in the sides of the righteous. And as they that hauehave their inheritance allowed them already, must not rest, but fight till their brethren hauehave rest mIosh. 1 12.; so they that hauehave comfort in their owne conuersion, must strengthen their brethren. And if any hauehave too little roome, the way is not to murmure and doubt, but to fight it out for more; so must Dan nIosh. 19.14.: so should weake Christians not giuegive way to discontentment, but striue in the spirituall Combat, till more grace, and roome for the inlarging of the heart be gotten. Lastly, as seauen Tribes are iustly taxed and censured by Ioshua, for their negligence and sloath, in not seeking speedily to possesse the Land God had offered them oIosh. 18.2.; so may the most of vsus be iustly rebuked for grieuous securitie about the heauenly Canaan. Many rest in the probabilities and hope of a title: nay, the most rest satisfied in such a condition as is without title and without hope, vnlesse they amend: yea, the better sort diuers of them, hauehave but a title: and therefore it iustly falleth out, that these are buffetted by Christ, as they were disgraced by Ioshua: and as they must stand to the curtesie of the viewers of the Land, for the report of the goodnesse of their part; so must these secure Christians stand to the curtesie of their Teachers: for how much knowledge and comfort they shall thinke meete to impart vntounto them, concerning their inheritance in heauen and heauenly things.
Partakers of the inheritance of the Saints in light.] The happinesse of the faithfull is an inheritance, illustrated here, first, by the persons that must enioy it: it is not common to all, but appropriated to Saints: secondly, by the qualitie of it, it is in light.
Christ is the great heyre of all things pHeb. 1.1. Psal. 2., the Christian is coheyre with Christ. It is a doctrine that hath much comfort in it: a Christian holds by the fayrest tenure, and firmest, and surest to: for though his life be changeable, and his dayes on earth must hauehave an end, yet his inheritance endures for euer, and whiles hee liues God will know him all his dayes; for no worse a man then his owne heyre qPsal. 37.17.18.. And the consideration of the inheritance of the Saints, should teach vsus diuers things: first, to pray, that God would remember vsus with the fauour of his people, and visite vsus with his saluation: and that then hee would open our eyes to see the glory of such an inheritance rPsal. 106.3.4. Ephes. 1.18.: Secondly, to honour the righteous, and not despise poore Christians, seeing God hath made them his heyres, and rich in faith sIames 2.5.. Thirdly, to endeauour with all care to walke worthy of such honour, as to be made Gods heyres. And lastly, to be willing to suffer any thing in this world for Christ, seeing in the world to come we must raigne with him as coheyres tRom. 8.17.18..
Of the Saints.] OnelyOnly Saints inherit, and therefore be sure thou be a Saint, be sure thou be more then flesh and bloud u1 Cor. 15.50.; be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance xEphes. 5.5. 1 Cor. 6.9. Gal. 5.21.; be sure of the imputation of the righteousnesse of Christ yRom. 4.13.14. Tit. 3.7.; be sure thou hauehave in thee the spirit of the Sonne zGal. 4.7. Ephes. 1.14.; be sure to commit thy selfe to the word of grace *Acts 20.32..
In light.] The Christians inheritance is said to be held in light in sixe respects.
First, because hee now obtaynes it in the times of the Gospell, which times in comparison with the times of the old Testament, are called times of light: the light of the Iewes being spread abroad among the Gentiles, and exceedingly enlarged by the rising of the Sunne of righteousnesse.
Secondly, because this inheritance can neuer be assured without the light of knowledge.A three-fold light in man. In the vnderstanding of man there is a three-fold light of knowledge; Naturall, Euangelicall, and Celestiall: the Naturall light is the light of Reason: the Euangelicall light is the light of Faith: and the Celestiall light is the light of Heauen. Before wee can see our inheritance in the light of Heauen, wee must first see it in the light of Faith: and as for the light of Reason it will doe no good for any euidence in this tenure.
Thirdly, because this inheritance is held with true ioy on earth, and perfect ioy in heauen: and Ioy is expressed by the word light, in many places in Scripture.
Fourthly, in respect of the admirable communion that a Christian hath with God and Christ, who is light of light; that true light, Iohn 8.12.
Fiftly, because of the certainetie of this inheritance, it is said to be held in light. It is worthy the noting, that Catharinus, a Papist, writing vponupon this place, thus vnderstands the meaning of Light: and is much offended vvith those that pleade for vncertayntie of assurance.
Sixtly, in light, that is, in Heauen: and the light of Heauen is an excellent light, both for the perfection of it, and the continuance of it. It is a perfect light: for there shall be on Gods part a cleare reuelation, and on mans part a cleare vision and for continuance; that light shall neuer be ouercome of darkenesse; nay, it shall neuer admit any mixture of obscuritie, in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it, for the glory of God doth lighten it, and the Lambe is the light thereof, Reuel. 21.23. In the meane while till God translate vsus to this light of heauen, let vsus labour to settle our hearts in the light of Faith and certainetie, and glad our hearts with the light of the Spirit and ioy, choosing rather to dye then to forsake the face and presence of God, the fountaine of all true light both in earth and heauen.