Exposition of Colossians, Sermons · Chapter 1 · Verse 21
Ver. 21.22.VER. 21. And you which were in times paſt ſtrangers and enemies, becauſe your mindes were ſet in euill workes, hath he now alſo reconciled.
22. In the body of his fleſh through death, to make you holy and vnblameable, and without fault in his ſight.
In theſe words the Apoſtle applies that which hee hath generally ſaid of reconciliation in ver. 20. to the Coloſſians in ſpeciall, affirming that they in particular, were reconciled to God by the death of Chriſt, that is the propoſition laid downe in theſe two verſes.
Now this propoſition is amplified by a deſcription of the Coloſſians, what they were before their reconciliation, (namely) ſtrangers and enemies, and you which were in times paſt ſtrangers & enemies: together with the proper ſeat and ſubiect of that enmity (namely) their minds, and that not in the eſſence and ſubſtance of their mindes, but in the qualitie of them, that their mindes were ſet in euill workes ill affected.
The ſecond amplification of the propoſition is in the verſe 22. from the ende of their reconciliation in theſe wordes, to make you holy and vnblameable, and that before him, in his owne ſight, theſe are the generall parts of theſe two verſes.
I will firſt ſtand on that part of the Apoſtles propoſition that is laid downe in the verſ. 21. together with the deſcription of the Coloſſians, before their calling and conuerſion: you which were ſtrangers, Interpretation.that word is metaphoricall, and is put to ſignifie a ſpirituall ſeparation and alienation from God. That the Coloſſians before their conuerſion, were as ſtrangers vntounto God, in reſpect of ſpirituall communion, that they had as it were nothing to doe with God, nor he with them, in regard of any ſpirituall bleſſing and comfort promiſed to his children, ſo doth the Apoſtle expreſſe it in the ſtate of the Epheſians, cap. 2.12. that they were aliants from the common wealth of Iſrael, and were ſtrangers from the couenants of promiſe, and had no hope, and were without God in the world; and makes it further cleare by oppoſition, ver. 19. that to be ſtrangers is to hauehave no fellowſhip with him, either publique or priuat, enemies, that is, ſuch as did hate God, and were hated of God for ſinne.
How can it be that any ſhould hate God the chiefe good yea, goodneſſe it ſelfe? Objection.
The wicked hate God, not ſimply as he is God, Anſw. and the chiefe good, but as he is a Iudge and a ſeuere puniſher of ſinne, and as the guilty malefactor doth hate the Iudge, not as he is a man, good, liberall, &c. but as he is a iuſt ſentencer of his euill deeds, (ſaith he) thar is, God the Father, (reconciled) that is, actually and effectually, by communicating vntounto you the vertue of the death of his Son. Thus then the words are to bee conceiued: And euen you Coloſſians, who in times paſt were eſtranged from God, in regard of ſpirituall communion, yea, were ſuch as hated God, and were hated of God, hath God the Father now actually and effectually reconciled.
The firſt thing that wee hauehave heere to marke, is, that the Apoſtle doth not content himſelfe to deliuer the generall doctrin of reconciliation between God and his choſen, but he doth in particular apply it to the Coloſſians, and ſaith, euen you hath he reconciled.
Doct. 1 Generall doctrines muſt be applied particularly. 1. Tim. 4.2.Hence wee may gather, that generall doctrines taught out of the word, muſt bee particularly applied to the hearers for their comfort or reproofe, or to profitable vſe for their edification, we finde it the Apoſtles charge to Timothie, not onelyonly in generall to preach the word, to open and publiſh the ſecrets of the Goſpell, but to bee inſtant in improouing, rebuking and exhorting, with all long ſuffering and doctrine, Tit. 2.15. theſe things ſpeake, and not onelyonly ſo, Reaſons. but exhort and rebuke with all authoritie; the reaſon & ground of this is twofold.
Firſt, becauſe the Lord hath ordeined the preaching of his worde, not onelyonly for the edification of the vnderſtanding, and for the information of the iudgement and bettering in knowledge: but for the reformation of the heart and life, that the heart alſo may be ſtirred vp to a louelove of God and an hatred of euill, & that eſpecially, bicauſe in all diuine and holy exerciſes, the heart and affections, both by naturall corruption and Satans ſuggeſtion are moſt wayward and vnruly; it is an eaſie matter to bring the body, and not ſo hard to attend & to conceiue the doctrine deliuered, but to bring into captiuitie eueryevery thought to the obedience of Chriſt, as the Apoſtle ſpeakes, 2. Cor. 10.5. that is a matter of great hardneſſe and difficulty, and therfore the truth muſt not onelyonly be taught in generall, but it muſt alſo be applied in particular, that the power of it may be felt to a thorow reformation.
Againe, ſome of the hearers of the word are in their naturall blindneſſe and hardneſſe, ſome are poſſeſſed with a ſpirit of ſlumber faſt aſleepe in their carnall ſecuritie, others ſhroud themſelues vnderunder hypocriſie, and therefore they muſt be dealt withall, no… onelyonly with plains and euidence of truth, but with powerfull application of that truth, and earneſt importunity; that the ignorant may be informed, the ſenceleſſe and ſecure may be rowſed, and the hypocriticall made to ſee their ſin.
Is it ſo that generall doctrine muſt be particularly applied Vſe. 1 to ſome profitable vſe, ſurely,Hearers of the word muſt ſuffer inſtruction and reproofe as iuſt occaſion is offered to the teacher. then the hearers muſt ſuffer both teaching, inſtruction, and alſo reprehenſion, and correction as occaſion is offered to the teacher, they muſt not ſtart aſide when the word is opened and applied to their iuſt reproofe, ſhew…ing them their ſinnes, or threaning iudgements againſt them for their ſinnes, men muſt heare with willingneſſe and patience the word of iuſt reproofe and not quarrell with the affection of the ſpeaker, when they are iuſtly taxed for their ſinnes. If they do, it is not onelyonly an argument of a ſpirituall phrenſie, but of Gods iudgements imminent and ready to fall vponupon them when they cannot abide to be touched, but wil hauehave Preachers ſpeake pleaſing and flattering things vntounto them, this iniquitie, ſaith the Prophet Iſaiah. 30.13.14. ſhall be vntounto them, as a breach that falleth, both ſuddenly and remedileſſe, without all hope of recouery, like the breaking of a potters pot, which is broken without pittie, and in the breaking thereof is not found a ſheard to take fire out of the hearts, or to take water out of the pit.
And conſider wee,Note. that the word truely taught and applied neuer returnes emptie, for if it worke not godly ſorrow and amendment, certainely, it workes, hardneſſe and impenitency. It is either the ſauour of life to life, or the ſauour of death to death, and remember withall what Salomon hath ſaid, Prouerb. 28.9. that hee that turneth away his eare from hearing the Lawe, euen his praier ſhall bee abhominable. Hee that refuſeth to heare God ſpeaking in his accuſing, condemning and threatninge Law, the Lord in iuſtice will turne away his eare from his praier, and his praier doth incenſe the Lord to wrath Vſe. 2 aginſt him.The Miniſter of God may apply the promiſes of the Goſpell to particular beleeuers. Learne wee then to ſubmit our ſelues to bee taught the truth, and to be rebuked for any thing that is a miſſe in vsus.
Secondly is it ſo, that the word muſt not onelyonly bee generally taught, but particularly applied, ſurely, then the miniſter of God may lay the indefinite promiſe of the Goſpell to the heart of eueryevery particular man for his comfort, and aſſure him that he beleeuing them, hee ſhall be ſaued.
Object. Yea but ſaith the Papiſt eueryevery man is a liar, & may both deceiue, and be deceiued, & the miniſter telling may erre, how doth either the miniſter know that the man to whom he ſpeakes is of the number of the elect? or how can the man be certaine that the miniſter miſtakes not, when hee doth aſſure him of his ſaluation.
See how theſe enemies of the grace of God and of the word of his grace would fame ſhift off the plaine euidence of the word, to hold the people in ſuſpence and doubt of their ſaluation.
Anſw. It is not to the purpoſe, whether the miniſter know that the man to whom hee ſpeakes be in the number of the elect, the miniſter doth not, neither is he to aſſure any man of his ſaluation, but vponupon condition of beleuing, hee doth onelyonly apply the generall promiſes of the word to eueryevery man particularly vponupon condition of beleeuing. After this manner, the Goſpell ſaith, whoſoeuer beleeues ſhall be ſaued, the application of the miniſter is this, therefore beleeue thou Iohn or Thomas and thou ſhalt be ſaued, and this is in effect, as if Chriſt himſelfe ſhould ſay vntounto him, beleeue thou, and thou ſhalt be ſaued: for to his miniſters hee hath committed the worde of reconciliation: 2. Corin. 5.19. and ſo any man finding true faith in himſelfe, (as he may finde it vponupon due examination as the Apoſtle hath made cleare 2. Cor. 13.5. proue your ſelues whether ye are in the faith. Examine your ſelues: know ye not your own ſelues, how that Ieſus Chriſt is in you, except ye be reprobates?) he may bee aſſured of his owne ſaluation.
The next thing wee hauehave to marke is this, the Apoſtle ſaith the Coloſſians were in times paſt ſtrangers and enemies but now they were reconciled from this difference of times we may conclude that there is an intercourſe & ſucceſſiue change not onelyonly in thinges naturall,Men may be changed in reſpect of their ſp r…tuall condition. but alſo in things ſpirituall and ſupernaturall, men may hee changed in reſpect of their ſpirituall condition, and of children of wrath by nature, they may bee made the ſonnes of God, and heires of life and ſaluation, a point plainely taught by Gods effectuall vocation and calling of men out of the kingdome of darkeneſſe into the liberty of Gods children and not onelyonly cleare from this text but by many other places of Scripture Rom. 6.11. ye hauehave beene ſeruants of ſinne, but ye hauehave obeied from the heart vntounto the forme of the doctrine whereunto ye were deliuered, Epheſ. 5.8. yee were once darkeneſſe, but now are light in the Lord. If any man be truely called out of the ſtate of nature into the ſtate of grace, he can vponupon his owne experience iuſtifie this truth, that the ſpirituall condition of men may in time be changed, and the ground of this is, Gods eternall purpoſe Reaſon 1 of ſauing ſome for whom he hath before al times appointed to life and ſaluation, them he will in time call & bring home to himſelfe Rom. 8, 30. whom he predeſtinate them alſo he called, and whom he called them alſo he iuſtified, and whom he iuſtified, them alſo he glorified. Other ſheep I hauehave, which are not of this fold, them alſo muſt I bring ſaith our Sauiour Iohn. 10.16.
This being ſo that the Lord in time will bring home his wandring ſheepe into his ſheepfold, Vſe. and draw them that are far off neere to himſelfe,We muſt take heede of vntimely cenſure and raſh condeming ſuch as are yet vncalled and vnconuerted. it ſerues to reprooue the prepoſterous and raſh iudgement of ſome who are ſo bold as to ſtep vp into Gods chayre, and to giuegive their deffinitiue ſentence of ſome wicked & vngodly men & to pronounce them …eprobates and vtterly caſt away, we muſt take heede of this boldneſſe, and know that we are not to deſpaire of the finall ſtate of any wicked man, vnleſſe his ſinne bee againſt the holy Ghoſt (which we can hardly know and diſcerne) for the Lord can and will in his appointed time call him home if he belong to his election. Paul his example may be in ſtead of many, how was he eſtranged from God? and how farre was he carried in fury and bloud thirſty cruelty againſt the Church of God Acts 9.1. it is ſaid, he breathed out threatnings: and his owne confeſſion is, Gal. 1.13. that he perſecuted the Church of God extreamely, and waſted it yet afterward it pleaſed God to call and conuert him, and of a violent bloudy perſecutor to make him an excellent and famous preacher, in this example the Lord hath taught vsus to expect with patience the conuerſion of rebellious ſinners, knowinge this, that God can call and conuert when hee will, and whome he will, he calls labourers into his vineyard, ſome at one houre, and ſome at another, Mat. 20. it is therefore S. Pauls leſſon to Timothy, 2. Tim. 2….25. and it muſt be ours, that wee ſuffer euill men patiently, that are cureable, in whome there is any hope proueing if God at any time will call them to repentance, and God can and wil in his good time bring home his choſen, be they neuer ſo farre ſtrayed from him, therefore take heede of vntimely cenſure and raſh condemning any man yet vncalled and vnconuerted.
Now in that the Apoſtle ſaith that the Lord had nowe actually reconciled the Coloſſians being ſometimes meer Doct. 3 ſtrangers and enimies, wee may further gather, that Gods elect,Gods elect in regard of election are beeloued of God being yet vncalled. though for the preſent they be vncalled, yet euen then in regard of election they are within the compaſſe of Gods louelove. For why? the Lord will in time call them, and actually reconcile them to himſelfe as he did the Coloſſians and that doth plainely proue his precedent and foregoing louelove towards them, that hee loued them beefore their effectuall calling, euen when they were ſtrangers and enimies: yea the Lord embracing his choſen in Chriſt … the Apoſtle ſaith,Eph. 1.4. beefore the foundation of the wo…de though they make defection, and be eſtranged from him, yet he changeth not vponupon them, he onelyonly hates their ſinne but ſtill loues them. Hence it is that the Apoſtle ſaith, that God ſets out his louelove,Rom. 5.8. makes his louelove towardes his elect knowne, yea he makes it knowne both to them and to all the world, that hee loued them euen, while they were yet ſinners, in that he gaue his ſon Chriſt to die for them, and S. Ioh. 1. epiſt. 4.9. ſaith. In this appeared the louelove of God towards vsus, becauſe God ſent his only begotten ſonne into the world, that we might liue through him, his louelove was toward his choſen before, and in this was it manifeſted, that he ſent his only begotten ſon into the world, & euen then whē we loued not him but were yet in our ſins he loued vsus.
The reaſon and ground of this is from the immutability of God, with whom is no variablenes, Reaſons. neither ſhadowing by turning, and his louelove is eſſentiall and of the ſame nature with himſelfe,Iames 1.17. and therfore theſe whom he hath loued from all eternity and in lou… elected and appointed to life and ſaluation, them he doth imbrace in his louelove for euer. It is not their enmity towards him that can make him turne away his louelove from them in regard of election, and thus the Apoſtle reaſoneth,Rom. 11.28. that the Iewes as concerning the Goſpell were enemies, but as touching the election, they are beloued for their Fathers ſakes, for ſaith he ver. 29. the gifts and calling of God are without repentance. The Lords louelove either in gifts or calling is vnchangeable.
But will ſome ſay, are the elect of God as yet vncalled,Ob. and as yet ſtraungers and enemies within the compaſſe of Gods louelove, then it ſeemes their perſons and workes are pleaſing vntounto God before their conuerſion, and that is agreeable to popiſh doctrine▪ that is a thing they much contend for and ſtand vponupon.
For anſwer to this wee muſt learne to marke a different d…gree of the Lords louelove extended towards his choſen, Anſ. in it ſelfe it admits neither more nonleſſe, but as it is reached out towards Gods choſen, there bee indifferent degrees of it for they are loued of the Lord before their calling as the elect of God onelyonly knowne to him ſo to be,Note. and in time to bee called with that degree of louelove that is proper to the elect vncalled, but when they are called and iuſtified, then they are loued with a further degree of his louelove euen to an actuall acceptation of their perſons and good works as pleaſing vntounto him in Chriſt, they beeing ingrafted into Chriſt their perſons and good workes are actually accepted as pleaſing to God in and through Chriſt, and ſo it remaines a truth that the choſen of God yet vncalled in regard of election are loued of God though not with that degree of his louelove, it pleaſeth him to vouchſafe to them that are actually called.
This may be to eueryevery one that hath had teſtimony of Gods ſpecial louelove towards himſelfe a ground of exceeding great comfort? Vſe. for why? is it ſo that Gods choſen are loued of God from all eternity,A ground of great comfort to ſuch as hauehave teſtimony of Gods ſpeciall louelove towards them are men when they are vncalled within the compaſſe of that louelove of the Lord? then whoſoeuer hath had a true taſte and teſtimony of Gods louelove towards him, may bee comforted with full aſſurance that that louelove ſhall continue for euer, doth the Lord ſtill louelove thoſe whom he hath elected though they be as yet eſtranged from him and doe not know his louelove and will hee in time make knowne that louelove of his to them in their reconciliation to himſelfe? And will his louelove then euer faile thoſe to whom it hath beene manifeſted and teſtified in ſpeciall manner? it is not poſſible, though the Lorde for the preſent may ſeeme to hide his face from thee, yet if euer thou haſt had any pledge of his ſpeciall louelove towards thy ſelfe, comfort thy ſelfe, thou maiſt be aſſured his louelove will neuer forſake thee, his louelove is eternal and neuer changeth, and vponupon former experience of it, thou maiſt reaſon thus for thy comfort, the Lord hath formerly teſtified his louelove towards mee, therefore he will ſtill continue to louelove me, he will be good vntounto me, becauſe he hath beene good, and adde one teſtimony of his louelove and mercy to another to his firſt, a ſecond, to the ſecond a third, and ſo euer one mercy to another and one meaſure of louelove to an other, this Dauid knew well, and therefore hee intreated the Lord to bee good vntounto him, becauſe hee had beene good Pſalm. 4.1. thou haſt ſet mee at liberty when I was in diſtreſſe, and therefore ſtill hauehave pitty vponupon mee,Pſal. 4.1. and this was the ground of Dauids comfort, and this may ſtabliſh thy heart alſo with comfort, if euer thou haſt taſted the ſweetneſſe of the Lords ſpeciall louelove thou maiſt with cheerfull heart ſay. O Lord bee good vntounto mee not becauſe I hauehave beene a good ſeruant of thine, but becauſe thou haſt beene a good God of mine. If thine obedience were to be the argument why the Lord ſhould bee good vntounto thee then (though thou beeſt a faithfull ſeruant of God) yet doubtleſſe in conſcience of thine owne ſinne, thine heart would faile thee, but the argument is to bee the Lords former goodneſſe and louelove expreſſed towards thee, and this is a ſure argument that will neuer deceiue thee, the Lord hath beene good, therefore hee will ſtill and euer be good, thou haſt had experience of his louelove, therefore build vponupon it, his louelove ſhall neuer faile thee, let vsus meditate and thinke vponupon this ground of comfort, in time of need wee ſhall finde much ſweetnes in it.
The next thing wee hauehave to marke as a ground of further Doct. 4 inſtruction is this,A ſtranger to God is an enemy to God. the Apoſtle doth couple and conioyne theſe two together ſtrangers and enemies, hence wee are taught that a ſtranger to God is an enemy to God they euer go together, it is not betwixt God and man as betwixt man and man, one man may be a ſtranger to another, yet not an enemy, but if thou be a ſtranger to God,Mat. 12.30. thou art an enemie to God. Chriſt himſelfe hath taught the trueth of this, he that is not with me is againſt me, ye he makes it a reciprocall propoſition, and true backe againe, for ſaith hee, Marke 9.40. hee that is not againſt vsus is on our part: whence we may eaſily conceiue the reaſon of it why a ſtranger to God is an enemy to God, becauſe by the teſtimony of our Sauiour there is no medium between them, no middle condition betweene a ſtranger to God and an enemy to God, he that hath not communion with God (which in deed) is to be a ſtranger vntounto him, he hath it with the Deuill, yea luke warme profeſſors ſuch as the holy Ghoſt ſaith are neither hot nor cold Reuel. 3.15. which ſeeme to hold a middle condition, in deed and truth rightly conſiderered in that they are lukewarm they hauehave fellowſhip with the deuill, and ſo muſt needs, ſo far forth as they are luke-warme be enemies to God, and this ought to teach vsus to take heed how we be alwaies eſtranged from the Lord.
Some the holy Ghoſt hath noted out as great ſtrangers Vſe. 1 to the Lord, and ſuch as are gone farre away from him as riotous perſons,We muſt take heed we be not any way eſtranged from God. Luk. 15.13. drunkards and ſuch like, theſe (without queſtion) are at open defiance with the Lord, their behauiour ſhewes it, they bend their tongue like bowes as ſaith the Prophet Ieremie 9.3. and ſhoot out their arrowes, bitter and blaſphemous words againſt God.
Wee muſt not onelyonly take heed of this that we become not ſuch ſtrangers as theſe who are at open warre with the Lord, and can iuſtly looke for nothing, but that the Lord ſhould deale with them as with his profeſſed enemies, euen come downe in iudgement vponupon them, hew them in peeces, and giuegive them their portion with hypocrites, we muſt not onelyonly take heede of this great ſtrangenes and open hoſtility, but beware that thou turne not ſo much as thy foot from the Lord, keepe thy ſelfe at home with him, frequent his houſe and come often to his table where thou maiſt hauehave familiar communion with him, for as wee count him a ſtranger who ſeldome or neuer comes home vntounto vsus.Note. So is he a ſtranger to the Lord who often abſents himſelfe from his houſe, & ſeldom or neuer comes to his table, & in that wilful ſtaying himſelfe from the houſe & table of the Lord he becomes an enemy to God, and takes vp a banner againſt him, which is little thought on by many perſons, who ofttimes vponupon no occaſion abſent themſelues, & ſeldome, ſcarce once in a yere or two come to the Lords table, if a man ſhould ask ſuch perſons whether they louelove God or no, they would ſcorn the queſtion, but if they make anſwer it would be readily this, O yes they louelove the Lord, they would be ſorry elſe, but wilt thou vnderſtand ô thou vaine man whoſoeuer thou art, if thou wilt vnderſtand and conſider it aright, know thou art an enemy to God, whatſoeuer thou ſaiſt to the contrary, thou art a ſtranger vntounto him, thou haſt not that familiar and comfortable fellowſhip with God, that his people hauehave in his houſe, and the Lord holds thee a ſtranger, & conſequently an enimie vntounto him, & without repentance, will iudge & plague thee as one of his enemies, thinke vponupon it whoſoeuer thou art that haſt bin careleſſe in frequenting the houſe and table of the Lord; & remember the words of the holy Ghoſt himſelfe, If any withdraw himſelfe, Acts 10.38.my ſoule ſhall hauehave no pleaſure in him. If any withdraw himſelfe from the communion of Saints in the houſe of God, and ſo from communion with God himſelfe, he withdrawes himſelfe from vnderunder the ſpeciall prouidence of God, he is not vnderunder the ſpeciall tuition of the Lord, but only vnderunder his long ſuffering.
One thing more may hence be obſerued, we are to mark Doct. 5 that the Apoſtle ſpeakes not of the benefit of reconciliation alone,Together with Gods mercy towards vsus, we are euer to conſider our own miſery. but with it puts the Coloſſians in minde of their miſerable eſtate, in which they ſtood before they were reconciled, the concluſion hence may be generall (namely) this, that together with the mercy of God we are euer to conſider our own miſerie; the Lords bounty in any good bleſſing beſtowed on body or ſoule, ſhould euer bring vsus to a conſideration of our owne formerwretchednes, that is a rule of excellent vſe, the practiſe of it will make vsus truely humble, and truly thankfull to God for his mercy.
If the rich man who hath come vp of ſmall beginnings, Vſe. would but thinke of the Lords preſent bounty,It will make vsus truly humble, and truly thankfull to Gods mercy. Gen. 32.10. together with his owne former pouertie, it would make him in all humilitie and thankfulneſſe, to ſay with good Iacob, I am not worthy of the leaſt of all thy mercies, and all the trueth which thou hast ſhewed vntounto thy ſeruant, for with my ſtaffe came I ouer this Iorden, and now hauehave I gotten two bands. and if with the bleſſing of our apparell, wee did but conſider our own ſhame and ſin vponupon which apparell was giuen (for it came in vponupon the fall) it would pull down the pride of many in the world; here is a rule of direction for thee in reſpect of apparell.Note. Some ſay you can giuegive no ſpeciall direction what manner of apparell we are to weare, and of what faſhion our apparell ought to bee, how much lace, fringe, gold or ſiluer; &c. wee are to put vponupon our apparell. Indeed tis true, the Scripture doth not ſet down theſe particulars, but yet conſider thou with thy apparel, thine own miſery, ſhame and deſert by ſin, and that will roote out thy vaine delight in thy apparell; remember thy apparell is a badge of ſinne and the deſert of ſinne, and that will pull down thy pride, and make thee rather ſigh than ſwell with pride, as many do in reſpect of their apparell.
Come we to the ſeat and ſubiect of that enmity that was in the Coloſſians towards God before their reconciliation, (namely) their minds, & thoſe ill affected in theſe words, (becauſe your minds were ſet in euil works) the Apoſtles word in the original, here tranſlated (minds) doth ſignifie agitatiō or diſcourſe of mind & reaſon, wherby one thing is inferd vponupon another, as when the minde doth not ſimply apprehend, but deduce one thing vponupon another, that deduction is properly called foreign diſcourſe of mind & reaſon, & that is the Apoſtles word,Interpretation. whereby no doubt he would hauehave vsus to vnderſtand al the chief powers of the ſoule (namely) reaſon, will and affections, for as ſound and true friendſhip amongſt men ſtands not only in conſent of vnderſtanding, when men conceaue the ſame things true or falſe, but in actual conſent of wil and affections, & their enmity ſtands in the difference & diſſent of minds, will and affections, ſo is there enmity between God & men, when the minds, wils and affections of men are oppoſite and againſt the wil and wiſdom of God, therfore by the word (minds) we are to vnderſtand, reaſon, will and affections (were ſet) theſe words are not expreſſed, but yet they are implied, the Apoſtle ſpeaking of the Coloſſians in their naturall condition; for in ſaying (their minds in euill works) he doth therby giuegive vsus to vnderſtand, that their minds had not in them only that originall corruption, that is common to the regenerate & vnregenerate, (euen the moſt regenerate hauing originall ſin remaining in them) but that they had in thē actual ſinfulnes, as dulnes in their mindes, ignorance, obliuion, peruerſnes in their wills, frowardneſſe in their affections, and that the powers of their ſoules were wholy bent vntounto ſin, therfore the words may wel be rendred as they are, bicauſe your minds were ſet on euill works, & the meaning of thē is briefly this, bicauſe your reaſon, will & affections, had in them actual ſinfulnes, & were wholy bent & ſet vponupon ſin.
Now here firſt obſerue that the Apoſtle ſaith,Rom. 3.13.14 15.16.17.18. the Coloſſians were enemies to God, not becauſe their bodies were defiled with ſin, as that their throat was an open ſepulchre as he ſpeakes Rom. 3.13.14. their mouthes full of curſing and bitterneſſe, &c. though thoſe things no (doubt) were common amongſt them before their conuerſion, but becauſe their mindes were ſet on euill workes.
Hence we may gather that the beginning, and as it were Doct. 6 the head & fountain of all ſin is the mind,All ſinne begins in the minde. the inward faculties of the ſoule are firſt defiled, & from thence flow filthy ſtreames of all actuall ſinnes. It is a point taught by Chriſt himſelfe Mat. 15.18. that euill things which proceed out of the mouth, come from the heart, for out of the hart ſaith he, come euill thoughts, murders, adulteries, fornications, thefts, falſe teſtimonies, ſlanders: where wee ſee he makes the heart, vnderſtanding by that the inward powers of the ſoule, the root and beginning of all euill. Hence it is that the Apoſtle doth ſo often vrge renouation of minde, as Rom. 12.2. Be changed by the renuing of your minde, Eph. 4.23. Bee renewed in the ſpirit of your minde. Let vsus cleanſe our ſelues from all filthineſſe of the fleſh and ſpirit, 2. Cor. 7.1.and growe vp vntounto full holineſſe in the feare of God. And Dauid prayed Pſalme 51.10. that the Lord would create a cleane heart within him, and there is reaſon alſo to prooue this, that the firſt and principall ſeat of ſinne is the minde and ſoule, becauſe all actiuitie and motion, good and bad is from the ſoule, the body is but the inſtrument of the ſoule.
Vſe. 1 Firſt, this ſerues to diſcouer vntounto vsus the errour of the Papiſts,Confutation of the Papiſts. who teach that the firſt motions of the minde diſordered, euen the euill luſt and concupiſcence of the heart without conſent of will to accompliſh euill, is no ſinne, this cannot ſtand with the truth now deliuered, for if the minde and heart be firſt defiled, and from thence comes actuall ſinne, it muſt needs be, that the firſt motions of the minde to euill, and the laſt of the heart, though it be without conſent is ſinne, yea in the regenerate, and it may eaſily be prooued, for euen the hauing of an euill thought in the minde is repugnant and contrary to the Law of God, and a fruit of corruption it is, ſuch as we ſhould neuer hauehave had, if wee had ſtood in the ſtate of innocency, and therefore naught, and a ſinne.
Ob.Yea, but ſaith the Papiſts, we read, Iam. 1.15. that when lust hath conceiued it bringeth forth ſinne: marke (ſaith he) concupiſcence tempteth, and allureth by ſome euill motion, but that is no ſinne till it doth conceiue (that is) obtaine ſome liking of the will in giuing eare to it, and not expelling it.
To this I anſwer, Anſw. that the Apoſtle ſaith, not that concupiſcence is no ſinne till it hauehave conceiued, that is but their gloſſe which corrupt the text, but the Apoſtle makes a diſtinction betweene concupiſcence and actuall ſinne and ſaith, when it hath conceiued it brings forth actuall ſinne, (for ſinne brought foorth is actuall) and the Apoſtle ſpeakes of the degrees by which actuall ſinne is committed, as that at the firſt luſt enticeth, then followes conſent, and that conſent breakes out into action, action finiſhed brings forth death; and that is the meaning of the Apoſtle, and ſo it ſtill remaines a truth, that the firſt motion of the minde, and laſt of the heart to euill with conſent euen of it ſelfe is ſinne, though not in that height and kinde that outward actuall ſinnes are.
Secondly, is it ſo that eueryevery actuall ſinne is a ſtreame Vſe. 2 iſſuing from the corrupt fountaine within, namely,We are to keepe our hearts with all diligence. the minde and inward faculties of the ſoule, then it behooues eueryevery one to follow the councell of the wiſe man, Pro. 4.23 Keepe thy heart with all diligence for thereout commeth life.
And in the firſt place, we are to looke to the change and and renouation of our minds, & the purging of our hearts. It is to ſmall purpoſe, for a man to cleanſe his hand, his foote, his eyes, his tongue, &c. ſo long as his minde and heart remaine polluted and vncleane, there being a roote of bitterneſſe in the heart and minde, it will euer bee ſending forth bitter and vnſauorie fruits; yea, the greater and more excellent naturall gifts of minde, a man hath, as wit, capacitie,Note. &c. the fitter inſtruments hath hee for the committing of ſinne, if they bee not ſanctified; and therefore aboue all we are to looke to our hearts. And that we may ſo doe, we muſt not onelyonly ſee groſſe temptations, but labour to finde out our inward corruptions, and the priuy temptations of Satan laid againſt our mindes. The Apoſtle ſaith, 2. Cor. 2.11. wee must not bee ignorant of his enterpriſes, of his wiles and fetches, of his ſecret conueyance of ſinne into our ſoules. For example, when Satan cannot faſten vponupon vsus either by violence or fraude to doe wrong to our brethren in regard of their goods, yet euen then wee muſt not bee ſecure, but ſtand vponupon our guard, and ſpie out whether hee doth not caſt into our mindes, a ſecret liking of the goods of our neighbour, tickling and deluding our hearts, and cauſing them to wiſh, Oh would ſuch an houſe, ſuch a field, ſuch a plat of ground, ſuch a ſeruant, or the like were mine, for thus Satan will bee tempering with our hearts, and thus many times conuay ſinne into them, when wee ſee it not, nor thinke not of it, Saint Paul himſelfe thought not of the danger of this ſecret deſire of heart, till he came to behold himſelfe in the glaſſe of the laſt commandement, Rom. 7.7. we muſt therfore labour to finde out theſe priuy temptations, and fortifie, ſtrengthen and guard our hearts againſt them, and repell them, and not ſuffer them to enter. Men that looke not into their owne hearts, and finde not out the corruption of them, and watch not moſt narrowly ouer them, but onelyonly abſtaine from outward groſſe ſinne (as moſt men if they come ſo farre thinke all is well) the Lord many times deales with them proportionably, euen in this life he layes his heauy hand vponupon the inward ſoule,Rom. 1.28. and torments the minde when the body is neither ſicke nor ſore, for it is iuſt with the Lord, wherein we ſinne therein to puniſh vsus. As the Heathen regarded not to know God, ſo the Lord in his iuſt iudgement gaue them vntounto a reprobate minde to doe thoſe things which are not conuenient, as their ſinne was in their mindes, ſo his puniſhment ſeazed and ſettled vponupon their mindes. Let this ſtirre vsus vp to labour to ſearch our owne hearts, and to finde out the priuy aſſaults of Satan layd againſt them, and to arme our ſelues againſt them. The next thing wee hauehave to marke, is that the Apoſtle ſaith, their mindes were ſet in euill workes, or were in euill, their mindes were as it were hem'd in and encloſed with ſinne before their conuerſion.
Doct. 7 Hence wee are taught, that ſuch are yet vncalled, and are not actually reconciled to God,Such as be yet vncalled and not actually reconciled to God, are in the greateſt bondage that may be. they are in the greateſt bondage that poſſibly can be, their mindes and all the inward powers of their ſoules are enthralled in the bondage of ſinne, which is the greateſt bondage that can bee, for why? euen a gally-ſlaue vnderunder the Turke, though hee bee in extreame hard ſeruitude and bondage, yet his minde may bee at libertie, free from the chaines of ſinne, but he that is vncalled, & yet in his naturall ſtate, his mind is fettered and chained with ſinne, ſo as he cannot thinke, will or affect any thing but ſinne, and this ought to bee conſidered, both to teach ſuch as are called out of the ſtate of their naturall bondage into the libertie of the ſonnes of God, to be thankefull to God for his mercy, Vſe. and to ſtir vp others to haſten by all good meanes out of that miſerable thraldome,Thankfulnes to God for deliuerance out of that thraldome, & care to haſten out of it being in it. Motiues to that purpoſe. and that they may hauehave a true apprehenſion of their miſery, and be ſtirred vp to haſten of it: let them conſider theſe few things.
Firſt, he that is in his naturall ſtate is a ſlaue to God himſelfe, and that is cleare by his ſlauiſh feare, for hee cannot feare God as a childe of God.
Secondly, he is a ſlaue to good men, ſuch as feare God, and in whom the graces of God appeare, they hauehave and holde a kinde of ſoueraignty ouer him, it is euen as hell to him to be in their company.
Thirdly, he is a ſlaue to the world, and to the creatures in the world, as the couetous man to his gold, ſome to the ſtarres, ſome to daies, as forſooth, this is a diſmall day, and therefore they may not take in hand any buſineſſe that day, ſome to the flying of a crow, the croſſing of an an hare, and the like.
Fourthly, hee is a ſlaue to himſelfe, either to his body, as the glutton and drunkard, or to the paſſions of his ſoule, as luſt, anger, enuie; or to his conſcience, and that in reſpect of accuſation, teſtimonie and torment, his conſcience accuſing for ſinne, maketh him thinke eueryevery thing elſe doth accuſe him, as the birds and ſuch like; his conſcience giuing teſtimonie to the trueth, many times againſt himſelfe, as Moſes ſaith, their God is not as our God,Deut. 32.31. euen our enemies being iudges, his conſcience tormenting him, ſo as many times it makes him his owne butcher.
Theſe things well conſidered they are able to mooue any man, and will indeed mooue him that belongs to God to looke about him, and if he finde himſelfe in his naturall ſtate, to haſten out of it, & that we deceiue not our ſelues, as many doe thinking they are deliuered from their naturall ſtate, when they are not, let vsus examine our ſelues by this one rule.
See whether thou haſt ſuffered an holy and heauenly violence, in reſpect of thy beſt pleaſing ſinne, to which thou art moſt naturally enclined: if thou find that the ſpirit of God working by the word, hath drawen thee from vnderunder the power and tyranny of that ſinne, that thou haſt not now ſuch pleaſure in it, but thou doeſt ſtriue againſt it, and auoide occaſions leading vntounto it, then thou art entred into the way of life.
But if thou finde thy ſelfe held in that ſnare of the Deuill,2. Tim. 2.26. as the Apoſtle ſpeakes, at his will, that ſo ſoone as occaſion is offered, thou doeſt apprehend it, and that with much pleaſure and delight, then ſurely I can giuegive thee no comfort, but let thee vnderſtand that Cain and Iudas were as neere heauen as yet thou art. Let this be thought on and remembred.