Exposition of Colossians, Sermons · Chapter 3 · Verse 3
VER. 3. Set your affections on things which are aboue, and not on things which are on the earth.
In this verſe, we hauehave the other part, or branch of the Apoſtles exhortation propounded, wherein hee doth exhort the Colloſſians to minde, and affect things aboue, Set your affections on things which are aboue, and this is further enlarged by dehortation from the contrary, that they doe not minde nor affect things on earth:) And not on things &c.)
The word heere tranſlated (Set your affections, Interpretation.&c.) is a generall word comprehending the actions, and operations, both of the vnderſtanding and will; wee finde it in Scripture, applied to both, but moſt commonly to the actions of will and affections, which are particular motions of the will, and ſo it may bee well rendred as heere it is (Set, &c.) or as we hauehave it, Rom. 8.5. (ſauour) the meaning of the Apoſtle is this, (minde and affect) and in particular, let your thoughts and meditations, your care, your deſire, your louelove, and longing, be ſet on things aboue, (by things aboue) as before was ſhewed, we are to vnderſtand the ioies and glory of heauen, and eſpecially the heauenly life, that is made knowne to be in heauen, and all things belonging to it, as perfect knowledge of God, and of Chriſt, perfect louelove of God and of our brethren, and a perfect conformity of minde and will to the will of God, (and not on things which are on the earth) By things on the earth the Apoſtle meaneth things of this life, things that pertaine onelyonly to the mainetenance of naturall life in this world, as meate, drinke, apparell, riche &c. euen all things whatſoeuer they be, ſeruing either for our neceſſity, or for our delight in this life onelyonly,; therefore 1. Cor. 7.31. the Apoſtle ſhuts them vppe vnderunder one word, euen vnderunder the names of this world (they that vſed this world) meaning the things of this world, ſeruing for our our vſe onelyonly in this life, thus then wee are to conce…e the Apoſtles meaning in the words of this verſe, as if he had thus ſpoken.
Minde, and affect, let your meditations, thoughts, and muſings, your care, your deſire, your louelove, and longing, be ſet on the ioies and glory of heauen, and eſpecially, on that heauenly life that is made knowne to be in heauen, and on all things belonging to it, and pull away your mindes, and affections, your thought, your care, your deſire, and your louelove, from all earthly things whatſoeuer, ſeruing either for neceſſity, or for delight in this life onelyonly; now heere:
Firſt, wee are to marke, that our Apoſtle was not content to ſay (Seeke things aboue, &c.) endeauour and labour by all good meanes to attaine them, but he addes to this, (ſet your affections on things which are aboue.)
Doct. 1 We muſt not only ſeeke the things that are aboue in heauen, but wee muſt alſo minde and affect them.Hence, we are giuen to vnderſtand thus much, that it is not enough for vsus to ſeeke the things that are aboue, the things made knowne to be in heauen, but we muſt minde and affect them, our thoughts muſt runne vponupon them, and our hearts muſt be lift vp aboue all earthly things, and ſet on things found at the right hand of God in heauen, thither muſt our care, thither muſt our deſire our louelove and longing be carried, for why? as our Sauiour hath taught vsus, Math. 6.20. Our treaſure muſt be in heauen, and there alſo muſt our hearts be, yea certainely, as he ſaith in that place, If your treaſure be in heauen, there will your hearts bee alſo, our hearts will follow our treaſures. 1. Pet. 1.4. the Apoſtle ſaith, (our inheritance) euen that which all true beleeuers looke to be poſſeſſed of (is in heauen) therefore it is meete that our minds ſhould be there.
Now for the reaſon of this duty, Reaſon. we need ſeeke no further then this very text, the Apoſtle ſaith, we are to ſeeke after heauenly things, and to giuegive all diligence to finde them; and that we ſhall neuer doe vnleſſe we minde, and affect them, we know it in matters, and buſineſſes of the world, what thing ſoeuer we minde and ſet our hearts vponupon, that we follow earneſtly, and withall our ſtrength, ſo certainely, if our mindes and affections be vponupon heauenly things, we ſhall with earneſt endeauour ſeeke after them; therefore it is needefull that our mindes and affections bee ſet on things aboue.
We ſee then our duty, let vsus hereby examine our ſelues, Vſe. and if we duely examine our ſelues concerning this duty,Moſt men are defectiue in this dutie, they doe not mind and affect heauenly things. I feare me the moſt of vsus ſhall find our ſelues much wanting, and farre ſhort of that we ought to come vntounto. Doe our thoughts euer runne on heauenly things? Are our mindes and affections fully ſet and fixed on them? Surely if wee deale truely with our ſelues, I doubt wee ſhall finde that the thoughts of moſt of vsus are otherwiſe taken vp, and that our care, deſire, louelove, and longing, are ſpent on other things, to paſſe by ſuch as manifeſtly diſcouer, that they minde nothing leſſe, then things aboue, a man may iudge of their inwards, by the foame, and filth that comes from them, they foame out the folly of their owne hearts, in curſing, ſwearing, rayling, filthy ſpeaking, and the like; to paſſe by them, I appeale to ſuch as ſeeme to bee better minded, whether their thoughts, their care, their deſire, their louelove, and longing, be not rather ſpent on the things of this world, then on things aboue in heauen; certainely if we be not partiall to our ſelues, and blinded with our owne carnall ſelfe-louelove, we muſt needes confeſſe it to bee ſo, in the moſt of vsus; as it was ſaid to Peter, Mark. 14.17. Thou art of Galile for thy ſpeach is like. So I may iuſtly ſay duplicate page duplicate page to many of vsus, thou art of the world, thy ſpeech is like, thou ſauoureſt not the things of God, but the things of the world, thy ſpeach bewraieth thee, thou art able to ſpeake much, and to the purpoſe of the things of this world, but when thou commeſt to ſpeake of heauen and heauenly things, thy tongue doth faulter, and cleaues to the roofe of thy mouth.
Againe, we know that one that is in a ſtrange Countrey, and minds homeward, he will euer be enquiring, and that wiſhingly, after the way that leadeth to his dwelling, now where is almoſt that man or woman that doth thus wiſhingly enquire after heauen? nay ſurely, the way beeing pointed out vntounto vsus, the moſt of vsus hauehave little, or no care to walke in it, and that is a plaine euidence, that our minds are not thitherward, our hearts and affections are not ſet on heauen and heauenly things; happily thou haſt a good liking, and a little taſte of the powers of the world to come as it is Heb. 6.5. and therewith thou art content, and doſt pleaſe thy ſelfe; deceiue not thy ſelfe, that liking and taſte may be in one that neuer ſhall bee ſaued; thou muſt hauehave more then a taſte, euen a true, and ſound affection ſet on things aboue.
Queſt. Thou wilt ſay, how ſhall I know that I hauehave more then a taſte of them, that I hauehave a true and ſound affection to them.
Anſw. By two things, firſt, if thou hauehave a care to vſe all good meanes, for the continuance, and confirmation of that affection in thee.
Secondly, if that minde bring foorth a louelove to God for ſo great a mercy, in working that affection in thee, and that louelove be expreſſed in duties of louelove, both to God and men, then indeed thine heart is right within thee, and thy affection truely ſet on things aboue and this muſt bee in eueryevery one of vsus,Motiues to ſtirre vsus vp to this dutie. and to ſtirre vsus vp to this duty, conſider we.
Firſt, the comfort that Gods ſpirit doth worke in the hearts of true beleeuers in this life, he works ſometimes ſo great comfort in their hearts, as maks them vndergoe moſt exquiſite torments, euen with ſinging.
Againe, conſider the comfort of a good conſcience in this life, though it be mingled with ſome feare: yet as Salomon ſaith, Prou. 15.15. It is a continuall feaſt. Oh then the ioy and comfort of the holy Ghoſt dwelling in vsus in heauen, and the peace and comfort of a good conſcience there, where it ſhall be free from feare, muſt needes be infinite and vnſpeakable: let then the conſideration of the beginnings of heauenly comfort ſo ſweete and excellent, euen in this life, raiſe vp our hearts aboue al earthly things, and ſtir vsus vp to ſet our minds and affections on the things that are at the right hand of God in heauen.
In the next place, in that the Apoſtle doth exhort (to ſet our affections on heauenly things.)
We plainely ſee, that religion doth not take away and Doct. 2 aboliſh humane affections (as ſome hauehave fooliſhly thought) but doth onelyonly order them,Religion doth not take away and aboliſh humane affections, but doth onelyonly order them. and bring them into ſubiection to the will of God; we are not taught by religion to put out affections, but to labour to hauehave them ſanctified, and by grace mooued to a right obiect, with due meaſure and moderation, according to the nature of the obiect: we are taught in many places of Scripture, to hate euill and to louelove good, to reioice with them that reioice, to be ſorry with the afflicted, &c.
And there be two reaſons why affections are not aboliſhed, but onelyonly ordered. Reaſons.
The firſt is this, God himſelfe planted them in the heart of man in the firſt creation, they beeing nothing elſe but particular motions of his will, and therefore they are not to be taken away by religion; for religion is not to extinguiſh any power or motion of the minde or will, but onelyonly to remooue the corruption of it.
Secondly, affections renued containe in them a great part of holineſſe and of the image of God, and being ordered by grace carry vsus forward to a notable high degree of holineſſe.
Hence it is that they are compared to ſtrings of muſical inſtruments, which being well tuned, and rightly moued make a ſweete harmony: ſo affections ordered by grace, and mooued by the ſpirit, are the matter of many excellent vertues, and therefore they are not to bee rooted out, but we are to labour to hauehave them rightly ordered.
Vſe. And ſeeing religion doth not aboliſh, but order affections, we ought therefore to ſpie out the motions and inclinations of our hearts, and to labour that they may be ſanctified,We muſt ſpie out the motions and inclinations of our hearts, and labour to hauehave them ſanctified and …ightly ordered. and mooued by grace, as that our anger and hatred may be againſt ſinne, our louelove may be to goodneſſe, &c. And the rather let vsus ſtriue, that the motions of our hearts and willes may be thus ſanctified, becauſe beeing in their naturall condition, they carry vsus with a violent courſe to the higheſt pitch of ſinne: and hence it is, that they are cald motions of ſinnes, Rom. 7.5. and they are the very fire and fuell of ſinne; to inſiſt in one particular, experience may teach, that the deſire of mans heart not ſanctified, is commonly ſo ſet on the things of this world, as it cannot be ſatisfied, and if it be ſuffered to runne at large, it will carry a man headlong to the pit of perdition, 1. Tim. 6 9.10. They that will be rich, &c. Now deſire is not to be rooted out, but to be ordered by grace, and turned another way, and ſet on heauen, and heauenly things; and thus we are to deale with the motions of our hearts, wee are to labour to hauehave them ſanctified, and rightly ordered, and know we that according to our affections, ſo ſhall wee profit both by the workes and word of God: many ſee the wonderfull workes of God,Note. and heare his word, with others, and yet profit not as others doe, becauſe the Lord hath not giuen them the like good affections; when therefore thou ſeeſt the iudgements of God, on any place, or perſon, or heareſt his word, pray that the Lord would fill thine heart with holy affections and the Lord ſo doing without queſtion: thou ſhalt profit by the ſame.
Marke further that our Apoſtle to his exhortation (ſet your affections on things which are aboue) addes a dehortation from ſeting our affections on things which are on the earth.
Hence it is cleere that we cannot mind and affect things Doct. 3 aboue, and the things on the earth both together,We cannot mind & affect things heauenly and things earthly both toge…her. it is not poſſible that our care, deſire, louelove and liking ſhould be ſete on thinges aboue and thinges on the earth both at one time, Phil. 3.19.20. the Apoſtle makes a flat oppoſition betweene minding earthly things, and hauing our conuerſation in heauen, as it becommeth true beleeuers: let no man then deceiue himſelfe and ſay, Ʋſe. or thinke that he may minde or affect things aboue, and earthly things together,They decciue themſelues who thinke they may earneſtly ſeeke after earthly things, and yet minde and affect things heauenly. it is as poſſible to looke vpward, and downeward both at once, yea, know wee that it is a dangerous thing by hot and earneſt purſuit to ſeeke after earthly things, though it be by good and lawfull meanes, that greedy hunting after them, will make vsus ſettle on our dregs, ſo as in time we ſhall looke for no other happines but in them. Indeed we may vſe the world, and the things of the world, but it muſt bee according to the rule of the Apoſtle, 1. Cor. 7.31. as though we vſed them not, and ſo as they may help vsus forward in our trauell towards heauen, and ſo as our harts be not enſnared with any thing in the world; yea we may vſe the things of this world ſomtimes for delight, yet in our lawfull delitght in them,Note our chiefe ioy muſt be at the right hand of God in Heauen. And now to ſpeake ſomething that may tend to withdraw our hearts from the world and the things of the world, to which they are euen wedded, and will hardly heare of any diuorce, yet to this purpoſe conſider,A motiue to withdraw our hearts from the world and the things of it. we only the condition of the things of this life, that they are things tranſitory, and of ſmall continuance, this being well conſidered is of weight & able to diſſwade any one that is endued but with common ſence, from wedding his mind to thē, for who is it, but he that hath his eies ſhut vp, & cannot ſee things that differ, knowing that he hath but a ſhort time to enioy the things of this life, and the things themſelues vaniſhing and flitting away as a ſhadow, that will make account of them as his owne, and promiſe himſelfe any long time in them, it was the fooliſh conceit of the rich man, Luk. 12, 19. Soule thou haſt much goods layd vp for many yeeres, liue at eaſe, eat, drinke, and take thy paſtime, he thought hee had a perpetuity in his goods, but what was the anſwer of God to him, thou foole, &c. and indeed what greater folly? what more wilfull madnes can there be then this? for a man to giuegive his heart ouer to ſuch things, as are ſhut vp in a vapour a ſhadow, a puffe of winde, a bubble, or (ſuch is mans life) which when they continue the longeſt, are but as a ſpanne long, cut off by death, ſhort and momentary; Oh then let not our ſoules (which we hope ſhall liue with the Lord, for euer) be ſo abaſed, as to be ſet on vaniſhing, and tranſitory things, but let them be raiſed vp to meditate, minde and affect the things that laſt for euer, euen the things found in Ieſus Chriſt, now ſitting at the right hand of his father in heauen.