An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 6
Vers. 6.
Which is come vntounto you, euen as it is vntounto all the world, and is fruitfull as it is also among you, from the day that yee heard and truely knew the grace of God.
IN these words, with those that follow to the ninth Verse, is contayned the second part of the Thankesgiuing (viz.) his praise to God for their meanes of Grace.
The meanes is eyther
Principall, Vers. 5.6. Or,
Instrumentall. Vers. 7.8.
The principall meanes is the Word, and this is described by sixe things: First, by the ordinance in which it was most effectuall, viz. Hearing. Secondly, by the propertie which was most eminent in the working of it, viz. Truth. Thirdly, by the kinde of Word, viz. the Gospell. Fourthly, by the prouidence of God in planting it amongst them, is come vntounto you. Fiftly, by the subiect persons vponupon whom it wrought, You (the Colossians) and the whole world. Sixtly, by the efficacie, It is fruitfull from the day. Thus for the order of the words.
From the generall I obserue, out of all the words, two things.
First,Doct. 1. that Nature directs not to the apprehension eyther of Grace or Glory:1 Cor. 2.4. The Naturall man cannot perceiue the things of God: these Colossians had neuer knowne the face of God, nor gained the grace of Christ▪ had not God sent them the meanes. Briefely, this may informe vsus of the lamentable condition of such as liue in their naturall estate, onelyonly pleased with the desire or possession of the riches or gifts of Nature; and withall, shewes vsus the Fountaine of the want of Sence or care of Grace▪ and holinesse, in the most Sence comes not from Nature,Who is a naturall man. but from the Word: and he is a Naturall man that is still lapped and couered with the vaile of Ignorance, whose wisedome is crosse to Gods Wisedome▪ that lyeth in grosse sinnes like a dead man without sence,Esay 25 8. Rom. 8.6. Ephes. 2.1. Rom. 6. that serues some particular gainefull or pleasing sinne, without vsing aright any ordinance of God against it, and is without the spirit of Adoption, his heart neuer broken for sinne, and without desire of righteousnesse.
Secondly,Doct…. 2. it is a worthy blessing of God to any people, to hauehave the Word of God amongst them. This is that men should be exceeding thankefull for to God, Psal. 147.19.20. Esa. 2.3. And by the contrary, the want of the Word is a terrible famine.
Vse 1.Vses For reproofe both of mens prophanenesse in neglecting and contemning of the Word; as also of our great vnthankefulnesse for such a merciemercy. 2. For comfort to Gods children, that enioy the Word and esteeme it. The Word should satisfie vsus whatsoeuer else wee want, both because it doth abundantly make amends for all other wants: and besides, it fits vsus with strength, patience, and comfort, to make vse of other wants. 3. For instruction, not onelyonly to such people as want the Word to seeke for it, and to plant themselues where they may hauehave it, but also to such Landlords and great men, and rulers of the people, as would be thought louers of their Countreyes, to vse all meanes to see the Countrey and the Parishes vnderunder their power, prouided of this holy treasure.
Thus of the generall Doctrines out of the whole Verses.
The first thing in speciall, is the kind of ordinance in which the word was effectuall, (viz.) Hearing.
Whereof.] That is, of which, Heauen or Hope It is a great mercy of God to heare of Heauen before the time come it should be enioyed,Doctr. or lost. If wee heard not of Heauen till death or iudgement, we should continue still in our slumber, drowned in the lust after profit or pleasures; we should be so farre from finishing our mortification, as wee should hardly beginne to set about the washing of our owne vncleannesse both of hands and life; wee should looke vponupon Grace and Holinesse with a dull and feeble eye: yea, it is good euen for Gods children to heare of it before they hauehave it, both to support them in their crosses and discouragements, as also to plucke vp their mindes to holy contemplation, and to weane them from the louelove of base things; yea to inflame them to a greater desire to magnifie and glorifie the singular grace and merciemercy of God in these dayes of their pilgrimage.
Ye hauehave heard. Doctr.] No man can get eternall graces, or an enduring contentment, arising from the hope of a better life, without the hearing of the word of GOD cMath. 17.5. Luke 16.29.30. Iohn 8.47..
Quest. But tell vsus distinctly, what good shall men get by hearing of Sermons? Answ. Many are the singular benefits come to men thereby. First,What good comes by hearing Sermons. the holy Ghost is here giuen, Acts 10.44. Secondly, mens hearts are here opened, Acts 16.14. Thirdly, the feare of God doth here fall vponupon men, Acts 13.16. Fourthly, the proud and stony-hart of man is here tamed, melted, and made to tremble, Esa. 66.2. Fiftly, the faith of Gods Elect is here begotten, Rom. 10.14. Sixtly, Men are here sealed by the holy Spirit of promise, Ephes. 1.13. Seauenthly, here the Spirit speaketh to the Churches, Reuel. 2. Eyghtly, Christ here comes to suppe with men aReuel. 3.10.: Let men tell of their experience, whether euer their hearts tasted of the refreshing of CHRIST, till they deuoted themselues to the hearing of the Word. Ninthly, The painefull distresse of the afflicted Conscience is here or no where cured: by hearing, the bones that God hath broken receiue ioy and gladnesse, Psal 51.8. Tenthly, what shall I say, but as the Euangelicall Prophet saith? If you can doe nothing else, yet heare, and your soules shall liue. Esa. 55.4. Liue I say, the life of Grace, yea and the life of Glory: for Saluation is brought vntounto vsus by hearing, Act. 28.18. and 4.16.
Vse 1.The vse of this point is, First, for instruction: Let him that heareth heare bEzech. 3.27.: yea, let all reioyce in the mercies of their God, that hauehave tasted of this bountie of the Lord: blessed are your eares, in as much as you hauehave heard: Many Prophets and righteous men hauehave desired to heare the things that you heare, and hauehave not heard them cMat. 13.16.17.2. Secondly, for humiliation; vnderunder the consideration of the lamentable estate of such people as hauehave not the Word preached vntounto them. How doe the thousands, euen in Israell, perish through the failing or wanting of Vision? Is there not almost millions of Men and Women that hauehave scarce heard (by preaching) whether there be any holy Ghost? Oh the cruell torments that abide those soule-murtherers! Shall I name them? I wish their repentance, that so they might hauehave a new name; but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted; therefore it is the dutie of all Gods people to bowe the knees of their hearts to God, beseeching him to inflame the hearts of those that are in authoritie, with such bowels of compassion, that they would in due time purge the Church of them, that so their names may no more be heard amongst vsus. Whiles men lye sicke of the spirituall Lethargy in their owne hearts, they are little troubled with the distresse of others; but if men would euen in Gods sight duly waigh, without shifting and preiudice, these propositions, viz, that the hearing of the Word is the ordinary meanes to conuert mens soules to God, Rom. 10.14. 1 Pet. 1.23. &c. And that except men be borne againe they can not enter into the kingdome of God, Iohn 3.3. if I say these things be weighed, how should our bowels turne within vsus to consider the case of some hundreds of Parishes in this famous Kingdome,Mourne and pray. that in the middest of this great Light, in this respect, yet sit in darkenesse? Thirdly, for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word. Many are the sorts of euill hearers: exceeding many are the wicked humours of men, by which they sinne against the Word heard: the Scripture hath noted and taxed diuers corruptions in men, in hearing, and fearefully threatened them. For the better explication of this vse I consider two things; First, the sorts of euill hearers: Secondly, their state in respect of it.
The sorts of euill hearers.The sorts of euill hearers may be distinguished into two kindes: some are openly impious and audacious; some more ciuill and restrained. Of the first kinde. First, some are so wayward nothing can please them, eyther the Preacher is too terrible, or he is too comfortable. If Iohn fast, he hath a Deuill, if Christ eate, he is a glutton dMat. 11.16. &c.. Secondly, Some heare and are scandalized eMat. 15.12.: Men are so wedded to their owne conceits, and stuffed with preiudice, that they many times wilfully study, and striue to frame scandale and offence out of the words of the Teacher. Thirdly, Some heare, and are filled with wrath and enuie, and that sometimes so as they cannot restraine the signes of their rage and fretting, no not in the Sermon-time fLuke 4.24.. They gnash with their teeth, and their harts are ready to burst for anger gActs 7.54.. And this comes many times because men cannot abide wholesome Doctrine, but are giuen to fables h2 Tim. 4.3.4.. Fourthly, Some heare, and their mouthes make iests, while their hearts goe after their lusts iEzech. 33.30., they heare and mocke kActs 17.32.. Fiftly, Some make the Auditory of Christians the study of all manner of base filthinesse: thither comes the Adulterer, the Couetous, the deceiuer, the accuser of the Brethren, &c. and there they damnably frame their dogged and swinish imaginations. Sixtly, Some heare, and if they finde any power in the Doctrine of the Preacher, they enquire whether hee be not a Puritane; for they hauehave heard so much euill of that Sect eueryevery where, that that one colour may serue to make them cautelous, and better aduised then to be much troubled with his Doctrine lActs 28.22.. Seuenthly, Some will heare if he speake of this world m1 Iohn 4.5.: He is an excellent Preacher, that in their vnderstanding giues them libertie, and sowe pillowes vnderunder their fleshly and worldly elbowes. Eyghtly, Some heare fearfully, as loath to be drawne to the Sermon of any that rebukes sinne, as the people of Israel were to come nere the Mount nHeb. 12.19.. Ninthly, (like the chiefe Priests and Pharises) when they perceiue that the Preacher rebukes their sinnes, seeke to lay hands vponupon him oMat. 21.45.46, and as farre as the feare of the people restraineth them not, they practise to remoue him.
The ciuiller sorts of hearers are diuersly sinfull in their seuerall humors: First, some heare but it is to be rid of their diseases, that is, to see whether by heering Sermons, and comming to Church, they can asswage the trouble of their minds, and dull the stinging cares of their hearts. Secondly, some are like the young man, for they goe from the Sermon sorry that the word requireth such things as they are not willing to doe pMat. 19.. Thirdly, Some heare and say, God forbid qLuke 20 76.: It is pitty it should be so as the Preacher sayes. Fourthly, Some heare because a great report goeth of the Teacher rMat. 3.8.. Fiftly, But aboue all others, they are straying hearers that are mentioned Mat. 22.22. they heare and admire, and yet leaue and forsake for any reformation or practise of what they heare.
VnderUnder this rancke I may referre the three sorts of hearers, Matth. 13. The first sort suffer the Diuell presently to take away the Word. The second sort choake it with cares and lusts. The third forsakes the profession, and hearing, and liking of it, in the time of temptation or persecution. Thus of their sorts.
The state of men transgressing against the Word,The misery of euill hearers. by refusing to heare it aright, is exceeding fearefull; if they could see their miserie they would doe as the Prophets require, they would cut their haire and cast it away, vnderunder the sence of the horror of Gods indignation sIer. 7.22.29. &c.. The dust of the feet of Gods messengers will rise in iudgement against such hearers tMat. 10.14.. It shall be easier for Niniueh, and Tyrus, and Sidon, and Sodom, and Gomorrah, then for such hearers uMat. 12.41. &c.. Yea, all their suites for mercy are abhomination in Gods sight xProu. 28.9.. A heauie eare is noted for a singular iudgement, Matth. 13.13.14. &c. Esa. 30.8.9. Yea, because men will not heare the Word they must heare the rod, Mich. 6.9. and their eares (if they belong to God) must be forced open by corrections, Iob 3.3. To conclude, if all this can not affect men, then I say, as the Lord sayd to the Prophet of such persons, He that leaueth off to heare, let him leaue off, Ezek. 3. vlt. Thus of the first part of the description (viz.) the ordinance, in which it is most effectuall, (viz.) Hearing.
The second part is the propertie of the Word, which is most eminent in the working of it, (viz.) Truth.
Word of Truth.] Hee meaneth not the personall Word, which is Christ▪ but the enunciatiue Word, made knowne eyther singularly by Reuelation, Oracles, Visions, Dreames, or commonly by tradition of Doctrine, from hand to hand for 2000. yeeres; or by a more excellent manner, afterwards by Scripture: the Word of holy Scripture is here meant.
The properties of the word.There are many properties of the Word of God, wherein it doth excell. First, it is diuine. The testimonie of Gods mouth. Wonderfull, 1 Thes. 2.13. Psal. 119.18.88.129. Secondly, It is eternall and incorruptible, a liuing Word, or the Word of Life, Psal. 119.89.144.152. Phil. 2.16. 1 Pet. 1.22. Thirdly, It is swift, Psal. 147.15.18. Fourthly, It is powerfull and terrible, Hebr. 4.12. The sword of the Spirit, Hos. 6.5. Esa. 11.2. Hebr. 4.12. Ephes. 6. Fiftly, It is nourishing and healing, it hath a propertie to nourish and heale. Psal. 107.20. Sixtly, It sanctifieth both our persons and the vse of the creatures. Seauenthly, It is comfortable, ioyfull, sweet, Psal. 119.14.111.143. 162. Eightly, It is apt for generation, it hath a quickening power, Psal. 119. 25.28. 1 Pet. 1.22. Ninthly, It is preseruatiue both from sinne, Psal. 119.11. and from shame, Psal. 119.22. So will not gold and siluer. Tenthly, it is wise and exceeding large, Psal. 119.96.98.99.100.104. Eleauenthly, It is light, and pure, and iust, Psal. 119.105.130.140.128.138. But heere the Word is commended for the Truth of it, and that as a most eminent propertie in mens conuersions.
Truth is taken diuersly: for a vertue in speech, in the second Table: for Truth of Doctrine, Iohn 5.33. for the substance of a type, Iohn 1.17. for vprightnesse and sinceritie, Iohn 3.21. for the true forme of a thing, Rom. 1.28.
How the word is said to be a word of truth.Here the word of God is sayd to be the word of Truth, in regard of the vse of the word in the conuersion of a sinner; and that, first, as it is apprehended to be in itselfe: secondly, as it is by effect in the hearer. For the first, before a man can hauehave experience of the power of the Word in the gathering of his soule, he must know it to be a word of Truth foure wayes.
First, that it is the very word of God, and therefore true: considering the admirable antiquitie of the Storie before all other Histories: the dreadfull miracles by which it was confirmed: the certaine euent of the vaticinies or prophesies, the immutable and eueryevery way sufficient frame of pietie, righteousnesse and diuine worship, contained in it: the durablenesse of the wisedome thereof, which no punishments could euer extort out of the hearts of the professors thereof: and lastly, the dreadfull iudgements vponupon the enemies of it.
Secondly, that it is true, whatsoeuer Doctrine it reuealeth, though it make neuer so much against our profits, or pleasures, or lusts: till a man be brought to this, the Word neuer worketh soundly.
Thirdly, that there is an especiall glory of Truth in the promises, both in the promise it selfe and the condition.
Fourthly, that we acknowledge Truth in the performance of what God hath promised, and so giuegive glory to his faithfulnesse: and thus of the word as it is apprehended in it selfe.
The word worketh truth in vsus sixe wayes.In the second place the word is the Word of Truth by effect, because it worketh truth in vsus, and imprinteth it selfe in vsus, and fits vsus for godlinesse, Tit. 1.2. and thus it worketh Truth in vsus sixe wayes.
First, In that it worketh knowledge, and so Truth in the vnderstanding. Secondly, In that it worketh in the Truth of worship, Iohn 14.23.24. Thirdly, In that it worketh in vsus plainenesse and vprightnesse, in the exercise of Grace and Holinesse, and so it is opposed to hypocrisie, Ephes. 4.24. Fourthly, In that it worketh Truth of Constancie, that is, an euerlasting resolution to heare and keepe the Word of Truth, Iohn 8.37. 1 Iohn 4.6. Fiftly, In that it begets in vsus the sinceritie and Truth that becomes our callings and behauiour in the world; as, we are free from lying, calumnies, perfidiousnes, slandering, boasting, flattery, &c. 1 Cor. 5.8. Sixtly, In that it makes all our conuersation vertuous, & so guids vsus to do the truth; Ioh. 3.22. Iam. 3.17.
Vse is both for Instruction,Vses. and for Reproofe.
For Instruction, therefore wee should labour that the Word may be a Word of Truth to vsus, and to this end; First, we should pray God to giuegive vsus the spirit of Truth, Iohn. 16 13. Secondly, we must repent, that we may come to the knowledge of the Truth, 2 Tim. 2.25. Thirdly, we may not test in the forme of Truth, Rom. 2.20. Iohn 3.22.
For Reproofe of foure sorts of men. First, such as will not receiue the louelove of the Truth: With these gaine is godlines, 1 Tim. 6.5. 2 Thes. 2.10.12. Secondly, such as strangle the light of the Truth eyther of Nature, conscience, or the Word; and with-hold it in vnrighteousnes, that striue against the light of the truth in their hearts, that they might sinne the more freely, Rom. 1.18. Thirdly, such as will not obey the Truth, which yet they admire, commend, affect, &c. Gal. 3.1. & 5.7. Fourthly, such as by their wicked liues cause the way of Truth to be blasphemed, which Truth they both heare, and professe to obey. Thus of the second part of the description.
Thirdly, the word of God is described by the kind of word, viz. the Gospel.
Which is the Gospell] By the Gospell is ment the Doctrine of the reconciliation of Man with his God after the fall.The doctrine of a mans reconciliation with God, is principally to be taught and learned. Concerning the Gospell, wee may in the generall here obserue; That of all other Doctrines, the Doctrine of a mans Reconciliation with God, is especially to be vrged and explained by the Preacher, and to be most minded and enquired into by the hearer. The knowledge and experience of this point acquaints a man with the sauing power of God: neuer doe men indeed see the beauty of the feet of Gods seruants,Rom. 10.15. till they hauehave trauelled about the obtaining of their peace with God. If Ministers would bend the very force of their ministeries, about the sound and daily inforcing of the Doctrine of mans particular assurance of his peace and reconciliation, it would produce, by Gods blessing, singular fruit. This Doctrine would iudge the very secrets of men, and giuegive them a glimpse of their last doome. It is a most preuailing Doctrine, and therefore extreamely enuied in the world. The high Priests and Scribes with the Elders of the people many times shew they can not abide it, Luke 20.1. Hence it is that life is not deare vntounto Gods faithfull seruants, so they may in the comfort thereof fulfill their course and ministration, receaued of the Lord Iesus, in testifying the Gospell of the grace of God xAct. 20.24.. Of all other Doctrines the Deuill labours to keepe the world ignorant of the necessitie and power of this y2 Cor. 4.3.4.: but woe is to those Preachers that teach it not z1 Cor 9.16.; and horrible wofull shall the estate of those people appeare to be at the last day that obey it not a2 Thes. 1.8.▪ And therefore we should striue to keepe afoot the sparkles of light in this point, and whatsoeuer we loose in hearing, this Doctrine should neuer runne out.
In particular, concerning the Gospell, I enquire into three things. First, wherein this Doctrine lieth. Secondly, who receiue this Doctrine of the Gospell. Thirdly, what are the effects of it.
For the first;What the Gospell principally vrgeth. the Gospell, or the Doctrine of it, lyeth in two things.
First, in our true repentance for our sinnes, and secondly in the infallible assurance of faith in Gods fauour, in Christ, forgiuing vsus our sinnes, Mat. 3.2. Mark. 1.15. and this duly waighed, First, reproues those that dreame of saluation, and the benefits of the Gospell without mortification: and secondly, it should teach vsus to nourish faith by all meanes, by nourishing of desires; by remouing of lets; praying for it; waiting vponupon hearing; beholding the faith of Gods children, and deliuering vp our soules to some able and wise Pastor.
The second Question is,Who receiue the Gospell. Who receaue the Gospell. Answ. We must consider, First, who may receaue it: and that is answered Marke 16.15. eueryevery Creature, that is, any Man or Woman, of what Nation, Language, Profession, Calling, State, and Condition soeuer: and secondly, we must consider, who doe receiue it; and this may be answered generally, or more specially; generally, none receiue the Gospell but they finde in it the very power of GOD to saluation bRom. 1.16.. None but such as are begotten againe by it to God c1 Cor. 1.16.. If there be no change in thy life, thou hast yet no part in the Gospell: without conuersion, no glad tidings. In speciall, the persons that receiue this treasure, are signed out by diuers properties in Scripture: they are poore in spirit dMat. 11.5. Luke 4.18.: they finde such need of it, that heauen suffers violence, and they presse to it eLuke 16.16. Mat 11.10., & they so highly esteeme the comforts of it that they can be content to lose libertie, friends, meanes, and life too, for Christs sake and the Gospell fMark. 8.…5. & 10.29., and it workes so forcibly vponupon mens soules, that they consecrate themselues to God, to sinceritie and godlinesse gRom. 15.16., and learne consionably to practise the seruice of God in their spirit, minding the reformation of their thoughts and affections within, as well as of their words and actions without hRom 19..
And thirdly, for the effects of it; great are the praises of the power of it; it begets men to God:The effects of the Gospell. it is the power of God to saluation: it iudgeth the secrets of men. Of these before. It brings abundance of blessings▪ Rom. 15.19. it makes men heyres and coheires with Christ: it is a witnesse to all Nations, Matth. 24.14. And lastly, life and immortalitie is brought to light by it, 2 Tim. 1.10.
The Vses.The consideration hereof should much encourage Ministers to presse this Doctrine, and neuer cease to preach it in the Temple, and from house to house, and make vse of all opportunities when a dore is opened vntounto them; eyther in respect of power in their owne hearts, or in respect of tendernesse and affection, and desire in the people iAct 5.42. 1 Cor. 1.12.. Gods people also should so labour for the assurance of Gods fauor, and peace in Christ by the word, as they should store their hearts with prouision of that kinde, not onelyonly for their death-bed when they dye, but renue the perswasion of it in their hearts daily, the better to fit them, euen in their callings & speciall standings. This knowledge is not onelyonly a Crowne and shield for their heads, but shoes also for their feet, against the filth of the times, & thorny cares of the world, and all the difficulties of a daily diligence in their standings kEphes. 6.15..
Thus of the third part of the description. The fourth followeth.
The manner of prouidence in planting it amongst them, in these words.
And is come vntounto you.] Where wee may obserue, that if the meanes of happinesse finde not vsus out to worke vponupon vsus,God sends the Word before we seeke it. we would neuer looke after it: if God were not more carefull to send it, then we to seeke it, it would neuer be had. Wee see this by common experience, that whole multitudes of people liue without any sence of the want of the Word, and did not God by some great prouidence send it them, and perswade them to the vse of it; it would neuer be had: and this comes to passe because men are dead in sinne, and sicke of a lethurgie in the very vse of the light of Nature, in matters of godlinesse; and besides, there is an incredible inclination in our Natures to seeke for contentment in things below, and to be pleased with any condition, rather then soundly to digest a sence of the necessitie of vsing the meanes for happinesse in better things. And lastly, this neglect of seeking the Word, comes from errours about mens estate, while they thinke that they may be in Gods fauour, and like enough to be saued, without any such adoe.
Thus of the fourth part.
The fift thing in the description is, the subiect persons to whom the Gospell came, (viz.) the Colossians, and all the World.
VntoUnto you, as it is euen vntounto all the World.] Hence wee may note, First, the Truth of God in his promises: hee promised flourishing Churches of the Gentiles; and loe, it is effected: the Word is gone out into all the World. Secondly, That the true tryall of all Doctrine is by inquiring, whether it be agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen should preach otherwise,A triall of Doctrine▪ yet his Doctrine were to be detested as accursed lGal. 1.8.. And therefore wee may iustly complaine of the Papists, and all popish men that chaine men downe to a necessitie of looking vponupon the hundreds of yeeres neere vntounto vsus, and will not beare it that men should seeke ground for their Conscience, by ouer looking all the hundreds of yeeres since Christ, and minding onelyonly conformitie to the Doctrine that first founded the Churches of the Gentiles; all Doctrines since then, though in the purest times, are to be receiued no further then they agree with the Doctrine of Christ and his Apostles.
Thirdly,Men must seeke the word whensoeuer it may be had. that men are bound to seeke the word wheresoeuer it may be heard: for if this had not beene so, how could all the World receiue the light of the Gospell? and further, wee may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach; a necessitie lieth in the people to seeke the word where it may be had. And therfore those Church-gouernours sinne grieuously, that in this light, create so many insufficient men, and set them ouer the flocks of CHRIST. For if want of able men had beene a reason, the Apostles should hauehave seene into this necessitie, to ease the labour and care of the Churches, but it is a more grieuous sinne to admit, ordaine, and place them, and yet see many worthy and able men wholy want places.
Fourthly,All the world cannot signifie eueryevery particular man in the world. wee might here note the vanitie of their argument that would proue vniuersall grace, because Christ died for all men; for in this place here is not onelyonly the world, but all the world; and yet here can not in any reasonable sence be ment all the singular men and women in the world; for there were many thousands of particular persons, to whom the Gospell came not, and therefore by all the world (as here, so in that question) may be vnderstood all the Elect world: or if the world vniuersally, then it is true in respect of offer, or not excepting out of any of any Nation; or by all the world is ment men of all sorts and conditions in the world.
Fiftly,The swiftnesse and power of the Gospell. Wee might here note the incredible power and swiftnesse of the Gospell, that could ouercome, and that in so short a time; and the rather if that we consider that the Magistrates generally drew the sword against it, and there were not wanting Ministers to oppugne it, euen false teachers of all sorts: and besides, the people had beene so long time settled in their false Religion,: and lastly, if wee looke vponupon the meanenesse or the fewnesse of those that were Gods Embassadours to the Gentiles.
Thus of the fift part of the description.
The last thing by which the word of GOD is described,foreign. is the efficacie of it, and here the Apostle sheweth: first, what it doth, It bringeth fruit: and, It encreaseth.] for so it is added in some Copies: secondly, vponupon whom, as euen in you.] thirdly, when it began to be so, viz. from the day that you heard, &c. fourthly, what made it worke so, viz. the hearing and true knowledge of the grace of God. And is fruitfull.] Concerning fruitfulnesse required as an effect of the word, I consider foure things. First, the Reasons to moue vsus to fruitfulnesse. Secondly, the sort of Fruits we should beare. Thirdly, the meanes to make vsus fruitfull. Lastly, the Vses.
For the first, there are many things might moue vsus to make conscience of glorifying God in our places, by bearing the fruit of the Gospell, euen expressing the power of it in our liues.
First, it is a speciall glory to GOD, and to our Adoption and calling lIohn 15.8.. Secondly, it is a testimonie that we are in deed Christs Disciples mIohn 15.8.. Thirdly, the practising of those things which are within the compasse of Gods promises (such as are all the fruits of righteousnesse) is the very ground-worke of true prosperitie nPsal. 1.3.. Fourthly, To this end did God by election before time, and speciall vocation in the Gospell, choose vsus, and call and single vsus out of the world oIohn 15.16.. Fiftly, It procures vntounto vsus an vnstained and in offensiue glory, euen vntill the day of Christ pPhil. 1.11.. Sixtly, If a man indeauour to bring forth fruit, and to walke as becomes the Gospell, he is sure to speede when he hath any suite to God qIohn 15.16.. Seauenthly, against such there is no lawrGal. 5.23.. Eyghtly, it shall be to vsus according to our fruit sIer. 17.8.. Ninthly, The fruits of righteousnesse are better treasures for a Christian, then all riches tIer. 17.10.. Tenthly, If we be not fruitfull we shall be cut off from CHRIST, and vtterly for euer remaine frustrate of all his merits and vertue uIohn 16.2.4.6.
Now for the second; the fruits that wee should beare, are such as these.What fruits wee should beare. The forsaking of our particular beloued raigning sinnes (this is all fruit *Esa. 27.9..) The exercise of the true louelove and feare of God in a conscionable, both worship of God, and practise of Life: the fruits of zeale for Gods glory, humilitie, patience, and the exercise of the duties of Mortification; as Prayer, Sorrow, Fasting, and the rest; Fidelitie in the diligent discharge of the duties required of vsus in our Families and Calling; Sobrietie in the vse of Gods Creatures, Contentation, Iust-dealing, and to be rightly ordered in matters of Report: Finally, workes of MercieMercy, and all duties of LoueLove.
What we must doe that wee may be more fruitfull.Thirdly, that wee may be more fruitfull; first, we must labour for greater tendernesse in our hearts, and plow our ground deepe with long furrowes of Mortification: the seed will not grow if it fall vponupon the trampled and smooth heart of man xMat. 13.: the stones must be taken from the rootes yEsa. 6.2.: secondly, we must learne to make God our trust, and Gods promise our treasure, else in many parts of Christian fruitfulnesse, worldlinesse will teach vsus to deny to obey zIer. 17.8.9.: thirdly, we may not neglect to send forth the leaues of profession; for as these leaues are of medicinable vse aEzek 47.12., so they are good inducements to force a necessitie of more fruit; if no profession, there will be little fruit. Fourthly, wee should labour to be abundant in storing vp of sauing knowledge; for the wisedome that is from aboue, is full of good fruit bIam. 3.17.. Fiftly, wee should seeke the prayers of Gods Ministers for vsus, and subiect our selues to be directed by their care and paines cLuke 13.6.7.: though the vngratefull world contemnes Gods Messengers, and Vine dressers, yet the truth is, that if many times they did not rise vp in the gap, woe would be vntounto men for their barrainnes. Sixtly, we should make vse of our crosses, and learne humilitie and acknowledgement of our sins by them, breaking our hearts in Gods sight, and beseeching him for the compassions of a Father, to be shewed to vsus, that so wee might after much exercise vnderunder our crosses, bring forth the quiet fruit of righteousnesse dHeb. 12.. Seauenthly, wee should importune the Lord for our sakes to visit the great Leuiathan, the Deuill, and to receaue vsus vnderunder his protection to watch vsus, and daily to water vsus eEsa. 27.1.2.3.4. &c..
Lastly, in the first Psalme are diuers rules; first, we must not sit with wicked men: secondly, we must priuately and constantly exercise our selues in the Word of God: thirdly, wee must seate our selues vnderunder the powerfull ministerie of the word, neere the Riuers of these waters of life: and lastly, we must take heede of procrastination, delay no time, but with great heedfulnesse respect the season, or due time of fruit: all the yeere is not Seeds-time or Haruest.
The Vse is for bitter reproofe of the barrainesse and peruersenesse of our hearts.Vse. Some men are so ignorant that they know not that they owe any thing of necessitie vntounto Religion. Some beare fruit, and more then enough of it, but it is onelyonly to the flesh fHos. 10… 1… Rom. 6.. Some heare the Preacher with Herod, gladly, but they mend but what they list. Some rest in the meanes of fruitfulnes. It is enough with them, for their praise, that they hauehave the meanes and frequent it. Some will beare fruit, but they choose which fruit; for some will doe somewhat in ciuill righteousnesse in their dealing with men, but are little or nothing in sincere pietie to God. Others beare faire Leaues of profession in the first Table, but in the second Table beare such wilde fruit, as it is a shame to behold it in this light; and a sorrow it ought to be to them to heare God, with disdaine, expostulate about it. Some are good abroad, but naught at home: but at the hands of all these will the Lord of the Vineyard require fruit, and iudge them according to their workes.
And increaseth.] This also is added in some Copies▪ Here I obserue two things. First, In what it increaseth. Secondly, By what meanes. For the first, the word increaseth fiue wayes.
First,The word increaseth fiue wayes. in the number of hearers, so Act. 9.31. Secondly, in the power of working, the efficacie of it is, and is felt of godly mindes, more and more. Thirdly, In the fairenes of the leaues of profession. It is noted of a good tree that his leaues shall not faile; and it is certaine that the word maketh the glory of profession both more and more inoffensiue. Fourthly, In the goodnesse of fruit, it causeth men to bring forth more and better fruit at the last then at the first: yea, Christians refreshed with the daily comfors of Gods word, bring forth new fruit eueryevery month gEzech. 47.12.. Fiftly, in the height of growth Gods Children are made eueryevery day more heauenly-minded then other.
Secondly,What we must doe that wee may increase. that the word of God may increase by making vsus to increase in fruitfulnesse, we must doe fiue things. First, wee must labour to continue neere the waters of the Sanctuary hEzech. 47. Psal. 1.. We should neuer, but in case of necessity, withdraw our hearts from the directions and comforts of a daily and setled effectuall Ministery. Secondly, we must take roote downeward, and then the world will be filled with fruit iEsay 27.6.. The Tree groweth two wayes, vpward in branches, and downeward by rooting it selfe more and more in the earth: so ought a Christian to grow vpward in the externall fruits of holy life, and downe-wards in the rootes of faith, hope and other holy graces,; and it is certaine, if men be carefull to fasten their rootes more and more, there will be a happy increase in the outward life of man. Thirdly, we must arme our selues against the heate of tribulations, or persecutions, as against the means of fa…ling kIer. 17.8.. Fourthly, wee must abide in Christ lIohn 15.4., labouring to nourish the sence of his presence, and the contentment arising from the Communion with his members &c. Lastly, we must be much in the exercises of Mortification, eueryevery branch that beareth fruit the Husbandman purgeth, that it may beare more fruit mIohn 15.2.3..
Before I passe from these words, it is to be obserued, that hee saith not they were fruitfull, or increased: but the word is fruitfull, &c. To note that when men hauehave giuen their names to the Gospell, that which befalleth them is said to befall the Gospell: partly, because what good men doe they doe it by direction from the Word, and assistance of the spirit of Christ: and partly because the world attributes what is done by professors of the word, to the word they heare: if their liues be full of good fruits, the word of God is glorifyed, but if they be any way vicious, the word is blasphemed nRom. 2.. Then they say, this is their preaching, this comes of gadding to Sermons, and tossing of their Bibles, &c. The vse is both for Instruction and Comfort. For Instruction, therefore Gods Children should worke out their saluation with feare and trembling, and labour to be filled with the fruits of righteousnesse, liuing inoffensiuely, and holding forth the word of life in all holy conuersation, shining as lights in the middest of a froward and crooked Nation oPhil. 1.11. & 2.15.16.. For Comfort also, because the Lord is pleased to communicate the honour of his word to his people, so as where the word is in credit, they shall be in credit, and if they be despised, they are not despised alone, but the Word is despised with them.
Thus of the first thing in the efficacie of the Word, viz. what it doth. The second thing is vponupon whom it worketh, or the subiect-persons.
Doct.As it is also in you.] Doct. It helpes not vsus that others (though many) be wrought vponupon by the word, gathered, made fruitfull, and increased: vnles we be sure of the efficacie of it in our selues. It had beene a small comfort to the Colossians to know that the word was fruitfull all ouer the World, if it had no power amongst them. There is a windie vanitie preuailes in the heads of many hearers, they thinke they doe worthily when they commend the Sermon, praise the Preacher, tell of the working of the word in such and such, though they perceiue not that vntounto them it is but a dead letter. Many are full-mouthed, but hauehave empty hearts and hands: but it should be our discretion to labour the cure of this loosenesse and wandering of heart, and not to suffer our soules to be led aside from considering our owne way by any such smooth wiles of Satan. Thus of the persons; the time followeth.
From the day.] Here I obserue three things.
There is a season for fruit.First, that there is a season for men to be fruitfull in, we are naturally dry trees, or no trees. Wee are but dead stockes: neither if we should stand in Gods Orchard to all eternitie, would we of our selues beare the fruits of the GOSPEL, or exercise our selues in those faire fruits that are vntounto eternall life: if before this day the Citie of Colosse had beene searched with lights, there would hauehave beene found no true fruits of Grace or Righteousnesse amongst them: our season to beare fruit is then when God calles for it. At some time of our life, God (giuing vsus the meanes) doth set before vsus the way of Life and death, affects vsus inwardly with sence of our misery, or the glory of conuersion, or the necessitie of our repentance. Now when the Axe of Gods Word is layd thus neare to the roote of the Tree, it is then time to beare fruit, or else wee are in danger. The consideration hereof, as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit: so it should inforce vponupon vsus a feare of standing out the day of our visitation. Consider with thy selfe, God cals now for repentance, and the duties of new obedience. If now thou answere Gods call, and pray God to make thee such as he requires thee to be, thou mayest finde fauour in his eyes; for God is neere them that calles vponupon him if they seeke him in due time, while he may be found: but if thou delay; consider first, that thy heart of it selfe without dressing, will neuer be fruitfull: secondly, that thou art not sure of the meanes hereafter: thirdly, if thou werest sure, yet who can prescribe vntounto the most high? Hee hath called, and thou hast not answered; therefore feare his Iustice, thou mayest call and he will not answere.
Secondly, that it is exceeding praise-worthy, and a singular mercy of God; if the word of God worke speedily vponupon vsus; if wee yeeld and stoope with the first; if it make vsus fruitfull from the first day. This liuely working of the word, first is a seale to the word it selfe; for hereby it is out of all doubt, that it is the true word of God, and this effectuall worke of Grace vponupon our consciences, doth fence vsus against a thousand obiections about the Word: secondly, it is the Ministers seale; as soone as he seeth this power of Doctrine; hee hath his seale from God: the fruitfulnesse of the people, is the Preachers testimoniall *2 Cor. 3.2.: thirdly, so soone as we finde the Word to be a fauour of life vntounto vsus, it becomes a seale to our owne Adoption to life; and therefore we should againe, eueryevery man, be admonished, to take heede of delaying the time; for not onelyonly we want the testimonie of our owne happinesse, while we liue without subiecting our soules to the power of the word, but exceedingly prouoke God against vsus: we should consider that the holy Ghost saith peremptorily, Now is the Axe layd to the roote of the Tree, and eueryevery Tree that bringeth not forth fruit is cut downe and cast into the fire. Note that he requireth present fruit, or threatneth present execution pMat 3.10. Iohn 15.2.. Neither may we harden our owne hearts with presumption, because we see not present execution vponupon this rebellion of man against God, and the offer of his grace; for wee must know that men are cut off by more wayes then one. Some are cut off by death, as an open reuenge of the secret rebellion of the heart, not opening when the spirit of grace knocketh. Some are cut off by spirituall famine; God remouing the meanes from them, or suffering them to be their owne executioners, by withdrawing themselues from the means. Some men are cut off by Gods fearefull Iudgement, being cast into a reprobate sence. Some are cut off by Church censures, God ratifying in Heauen, what is done in Earth by the Church.
Thirdly, hence wee learne, that if we would be truely fruitfull, we must be constantly so; not loose a leafe, much lesse giuegive ouer bearing fruit *Psal. 1.3. Ezech. 47.12.. Sodaine flashes will not serue turne: the Lord knowes not how to intreat them, whose goodnesse is but like the morning dewe qHos. 6.4., eyther (from the day) constantly, or not (vponupon the day) truly. Thus of the Time.
Fourthly, this efficacie is limitted; First, by the kinde of Doctrine which especially makes men fruitfull, viz. the Doctrine of the grace of God: secondly, by the application of it, both by Hearing and Knowledge, and both are limitted,foreign. in that they are required to be in the truth.
That ye heard and knew the grace of God in truth.] In the opening of these words I consider, first, the words apart: secondly, the Doctrines out of the whole. For the first: here are three things to be considered: 1. what grace of God the Gospell propounds to men: 2. what we must doe that we may hauehave the comfort of this, that we doe truly heare: 3. what it is to know truely.
For the first,Fiue things principally to be acknowledged from Gods Grace. the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men, and that principally in fiue things: first, in giuing Christ to mankinde fallen; and finding out so happie a meanes of our deliuerance: secondly, in accepting of the mediation of Christ in particular for the beleeuer, in the age that hee liueth in: thirdly, in forgiuing sinnes past, through his patience: fourthly, in blessing the meanes, for mans sanctification: and lastly, in allowing vntounto men their lot in the inheritance of the Saints in heauen.
Secondly,That we may heare the word in truth seauen things are to be done. that we may hauehave the comfort of this, that we doe truly heare the word, seauen things are to be done: first, we must denie our owne carnall reason, wit, parts, and outward prayses, and become fooles that we may be wise r1 Cor. 3.18.: secondly, we must feare God, and set our soules in Gods presence sPsal. 25.14. Acts 10.33.: thirdly, wee must come with a purpose and willingnesse to be reformed by it tPsal. 50 16.: fourthly, wee must labour for a meeke and humble spirit, mourning ouer Pride, Malice and Passion uIam. 1.22. Esay 57.15. 1 Chron. 34.27.: fiftly, wee must heare all xDeut 5 27., both at all times, that is constantly; and all doctrines that concerne the grace of God: sixtly, wee must heare with faith and assurance yHeb. 4.1. 1 Thes. 1.5.: lastly, wee should especially in hearing, wait for a blessing from God, in the particular knowledge of Gods grace to vsus, else all hearing is to little purpose.
Thirdly, men may be said to know, and yet not truely: first, when they know false things,How men may be said to know and yet not truely. as in the Church of Rome, to know the doctrine of Purgatory, Intercession of Saints, Image-worship, the Supremacie of the Pope: or in Germany, to know the Vbiquitie of Christs humane nature, vniuersall grace, falling from grace; or that the Sacraments conferre to all, the graces they signifie, and such like. Secondly, when men hauehave the forme of words, and vnderstand not the meaning. Thirdly, when the notions of the truth are entertained in the minde, and not let downe into the affections; when men hauehave knowledge in their heads and no affections in their hearts: the Law should be written in their hearts. Fourthly, when men know things by opinion, not by faith, as the most men know the greatest part of Religion. Fiftly, when our knowledge is not experimentall in practise. Sixtly, when men know other things, but not the grace of God to themselues.
Thus of the words apart. The Doctrines follow.
Doctr. 1. The causes why many hearers get not knowledge.First, men may heare and yet not know. Knowledge is not attayned by all that heare: and this comes to passe eyther as a curse for mens home-sins vnrepented: where Manners will not be informed, there Faith cannot: or by reason of pride and conceit of our owne wits, and that wee neede not be informed: Thus the Pharises are blinde though they heare Christ himselfe: or it comes to passe by reason of mens faultinesse in hearing, they heare carlesly, or without application, or with preiudice, or not at all: or else it is because men smother their doubts, and seeke not resolution in priuate by conference, or seeking the Law at the Priests mouth: and in many, fruitlesse hearing is caused by want of catechising, when people are not fitted for preaching by information in the principles before.
Doctr. 2.Secondly, the hearing and true knowledge of Gods grace to a man in particular, doth make fruitfull: the salutiferans appearance of Gods grace in a mans heart, workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine, by which hee comes to know God to be his Sauiour. It teacheth men to deny vngodlinesse and worldly lusts, and to liue godly, righteously, and soberly: it purgeth vponupon iniquitie, and inflames the zeale of good workeszTit. 2.10▪ 11.12.14.. When Gods Children hauehave the tydings of grace giuen vntounto them, it kindles in them a singular incouragement to goe about Gods worke, and to hold out to lay the very last stone with ioy *Zach. 4.7..
Doctr. 3. The doctrine of Gods grace hard to the most.Thirdly, as other Doctrines, so especially the doctrine of our reconciliation with God, or of our particular assurance of Gods grace to vsus is exceeding hard, and men are strangely turned off from the right knowledge of it. This comes to passe (where it is effectually preached) because it is hindred by common hope, and by a resolution in many to part with no sinne for the attayning of it; and by a naturall darknesse in the vnderstanding of man in matters of the Kingdome of Christ, and by the speciall malice of the Diuill, and by pride in other knowledges. And lastly, by an incredible auersnesse in our natures, that will not be brought to set time apart to minde this point seriously, and to apply our selues vntounto the meanes that might further vsus thereunto.The great commodities of assurance. Whereas if men were assured of Gods fauour, and possessed of sauing grace, the profit of the knowledge of it, would appeare to be exceeding great: though the heart of man be exceeding dull, yet it could not but meruailously refresh vsus to thinke of the pardon of all our sinnes; yea, if wee were sure of this point, and had trauelled soundly about the experience of Gods grace to vsus in particular, it would for euer settle vsus in the plerophorie of our religion. A man needs neuer care for disputes and the thousands of Volumes, about which should be the true Church or true Religion? for if a man by sound reasons from the word and Spirit of God, had gotten the assurance of Gods louelove, hee would become as Mount Sio…, that could not be moued. This also would make a man able to contemne all earthly mutations, and liue in firmenes of heart, in some measure, out of the feare of any afflictions, or of death it selfe: and besides, it would preserue vsus from the poyson and infection of earthly pleasures, and vaine delights and profits. And to conclude, it is to enioy a kinde of heauen vponupon earth, as being an entrance into the first degree of eternall life.
When men get from vnderunder the Law to liue vnderunder Grace, it workes not onelyonly a dissolution of the dominion of sinne, but a consecration of the members for the seruice of righteousnesse aRom. 6.14.13: of the fulnesse of Christ doe all the faithfull receiue euen grace for grace bIohn 1.14.16; the truth of Sanctification and new Obedience, together with the perfection of Redemption and Iustification. To conclude, eueryevery faithfull man may say as the Apostle said, By the grace of God I am that I am c1 Cor. 15..
The vse is first for instruction, euen to labour so much the more earnestly for the certaintie of assurance of Gods grace and free fauour to vsus in particular, because it will make vsus abundant in the worke of the Lord, and inrich vsus with those things that may further our reckoning against the last day. But that wee may speede in suing for Gods grace, and wayting for the tydings of his speciall louelove, wee must labour to be good men, and shew it by this, that wee be men of holy imaginations dProu. 12.2.. Our vnderstandings will neuer be capable of this knowledge till the euils of the thoughts be in some measure purged out and subdued. Besides, we must take heede of scorning and contemning the meanes of grace eProu. 3.34., and labour for a hatred of eueryevery sinne; for till then we neuer get any sound experience of Gods fauour. So long as a man makes a mocke of any sinne, and securely against the light will commit it, so long he remaines vnderunder the power of folly and vnregeneration fProu. 14.6.: but especially wee must labour to get and grow in humilitie; for God bestowes his graces on the humble 1 Pet. 5.4. Iames 4.7.. And if God euer comfort vsus with his grace, let vsus so learne to make it our portion, and to trust perfectly vponupon it h1 Pet. 1.13.: as not to receiue it in vaine i2 Cor. 6.2., but obey all the counsell of God and his Ministers that beseech vsus to expresse the power of it in our liues.
Secondly, the doctrine of the power of Gods grace doth bitterly reproue foure sorts of men: First, such as neglect Gods grace, and seeke not any particular euidence for it. Secondly, such as fall away from the grace of God, and giuegive ouer the vse of the meanes of grace kGal. 1.6.; which apostasie many times befals such men as will not wash off the pollution, nor by mortification stay the springing vp of some bitter roote or other within their hearts: such Apostates, when they were at the best, had in their hearts some imperious lusts and passions or other, that they made not conscience of to subdue lHeb. 12.15.. Thirdly, such as turne the grace of God into wantonnesse: men that before they hauehave any reason of comfort, vponupon the bare hearing of the promises of the Gospell, take liberty to liue licentiously, and follow their sinnes with presumptuous abuse of Gods mercy. These are vngodly men, ordayned before to condemnation mIud. 4.. Lastly, such as cannot abide the doctrine of Gods grace, but despise and hate the very Spirit of Grace, how sore shall their punishment be nHeb. 10.29.?
Thus farre of the Thankesgiuing for the principall meanes of Grace. The Instrumentall followes.