Commentary Upon Colossians, Sermon 26
The 26. Sermon.
COLOSS. 3. V. 16. 17.
16 Let the word of CHRIST dwell in you plenteouſly in all wiſdome, teaching and admoniſhing your ſelues in Pſalmes, & Hymnes, and Spiritual ſongs, ſinging with a grace in your hearts to the Lord.
17 And whatſoeuer yee ſhall doe, in word or deed, do all in the name of the Lord IESVS, giuing thankes to God, euen the Father by him.
THE Apoſtle in his Exhortation, tending partly to
Mortification, forbearing that is euill,
Quickening, and doing good workes,
hath exhorted to diuers duties which are good and neceſſary to be done of the godly, and dehorted from the euils to bee eſchewed: Now hee commeth to a more generall exhortation, wherby they might be furthered vntounto all thoſe good duties before ſpoken, & all other holy duties, which cannot bee particularly reckoned vp. And whereby alſo they might bee kept from all euill things which are forbidden.
To the end you may refraine all the vices aforeſaid,Ʋerſe 16. The Metaphraſe. and practiſe all the vertues afore-ſpoken, together with all other vices to bee auoided, and vertues to bee embraced, it is neceſſary that you bee exhorted, that the word of God be as familiar vntounto you, as if now in one houſe it dwelt with you, that you hauehave it alſo plentefully, and as it were treaſured vp againſt the day of need. Laſt of all, that you hauehave it in all wiſedome, making choice both of the things that are moſt important in it, and eſpecially that which doth moſt concerne your ſelues, and your owne particular vſe, auoiding all curious queſtions, tending rather to ſtrife, then to edification of God, which is by faith. And as you muſt hauehave it for your owne vſe, ſo alſo for the vſe of others, as well in teaching thoſe that are ignorant, as in admoniſhing thoſe that walk not according to their knowledg they hauehave receiued.
And in your meetings to make merry, let your mirth bee ſhewed forth in Pſalmes, ſinging as well with inſtrument as with voyce: alſo with Hymnes of thankeſ-giuing for benefits receiued: and for further variety againſt irkeſomeneſſe, which our nature ealy falleth into, with ſongs of prayſing God for his noble acts: all ſpirituall vntounto the Lord, not onelyonly with the voyce, but eſpecially with the heart, with ſuch both tune and geſture as may giuegive grace to the hearer.
To conclude (becauſe it is infinite to ſpeake of all things perticularly) whatſoeuer you doe in word or deed, let it bee ſuch, as calling on the name of God in IESVS CHRIST, for good direction in them, you may returne with thankfulneſſe to GOD the Father, through IESVS CHRIST, the onelyonly Mediator betweene God and vsus.
The ſumme is an notable and excellent inſtruction, and direction for vsus in all the waies, wee hauehave to walke in.
| Firſt, conſider of a ſpeciall duty | Of all Chriſtian men |
| Secondly, a generall duty |
Speciall duty, which is to ſing, and to praiſe the Lord.
The other generall to all men.
The ſpeciall duty towards
God our ſelues.
Men and other men:
To our ſelues, hee requireth of eueryevery man the propper vſe of the word to himſelfe, the word of Chriſt dwels, &c. It is called the word of CHRIST, becauſe he is the Author and obiect of it.
Heere he requireth, 1. that it muſt dwell in vsus. 2. it muſt bee richly in vsus: 3. with all wiſedome.
For the firſt it muſt bee familiar with the word of God, for as Eliphah ſheweth the meanes to be familiar with God, is to be familiarlly acquainted with his word: And therefore wee muſt be acquainted with it as with that, which dwelleth in our houſe with vsus. As a man may hauehave other acquaintance and other buſineſſe, yet his ſpeciall acquaintance is in the houſe: So ought we to bee with the word of God. And therefore it is ſaid wee muſt hauehave the word of God dwelling in vsus, it muſt not bee looſe, as Math. 13. the ſeed by the way-ſide: but it muſt be rooted in vsus, as the Apoſtle ſaith: And Saint Iames ſaith it muſt be ingrafted Iam. 1. 21. Heb. 2. 1. 2. 3.into vsus, as the graft into the ſtock. And Heb. 2. Seeing CHRIST is aboue all Angels, it behooues vsus to take heed to his word that we hold it well, and bee not as riuen veſſels, that let it runne out. This the Apoſtle ſpeaketh heere, is notably ſet forth in Pſalme 119. 2.Pſal. 119. 11. part: Hee couered the word in his heart, as the huſbandman that couereth the ſeed in the earth, that it may take roote and bring forth fruite: So that this is to be acquainted, & to hauehave the word dwell with vsus.
Secondly, we muſt take care that it dwell richly in vsus. We count not him a rich man, that can talke of wealth, but that hath his treaſures and ſtore-houſes richly filled to draw out in time of need. So muſt wee bee rich in the word. And therefore as the rich manA ſimile. corruptly dealing is neuer ſatisfied, but is ſtill deſiring more, and is neuer content with a little, ſo ought we for the word: Againe, as the rich man taketh all paines and neuer reſts: ſo wee are to labour with diligence for the treaſure of the word: for nothing commeth by idleneſſe. And hence it is that becauſe we areNote. not treaſured with the Word, & hauehave it not in ſtore, wee are driuen to ſuch diſtreſſes in time of affliction and trouble: and therefore wee are to labour to hauehave the word richly dwelling in vsus, that ſo we may draw out of our ſtore-houſes in time of need.
Thirdly, and eſpecially the word muſt dwell in vsus in all wiſedome: It muſt not onelyonly bee deliuered diſcreetly by the Miniſter (which yet is neceſſary that it be wiſely and fruitefully deliuered to eueryevery one) but wee muſt ſee that it bee in vsus, in all wiſedome, which
is both in
Affection:
and vſe.
Firſt it is neceſſary that we come to the Word, notNote. for any ſiniſter end & affection, for to be counted wiſe, & to talke of the Word, or for to hauehave the report of men, but that we come onelyonly to it, with the louelove of it.
Secondly, in regard of the vſe of the word, we are to come to the Word, not to learne to maintaine our owne errours and hereſies, or to mainetaine our ſins. As becauſe of the drunkenneſſe of Noe, or by the filthineſſe of Lot with his daughters to take occaſion to maintaine drunkenneſſe and whore domes, this is an horrible abuſe of the Word: In Amos wee ſeeAmos 6. 3. 5. 6. them reproued that would play with Dauids inſtruments, hauing no skill or Art, that is no heart to vſe them wel; Whereas Dauid had skill by them to ſtir vp his affections: So do they that mainetaine their filthy dances by Dauids dancing.
In regard of the vſe of the word, the wiſedome required of vsus is, that we ſeeke and labour eſpecially for the greateſt and chiefeſt points of Religion, as holineſſe of life and heart, righteouſnes, temperance, &c. Math. 23. As our Sauiour rebuketh the Scribes &Math. 23. 23. Phariſes; Theſe things ye ſhould not hauehave neglected, but eſpecially you ſhould hauehave regarded Iuſtice, &c.
Such are they in our time, that follow after the doctrineNote. againſt ceremonies, which they ſhould know, but not neglect other more weighty.
Another point of wiſedome is, as to marke thoſe things which belong moſt eſpecially & generally to all Chriſtians: ſo to marke and learne thoſe things eſpecially, which moſt eſpecially concerne ourſelues, and our ſtate, and condition. Contrary to which are they that when they heare any thing, which is againſt the ſinnes of others, take hold of that preſently▪ but let paſſe what concernes themſelues. Inferiors looke to thoſe things, that are rebuked in their ſuperiors: and ſuperiors to thoſe things, that are reproued in their inferiors, not in themſelues, which wee ought to regard moſt. As if wee feele ſluggiſhneſſe in ourNote. ſelues, we are to marke the doctrine, which may moſt ſtir vsus vp: if we feele hardneſſe of heart in our ſelues, wee ought to giuegive eare to the doctrine, which may ſoften vsus.
Thus much of the vſe of the word in regard of our ſelues: In regard of others; wee, euen all generally, are to help & teach others in the word, ſo as that we go not out of our callings, vſurping publicke authority, being but priuate men: Thus thoſe that hauehave knowledge, ſhould teach & inſtruſt them that are ignorant in that which they know not: & in this regard a woman may teach another, one brother another, thoſe that hauehave knowledge to teach the ignorant, & in reforming them in that, which they know amiſſe.Col. 3. 16. Heb. 10. 25.
Another duty we owe to others, in regard of the vſe of the word to our neighbour is, if he fall to admoniſh him of his ſinne, and thereby to helpe him vp: And therefore the Apoſtle ſaith admoniſh one another. And by admoniſhing is alſo vnderſtood a comforting of thoſe, and exhorting of them, that do wel.
Here we ſee what a ſhamefull doctrine of Poperie it is to take away the word from all but Miniſters. Whereas the Apoſtle maketh it a duty to all, euen to women, whom they can not abide to be teachers, which yet they may in their own houſes, giuing place notwithſtanding to the men, if there be any, but yet they may reproue thoſe, that offend in their houſes.
Thus much of the behauiour towards men. Towards God the duty is ſet down, that when we are merry &Verſe 16. cheerfull to ſing pſalmes and Hymnes vntounto God.
And therefore Saint Iames ſaith, if any be mery,Iam. 5. 13. let him ſing Pſalmes; ſo that it is a good thing that pertaking of the bleſſings of God we ſhould be mery and glad: but our mirth muſt be to the end we may glorifie, and praiſe God for it.
This praiſing of God. 1. with Pſalmes, which were Pſalmes vſed with the voice and inſtrument both, andPſal. 108. 2. Pſal. 50. 4. therefore Dauid ſaith, ariſe lute and harpe, and bids vsus ſing vponupon the organes &c.
And that this word ſignifieth thus, it appeareth,Dan. 3 7. becauſe in Daniell there is an inſtrument called a Pſaltery: foreign a Himne is a ſong of thankeſ-giuing for a benefit receiued, and therefore our SauiourMath. 26. 30. after his ſupper ſang an Himne, viz. for a perticuler benefit.
Laſtly, a ſong is a more generall thing then either the Pſalme, or Hymne, viz. wherein we giuegive thanks not for perticuler benefits, but for generall bleſſings receiued at Gods hands, as when Dauid praiſed the Lord for the works of creation, as the heauens &c.
This teacheth vsus that we ſhould not be a wearyPſal. 104. Doctrine. with ſinging praiſe vntounto God. And therefore to preuent our wearines, and to meet with that corruption of ours he ſaith, we muſt change thus, when we are weary of one manner of ſinging, we muſt ſing an other.
Ʋſe. Theſe muſt be ſpirituall ſongs, viz. holy Pſalmes and ſongs, not profane and wicked louelove-ſongs. Which condemneth the wicked practiſe of men and women, that though they hauehave ſo many excellent pſalmes, yet ſing fooliſh ſongs to ſtirre vp their minds to wickedneſſe.
Againe we muſt ſing with grace, viz. both withNote. a comely and reuerent geſture, and with a decent and ſweet tune, that it be not a rude tune, but ſuch as may be both vnderſtood, and may ſtirre vp our ſelues, and others to glorifie God the more.
Againe, eſpecially it muſt be with the hart: for ſeing our harts are redy to be ſtollen away, we muſtNote. lay eſpeciall waight vntounto our hart, that all the power of the hart and ſoule be preſent and applied in ſinging to the praiſe of God, & yet the voice to be vſed too.
Here we ſee condemned the ſongs of the Papiſts, which ſing that which they vnderſtand not, and therefore with what affection can they do it? and be it that their affection be good, yet their vnderſtanding, being wanting, they ſing not aright. Cleane1. Cor. 14. 15. 16 contrary vntounto Dauid that pſalme. 103. biddeth his ſoule, his hart, and mind, and all that is within him, to praiſe the Lord. And therefore though the Papiſts ſhould ſing neuer ſo vntounto the Lord onelyonly (which yet they do not) for they hauehave their ſongs alſo vntounto the Saints &c.) yet it is no true ſinging, which the Lord requireth when they ſing with the tong onelyonly.
Laſtly, we muſt ſing them vntounto the Lord alone: and to him we muſt ſing ſongs of praiſe, and thankeſ-giuing, and therefore not to the Saints, nor to any other creature whatſoeuer.
The end of the 26. Sermon.