Exposition of Colossians, Sermons · Chapter 1 · Verse 23
VER. 23. If yee continue, grounded and ſtabliſhed in the faith, and bee not mooued away from the hope of the Goſpell, whereof ye hauehave heard, and which hath beene preached to eueryevery creature which is vnderunder heauen, whereof I Paul am a Minister.
The relation of this verſe, to the former ſtands thus, if yee continue in the faith, yee ſhall bee ſet in the ſight of God holy and vnblameable, therefore continue in it, and ſo it alſo containes the firſt argument, by which the Apoſtle labors to perſwade the Coloſſians to continuance in the faith taught by the Goſpell,The fourth part of this chapter an exhortation to continue in the true faith. for there begins the fourth part of this Chapter, containing an exhortation to continuance in the faith; vrged by ſundry arguments to the end of the chapter, and the firſt argument is this.
If ye continue in the faith, yee ſhall obtaine the end of your faith, the ſaluation of your ſoules and this is not barely propounded, but amplified by the manner of continuance, in theſe words, grounded and eſtabliſhed, and further cleered by the proper paſſion, or by the property of ſuch as are grounded and eſtabliſhed, that they ſuffer not themſelues to bee mooued away from the truth in the next words, (and bee not mooued away from the Goſpell. Then followes the meanes how they came to hauehave that hope of the Goſpell (namely) by hearing the Goſpell preached, and leaſt they ſhould except and ſay, the Goſpell that wee heard, wee heard it onelyonly of Epaphras our Miniſter, and wee may doubt whether it bee the true Goſpell of Chriſt or no. This obiection the Apoſtle preuents by two arguments.
That firſt it was the ſame that was preached throughout the world.
And ſecondly, the ſame that Paul preached, and wherof he was a Miniſter: which hath beene preached to eueryevery creature, which is vnderunder Heauen, whereof I Paul am a miniſter. Come we to the word of this verſe,Interpretation. as they are layd downe by the Apoſtle, and firſt of theſe words (if ye continue grounded & ſtabliſhed in the faith) the conditionall note (if) doth not heere imply doubting in the Apoſtle of the continuance of true beleeuers in their faith, as of an vncertaine euent, but the excellency and difficulty of their vndoubted continuance, and the Apoſtles earneſt deſire of the ſame & that appeares in that he therunto perſwades by many arguments,Phil 3.11. we finde the word ſo vſed in many places of the Scriptures. Looke one for many, if by any meanes I might attaine vntounto the reſurrection of the dead. The Apoſtle doth not there doubt of his reſurrection, but by that conditionall note makes it knowne, how excellent a good thing it was, and how exceeding much of him deſired.
In the Faith] By Faith we are to vnderſtand the gift of Faith, together with the matter of it (namely) the doctrine of Faith the Goſpell, for the Apoſtle heere ſpeaks of the gift of Faith, with reference to the doctrine of Faith, as hee explaines himſelfe in the next words (hope of the Goſpell) (grounded and eſtabliſhed) the wordes are Metaphoricall, borrowed from knowne things. The firſt from an houſe built on a ſure foundation. The ſecond from ſuch as doe ſitte faſt in a ſure ſeate, to ſignifie the firme and conſtant reſolution and condition of true beleeuers, thus then the words are to be conſtrued and conceiued.
If ye continue firme and conſtant in faith wrought in you by the Goſpell.
Now for the ground of the firſt inſtruction, wee are to marke that the Apoſtle verſ 4. ſaid, he heard of the Faith of the Coloſſians, and heere hee perſwades them to continuance in Faith, the generall concluſion following hence, is this.
Doct. 1 That we muſt not onelyonly beginne well, but we muſt alſo continue in goodnes to the end.We muſt not only beginne well, but alſo continue in goodnes.
The Lord doth require vsus, that we not only like of good and godly motions for a time, and after ſuffer them to vaniſh, to be quenched and dye in vsus, but that we ſo beginne that wee may continue, and ſo continue in goodneſſe that we may indure to the end. To this purpoſe we find many exhortations, as quench not the ſpirit, Stirre vp the gifts that are in you as fire is ſtirred vp with blowing,1. Thef. 5.10. 1. Cor. 6.13. and ſtand faſt in the Faith, the equity and reaſon heereof is twofolde.
Reaſon. 1 Firſt, becauſe the Lord reſpects the fruit, and not the bloſſome, he calls himſelfe Alpha & Omega, the beginning and the end in many places of the Reuelation, and therefore hee requires a good ende as well as a good beginning.
Secondly, it is the property of true vertue not onelyonly to Reaſon. 2 begin well, but alſo to end well. Paul blames the Gallathians cap. 3.3. that hauing begun in the ſpirit would bee made perfect by the fleſh, and our Sauiour ſhewes what ſhame it is to him that begins to build and cannot finiſh his worke, Luke 14.30. this man began to build and was not able to make an end.
To beginne well and not to continue brings ſhame and therefore it is no true vertue, for the crowne of that is glory not ſhame.
Before we come to vrge this duty, it will not be amiſſe to ſhew ſome ſpeciall meanes how wee may continue in goodneſſe begun in vsus, for the meanes to that purpoſe are not onelyonly generall, as diligent hearing and reading of the word, prayer, Sacraments, conference, good company, &c. but alſo more ſpeciall, ſuch as ſerue peculiarly for the continuance and preſeruation of ſome particular grace begun in vsus, for example.
A ſpeciall meanes for continuance of humilitie begun in our hearts,Special means for continuance of humilitie begun in vsus. is a continuall meditation of our own vilenes and corruption, a looking on the good things of other men as well as on our owne good things, Philip. 2.4. A conſideration of our owne groſſe ſinnes.
A through examination without partiall affection of the reports other men make of vsus.
So a ſpeciall meanes to continue louelove to the worde of God when it is begun in vsus,Special means to continue louelove to Gods word begun in vsus. is
Firſt to labour to hauehave a liuely ſence and feeling of the ſweeteneſſe of the word. For the more we feele the comfort of it, the more wee ſhall bee enflamed with a louelove to it.
Secondly, to keep daily obſeruation of the accompliſhment of the trueth of it in our ſelues or others, either in the mercies of God promiſed to them that feare him, or in the iudgments of God threatned againſt the wicked.
Thus we finde that Dauids louelove to the word was increaſed and continued.Pſal. 119.96. I hauehave ſeen an ende of all perfection, but thy commaundement is exceeding large; then it followes in the next verſe, Oh how louelove I thy Law, it is my meditation continually. As if hee had ſaid, all things in the world, euen the moſt perfect come to an ende, but not on iot or tittle of the word of God faileth, but all is accompliſhed, oh therefore, how louelove I thy worde. I might thus goe on in many particulars, but by this that hath been ſaid, we hauehave ſome light giuen vsus, what ſpeciall meanes wee are to vſe for the continuance of any grace already begun in vsus.
Now touching the continuance of louelove to the worde, men hauehave need a litle to be rowſed, for now generally men begin to decline and to fall from their firſt louelove,Reuel. 2.4. as the holy Ghoſt ſpeakes. We ſee the truth is of ſuch maieſtie in it ſelfe, as it captiueth the hearts of very reprobates vntounto a liking of it, but it is only as a ſlaſh of lightning that comes, and is gone almoſt in a moment.Motiues to ſtir vsus vp to continue louelove to the word of God. That men therefore may be ſtirred vp to continue their louelove and liking of the word of God, let them conſider theſe two things.
Firſt, as it is not any ſinne, but continuance in that ſinne Motiue. 1 without repentance till death that brings damnation. So it is not any good in vsus, nor done by vsus that ſhall in mercy be rewarded, vnleſſe we continue in it to the end, only continuance in well doing (without totall or final falling from it) ſhall be crowned; be faithfull to the death, ſaith Chriſt to the Church of Smirna, Reuel. 2.10. and I will giuegive thee the crowne of life.
Againe, conſider that his condition is better that neuer Motiue. 2 begunne to doe well, then his who once begun, and then falls wholly from it. For that is like a relapſe into ſome great ſickneſſe, which wee know is moſt dangerous, it is the doctrine of Chriſt himſelfe,Mat. 12.45. that the laſt ſtate of that man is worſe then the beginning, and there is reaſon for it, for then followes hardneſſe, impenitencie, and a greater waight of condemnation, yea it is dangerous to fall from grace though it be but in part, it made Paul in doubt of the Galathians cap. 4.20. If then we would not looſe our labour, and miſſe our reward; if wee would not fall into ſuch a ſtate, as is farre worſe than if wee had neuer begun to doe well, bringing with it hardneſſe of heart, and greater condemnation, let as many as hauehave any louelove to the word, or louelove to their brethren, any zeale of Gods glory, or other grace begunne in them, labour by all good meanes to continue and increaſe in the ſame; ſhall the wicked bee more conſtant in wickedneſſe, then wee in the feare of the Lord? They ſerue the Deuill, their owne luſts, and their reward ſhall bee hell, and ſhall they bee more conſtant in the ſeruice of the Deuill, then we in the ſeruice of our gracious God? let it ſhame vsus, of this we ought to be aſhamed indeed.
The next thing wee hauehave to marke, is the order of the words of the Apoſtle, ſpeaking of the manner of continuance in the faith. He ſaith grounded and ſtabliſhed.
Hence wee are taught, that we muſt firſt be grounded in Doct. 2 Faith before we can be eſtabliſhed.We muſt firſt be grounded in faith before we can be ſtabliſhed in it. Firſt we muſt be firmly ſetled in the doctrine of the Goſpell, before we can bee ſtable and conſtant in the profeſſion of the Goſpell. For why? in common reaſon we know it to be true, that there is no conſtant ſtabilitie but vppon firme ground, an houſe or other building neuer ſtands ſtable and conſtant vponupon rotten ground, or on a ſandie foundation, and with this agrees that of Iames cap. 1.8. A wauering minded man is vnſtable in all his waies, the minde or heart beeing double and deceitfull, the whole courſe of the life is anſwerable, it behooues eueryevery one therefore to bee well grounded in the doctrine of the Goſpell, yea ſuch as are ignorant muſt bee content, and thinke it no ſhame in their olde age to learne the Catechiſme, and firſt grounds of religion, Vſe. & to perſwade the neceſſity of this duty, conſider with mee,Ignorant perſons muſt ſuffer themſelues to be catechiſed in their old age. that ſuch as are ignorant, and not well grounded in the knowledge of the trueth, they lie open as a prey to Atheiſts and Papiſts, wee ſee now the Papiſt gathers ground vponupon vsus, and no maruell, becauſe people are not well grounded in the truth, the Ieſuiticall deceiuers, and Romiſh rable, beſides their ſubtiltie of wit, wherby they are fit to deceiue, they ſet many faire collours vponupon their cunning perſwaſions,Seauen faire deceiuing colours of the Papiſts. as firſt Scripture, but that by addition, detraction, or ſome allegoricall ſenſe & gloſſe depraued; ſecondly, depth of learning, as Chriſt ſpeaks of the deepneſſe of Satan, Reu. 2.24. and that confirmed by reuelations; thirdly, great and glorious titles, of Apoſtolicall ſucceſſion and antiquitie; fourthly, humilitie in voluntarie ſubiection, and not ſparing the body, as wee read in the ſecond chapter of this Epiſtle 23. fiftly, fained and lying miracles, 2. Theſſall. 2.9. ſixtly, flattering and faire ſpeech, of which the Apoſtle ſpeakes, Rom. 16.18. Laſt of all, obſtinate ſuffering of death, wherein they much glory, and how ſhall a ſilly vnſtable ſoule withſtand theſe thinges, ſurely without the great mercy of God, it is not poſſible, therefore men hauehave need to bee well grounded: againe conſider ſuch as are not well grounded in the truth, they profit little, or nothing by ſermons, a ſermon to them is like a great loafe ſet before little children, they ſtand and wonder at the preacher,Note. but profit little or nothing by the word preached, and if they ſee ſome men of note fall from true religion, then they beg…nne to ſtagger, and are diſtracted into ſundry cogitations, and ſay there bee ſo many opinions as they knowe not what to hold, Peter playing the Iew, other Iewes diſſemble with him, yea Barnabas is brought into their diſſimulation alſo. Wee ſee then the neceſſitie of this duety,Gal. 2.13. that it is needfull to be grounded in the trueth. Let vsus therefore neuer reſt till we truly vnderſtand the grounds and principles of religion, and bee ſetled, and fully reſolued of the trueth of them, that ſo we may follow the truth in louelove of the truth, as the Apoſtle ſpeaks, Epheſ. 4.15. and that we may cheerfully embrace it, and conſtantly hold it both in life and death.
For the grounding of the next point, wee are to marke; the Apoſtle ſaith not, if faith continue grounded in you, but if ye continue grounded in the faith.
Hence I gather, that faith muſt not bee built, and as it Doct. 3 were ſet vppon our hearts, which as the Prophet ſaith,Faith muſt not be built on our hearts, but our hearts muſt be built vponupon faith, as a firm foundation. Ierem. 17.9. are deceitfull tottering ſeats, rotten foundations, but our hearts muſt bee built, and ſet vponupon faith as vppon a firme foundation, wee muſt riſe vp as a building riſeth from the ground vponupon the foundation of faith, (that is) vppon the doctrine of faith, vppon the doctrine of religion, and the feare of God taught and compriſed in the writings of the Prophets and Apoſtles, in which ſenſe it is ſaid in expreſſe tearmes, that the Epheſians were built vppon the foundation of the Apoſtles and Prophets. Eph. 2.20. (that is) vppon their doctrine, and Iude in his Epiſtle 20. exhorteth to build our ſelues in our holy faith, and the Apoſtle Paule taking his leaue of the Church of Epheſus, Acts 20.32. commendeth them to God, and to the word of his grace, which (ſaith he) is able to build further, &c. Theſe and many other places of like ſort do meet together in this point of inſtruction.
That our harts muſt be built vponupon the doctrine of faith, namely the Goſpell, yea generally vponupon the whole worde, as a ſure foundation, and not the word vponupon our hearts.
Some may ſay, how is that to be done? Queſt.
I anſwere, Anſw. firſt by beleeuing the worde, for though the doctrine of the worde bee a foundation in it ſelfe, yet …t is not ſo to vsus, vnleſſe wee beleeue it, by faith wee are coupled and knit to this foundation, and it is made a foundation to vsus.
Secondly, by yeelding obedience vntounto it, for ſo our Sauiour ſaith, Mat. 7.24. hee that heareth of me theſe words and doth the ſame, he is a builder vponupon the worde; yea, a wiſe builder, he builds vponupon it as vponupon a rocke.
Wee ſee then that this duty is cleared, and the manner how to performe it made knowne vntounto vsus.
Vſe. 1 Firſt, is this our duty to build our ſelues vponupon the Goſpel, and generally vponupon the worde,Confutation of the Papiſts. then certainely, we are not, as the Papiſts teach, to build vponupon the Church as vppon a foundation. They teach, that wee are to ground and ſtabliſh our ſelues vppon the authoritie of the Church, and ſhame not to ſay, there can bee no certaintie of the points of religion, no nor yet of the Scriptures themſelues, but onelyonly by the iudgement of the preſent Church of Rome, this is contrary to the doctrine now deliuered, and pr…oued, and this makes the Church the foundation of Scripture, and not the Scripture the foundation of the Church, as indeed it is, and eueryevery member of the Church according to the doctrine of the Apoſtle, muſt bee grounded vponupon it.
Ob.Yea, but ſaith the Papiſt, how ſhall wee know Scripture to bee Scripture, but by the Church, the Church doth determine which is Scripture, therefore the authoritie of the Church is greater than Scripture, and in this reſpect, as a foundation, and the determination of Scripture to bee Scripture, is built on the vniuerſall conſent of the Church?
Anſw. I anſwer this with a like queſtion; How ſhall wee know the Church to bee the Church but by the Scripture, yea, doubtleſſe the Scripture muſt needes firſt point out the Church, and that being knowne, it determineth of the number of the bookes of Scripture, yet by Scripture, and ſo Scripture is euer the firſt ground and foundation.
Againe, vniuerſall conſent of the Church doth not perſwade the conſcience that Scripture is Scripture: It is not a ſufficient ground to build vppon, but onelyonly as an inducement, it doth mooue to a reuerent regard of the writings of the Apoſtles and Prophets, and thus ſaith Auguſtine, Non credidiſſem ſcriptura niſi me commouiſſet authoritas Eccleſia.
Is it ſo that our harts muſt be built on the word, and not Vſe. 2 the worde vponupon our hearts,Reproof of them that will hauehave the word of God fitted to their hearts. then ſuch perſons are far ſhort of their duety, they come within compaſſe of reproofe, who will hauehave the worde to bee fitted and framed to their hearts, and not their hearts to the word, this is to build the worde on their hearts, and not their hearts on the worde, and indeed to turne the ſpeech of the holy Ghoſt to their owne fancy, and to temper the worde to their owne humor, to ſet downe their owne concluſion, and then force the worde to prooue it; you will ſay, is there any ſuch? too many without queſtion, is it not thus with the Vſurer, one grounded in that ſinne, will not hee, notwithſtanding any reproofe, by plaine euidence of Scripture ſtill holde his concluſion, and reſolue to continue in his ſinne, and to that purpoſe take paines to ſeeke out places of Scripture, not to checke his ſinne, and to build him vp in holy reformation, but ſuch as may ſeeme to him (blinded with the louelove of his gaine) to fauour his ſinne, is it not thus with the drunkard, the vncleane perſon, or any other groſſe and grounded ſinner? yes ſurely, as one ſayth, no face is ſo foule, but it ſhall finde a painter: no ſinne is ſo groſſe, but ſome grounded in that ſinne will ſeeke to ſet a faire colour vppon it, and not onelyonly a common colour, as to call couetouſneſſe good husbandry, pride cleanlineſſe, but which is moſt wicked, to fetch painting out of the worde of God (whence I beſeech you) comes all extenuation of ſinne, whence is it that men quarrell, and wrangle about the nature, the greatneſſe, the qualitie, or deſert of ſinne, and ſay their ſinne is not ſo great as Preachers would make it? but euen from hence, that they are tempering with ſome place of Scripture to fit that to their owne corrupt humours, and to make that ſerue for extenuation of their ſinne: (for example) ſome are too bold with that of the Apoſtle: LoueLove couereth the multitude of ſinnes: they frame and conſtrue too much to their owne liking, euen to backe them in their concealement and ſmothering of ſome groſſe ſinnes, which they ought to diſcouer and make known, that they might be puniſhed, to perſwade therefore to the contrary duty.
Motiues to ſtirre vsus vp to frame our hearts to the word of God.That we labour to frame our hearts to the word, as the building to the foundation, and not the word to our harts in any part or parcell of it, conſider we theſe two things.
Firſt, ſuch as frame the word to their harts to abet them in any ſinne, and not their hearts to the rule of the worde, the Lord in his iuſt iudgement giues them vp to follow the counſells of their owne hearts, yea ſo farre, as if they aske their owne hearts whether they ſhall goe on in the way to the Deuill, they anſwer as falſe Prophets vſe to do, (goe and proſper) they anſwere without checke and controlement (go) it was Ahabs caſe: 1. Kings 12. in reſpect of temporary deſtruction: hee would hauehave the worde of the Lord framed to the pleaſing of his owne fancie, going on in a wrong courſe, therefore the Lord gaue him vp to follow the liking of his owne heart, and not to take counſell with Micaiah the true Prophet (verſe 8.) but with ſuch as pleaſed his humour, who bid him goe and proſper, when he went to his owne deſtruction.
Againe, conſider that ſuch as frame the worde to their hearts to maintaine them in ſinne, they breake that commaundement Deut. 12.32. they either put ſomething to the worde, or take ſomething from it, by wrong conſtruction, or application, they either adde or detract, or elſe it would neuer ſeeme to boulſter out ſinne, and then in what caſe they ſtand let them ſee, euen lyable to all the plagues written in the booke of God, and to hauehave their portion taken out of the booke of life,Reu. 22.18.…9. if then we would not be giuen ouer to the luſt of our owne hearts, to follow it to our owne deſtruction, if we would not hauehave our portion taken out of the book of God, and ſtand ſubiect to al the plagues that are written in the booke of God, lets take heed wee neuer goe about to frame, the word to the corruption of our hearts to vphold vsus in ſinne, but let vsus frame our hearts and make them plyable to beleeue and obey the worde in all things, yea neuer giuegive thy ſelfe reſt till the worde lye vnderunder thine heart euen hidde as Dauid ſaith, Pſalm 119.11. as a foundation on which all thy affecti: ons and actions are grounded and built, and pray euer with (Dauid) in the ſame Pſalme verſe 36. Incline, bend downe mine heart vntounto thy teſtimonies: and not thy teſtimonies to my heart.
Now to the words following: (and bee not moued away from the hope of the Goſpell:) by hope of the Goſpell) wee are not to vnderſtand the thing hoped for,Interpretation. (n) life and glory in heauen, as verſe. 5. but the gift and grace of hope wrought in the heart by the Goſpell which is a certaine, and patient expectation of life eternall, purchaſed by the actiue and paſſiue obedience of Chriſt and promiſed in the Goſpell to all that truely beleeue in him, and not to bee mooued away from it, is not to looſe it, not to let it fall out of our hearts, and ſo the wordes are breefly thus to bee conceaued: and looſe not your certaine and patient expectation of life eternall purchaſed by the perfect obedience of Chriſt, and promiſed in the Goſpell to all that truly beleeue in him.
The firſt thing wee hauehave to marke from theſe words is, that the Apoſtle makes it the property of ſuch as are ſurelie grounded, and eſtabliſhed in the true faith, not to bee mooued away from a certaine expectation of life eternall.
Hence we conclude that true beleeuers may hauehave, and Doct. 4 hauehave indeed a certaine and immoueable hope of life eternall, they certainely looke for life and ſaluation,True beleeuers may and do certainely look for eternall life. for why (hope is the daughter of Faith, and true Faith beeing a neceſſary fruite euer following election, as appeares plainely: Acts 13.48, and ſo an infallible argument of confirmation to the ſoule of him in whom it is, that hee is elected to life and ſaluation, it muſt needs bring foorth an hope correſpondent and anſwerable vntounto it, euen a certain expectation of that which is vndoubtedly beleeued.
Againe the hope of true beleeuers comes from the teſtimony of the Spirit, and is one of the fruits of Gods ſpirit as might bee prooued at large, and therefore it is certaine and ſure.
Ob.Yea but ſaith the Papiſt, true faith may be loſt, the teſtimony of the Spirit may be extinct, the fruits of graces may wither and come to nothing, how then can any man build on theſe grounds certaine and neuer fayling hope of life eternall, Anſw. ſee the boldneſſe of carnall reaſon, when men truſt to that and want the guidance of Gods ſpirit, what is this but to call into queſtion the promiſe of God, the deedes of our bleſſed Sauiour, the prayer of Chriſt, the eternall louelove of God, and his vnchangeable decree of ſauing ſome. For why? wee come to hauehave certaine expectation of life eternall by true faith, and the teſtimony of the Spirit of God, and that grounded on the promiſe of God, who is faithfull and cannot deceiue vsus, vponupon the deeds of Chriſt, together with whom (as many as truely beleeue) are quickned and raiſed,Epheſ. 2.5.6. and made to ſit in certaine hope of heauenly poſſeſſion, vponupon the prayer of our Sauiour that could not be in vaine, but was heard of his heauenly Father:Ioh. 17.20.21 vponupon the eternall louelove of God, from which nothing can deuide vsus:Rom. 8.39. vponupon the vnchangeable decree of God that ſtands faſt for euer, ſealed with this ſeale, the Lord knoweth who are his.2. Tim. 2.19.
Vſe. Let not then any enemy of Gods grace, thinke that hee is able to raze this foundation of comfort,A ſure foundation of cō fort to all true beleeuers. no, no, as many as truely beleeue, and hauehave the witnes of Gods Spirit, and the fruits of his grace, they hauehave a certaine and immoueable hope of life eternall, & may reioyce with ioy vnſpeakable and glorious as ſayth the Apoſtle,1 Pet. 1.8. and be thankefull to God, for this ineſtimable gift, knowing this, that the gates of hell ſhall neuer be able to preuaile againſt them.
For concluding of the next point wee are to marke the phraſe and forme of ſpeech vſed by the Apoſtle, hee ſaith not, & looſe not by careleſſe negligence, but bee not moued away from the hope of the Goſpell, this by neceſſary implication poynteth out the ſtate and condition of ſuch as hauehave certain hope of life eternall (namely) this that their hope ſhall at one time or other bee aſſaulted, there ſhall be euer enemies that will ſet vponupon it, and labour to driue them from their hold, yea ſaith Luther, The hope of true beleeuers ſhall at one time or other be aſſaulted.as ſoone as Doct. 5 we lay hold vponupon Chriſt by Faith, and certainly looke for ſaluation by him forthwith our enemies the worlde the fleſh and the Deuill riſe vp againſt vsus hating and perſecuting vsus moſt cruelly both in body and ſoule, and they vſe their greateſt skill, and bend their chiefeſt force, eſpecially againſt our hope and expectation of life eternall.
Hence it is,Epheſ. 6.17. that the hope of true Chriſtians is compared by the Apoſtle to an helmet, which as we know is a chiefe part of a Souldiers furniture prouided to defend his head, and put on to receiue blowes driuen againſt his head in which ſimilitude is alſo implied one ſpeciall reaſon, why the enemies of ſaluation doe chiefly ſet vponupon hope, and labour to moue vsus away from our hope of eternall life, becauſe therein they ſtrike at the head, euen the head of all comfort, as the Apoſtle ſaith.1. Cor. 15.19. If in this life onelyonly we hauehave hope in Chriſt, wee are of all men the moſt miſerable. If our hope be confined to this life onelyonly,Note. if our hope of eternall life be cut off; then farewell all the comfort of a Chriſtian, yea therein they ſtrike at the head of all piety and religion, and conſtant continuance in the feare of God, for this it was that made Moſes endure affliction without diſcouragement,Heb. 11.27. his hope as an ankor was caſt within the vail of heauen, and this indeed made the Martyrs paſſe throgh the fire with ſinging and reioycing, it was the Deuils drift in Iobs affliction to make him vtter wordes of blaſphemy and diſtruſt,Iob. 13.15. as appeares by Iobs conſtant reſolution to the contrary, if the Lord ſhould kill mee, yet would I truſt in him, yea further, the enemies of ſaluation labour moſt of all againſt hope,Deſpaire is a principall hereſie. to bring to deſpaire, becauſe that is a maine and principall hereſie, it denieth God to be a Father, Ieſus Chriſt a Sauiour, the holy Ghoſt a Comforter, yea, it denies the louelove, the truth and the power of God, that God hath any louelove to mankinde, truth in his word or power to performe his promiſe, and therefore no maruell though the enemies of true beleeuers bend their ſubtilty and ſtrength againſt their hope of life eternall. And theſe things make it moſt plaine, that ſo long as the Diuell is the Diuell, a roaring Lyon, and thirſting after nothing more then the bloud of the Saints, our hope of life and ſaluation ſhall neuer want enemies to aſſault it, but the Diuell will one way or other try, both his cunning by lies and errours and his ſtrength, by violence to mooue vsus away from our hope of life eternall, and therefore it behooueth as many as hauehave this hope euer to ſtand vponupon their guard, to be ready armed and prouided againſt aſſaults, Vſe. and before the time of triall and aſſault come,They that hauehave hope of eternall life muſt bee euer prouided to withſtand aſſaults. Pſal. 119.116.117. euer to pray with Dauid, ſtabliſh me that in time of triall I bee not diſapointed of my hope, ſtay thou me and I ſhall be ſafe, for if wee vponupon our hope, of eternall life in time of health, and out of triall beginne to be quiet with our ſelues, if we beginne to bee ſecure and preſumptuous, let vsus be ſure wee are not farre from danger. Wee muſt conſider that there is in them that truely beleeue no ſuch certainty of hope, as hath in it no wauering or doubting at all: no, no grace is euer for the time of this life mingled with the contrary corruption, wee muſt remember that wee in regard of the infirmity of our fleſh are wauering and ſtaggering, and hauehave in vsus cauſe of humbling: that ſo we may hauehave recourſe to the Lord by prayer to be ſtabliſhed in our hope, and then come hell, Diuell, fleſh, or any enemie of our ſaluation, if the Lord ſtaie vsus we ſhall ſtand faſt, and bee ſure not to miſcarry. Yea but will ſome ſay, the Lord ſometimes for the triall of the faithfull, in the very act of the aſſault, when Satan is laying ſiege to the conſceience of true beleeuers, labouring by the ſight of ſin to driue to deſpaire, the Lord ſeemes to withdraw his hand and to hide his face, his louelove and his mercy are ſo ouerſhadowed with the cloud of preſent affliction that they cannot be ſeene.
What is to bee done in ſuch a caſe, and how then ſhall a man bee able to hold out, Queſt. and not be driuen beſides his hope of eternall life.
To this I anſwere, Anſwere. in ſuch caſe and in ſuch a time wee muſt firſt conſider the Lords manner of working that hee then worketh not openly and ſenſibly, but ſecretly, that then hee hath his ſecret working for the ſupporting of his children, that they fall not quite away, and wee muſt then contrary to our owne ſence and feeling, cleaue faſt to his word and promiſe, euen to the bare word, when all other things for triall ſeeme contrary vntounto vsus, thus did Abraham as the Apoſtle ſayth,Rom. 4.18. aboue hope when he had no reaſon to hope, then he hoped knowing the ſecret power and working of the Lord.
Againe, in ſuch caſe wee are to thinke vponupon the former and forepaſſed mercy of God towards vsus, as Dauid ſayth, when his Spirit was in perplexity, within him and his heart amaſed. He remembred the time paſt and meditated in the workes of the Lord. Pſal, 143.4.5. but heere will Satan lay before the conſcience a ſtumbling block & tell a man in time of conflict, that in this reſpect his ſinne is the greater and more grieuous, in that it hath been committed againſt ſo great mercy receiued, the greatneſſe of mercy formerly receiued doth aggrauate his ſinne, therefore to helpe our ſelues againe, and to repell and beat back alſo this aſſault, we are further to call to minde, and remember the examples of many ſeruants of God as Dauid, Peter, and ſuch like.
To whom the Lord hath remitted great ſinnes committed after great mercy receiued: And that wee may ſet before vsus ſuch examples for our comfort and the confirmation of our hope, it is plainely taught by the Apoſtle Rom. 15.4. whatſoeuer things are written aforetime, are written for our learning, that wee through patience and comfort of the Scriptures might hauehave hope. And that the holineſſe of ſuch men ſhould not hinder vsus from looking on them for our comfort: Saint Iames makes it plaine in that particular of prayer, Iames 5.17. where hee ſayth, the prayer of a righteous man auaileth much if it bee feruent: for example the prayer of Elias.
Ob.Now ſome might ſay, Oh but Elias was a man indued with a rare meaſure of grace, and we are farre ſhort of that holineſſe that was in him, this the Apoſtle preuents, and ſayth that hee was ſubiect to the like paſſions that we are, as if hee had ſayd, Anſ. what doe you ſtand to reaſon againſt your ſelues, hee was ſubiect to the like paſſions that wee are, giuing vsus to vnderſtand that the holineſſe of the man ſet before vsus for example in Scripture, ought not to diſcourage vsus from doing the like duety, or expecting the like comfort that hee receiued. Thus wee ſee how as many as hauehave hope of eternall life are to arme themſelues to encounter the aſſaults of Satan layd againſt their hope, before the aſſaults they are to hauehave recourſe to the Lord by prayer that in the power of his might they may bee able to ſtand, in time of the aſſault, they are to thinke on the Lords ſecret manner of working, and on his forepaſſed mercy towards them, and to call to minde the examples of Gods children, to whom hee hath remitted great ſinnes after great mercy receiued. and that their holines ought not to diſcourage vsus from looking for the like comfort that they receiued.
One thing further wee may note from theſe words the Apoſtle ſayth not, bee not mooued away from hope at large, indefinitely, but from the hope of the Goſpell.
Whence it followeth, that the doctrine of the Goſpell, Doct. 6 the doctrine of the remiſſion of ſinnes and life euerlaſting by Chriſt,The doctrine of the Goſpel only workes hope of eternall life. is that only which works in vsus hope & expectation of life eternall: it is not the Law that can bring foorth this effect, the Law properly worketh in vsus no ſauing grace of faith, hope, or the like: hence it is, that the Law is called a killing letter, and the Goſpell only the word of life.2. Cor. 3. Acts. 5.26. and the word of ſaluation, Act. 13.26. and many other places might bee brought to prooue that the Goſpell only worketh in vsus faith in Ieſus Chriſt, and certaine hope of life eternall.
And firſt, this makes knowen that the hope of Papiſts is Vſe. 1 no true hope, for their hope,Confutation of the Papiſts. as their owne words teſtifie is grounded vponupon performance of thoſe things God requires of them, ſo farre foorth as they are able to do them, this hope is rather of the Law then of the Goſpell, he that will ground his hope vponupon performance of thoſe things, God requireth of him, ſo far as he is able to do them, hath no reaſon in the world to hope for any good at Gods hand, for who is ſo blinded with ſelfe conceit and bewitched with ſelfe louelove that ſees not how farre ſhort he comes of doing that hee might doe, both in the eſtate of nature and grace to leaue them therefore, and to apply the point to our ſelues, is it ſo that it is the proper worke of the Goſpell to bring men to certaine hope of life & ſaluation.
Let vsus then further meditate on this point to this purpoſe, Vſe. 2 we hauehave had by the mercy of God,Wee muſt looke that the Goſpell hauehave the proper effect of it amongſt vsus. the Goſpell ſounding amongſt vsus many yeeres, let vsus therefore looke that the Goſpell hauehave the proper effect and worke of it amongſt vsus in this particular, that it beget in eueryevery one of vsus a liuely hope of eternall life, euen a true hope, not proceeding from Satanicall illuſion or preſumption, ſuch as is the hope of the greateſt part in the world, but from good grounds from true faith in Chriſt, and from the teſtimony of his ſpirit, and from the fruites of it, looke that wee hauehave ſuch an hope, for that is the kindly and naturall worke of the Goſpell. And that I may not barely propound this without enforcement by ſome reaſons to moue vsus vntounto it, conſider with me theſe Motiue. 2 two.
Firſt, if the Goſpell hauehave not wrought in vsus ſome meaſure of certaine hope of life eternall, we are yet (for any thing wee know) in no better ſtate then the very damned Deuills in hell, for they know the ſtory of the Goſpell, ye… they beleeue it to be true, yet ſo as they tremble, yea hauehave no comfort by it to themſelues.
Againe, if wee bee ſuch as hauehave any hope, if wee bee as it were deſperate perſons vnderunder the Goſpell, wee ſhall in time of triall bee moſt deſperate, for as our Sauiour ſayth, if light become darkeneſſe, how great is that darkeneſſe? If that which is ſweete in it ſelfe become bitter to vsus, how great then is that bitterneſſe? Come to experience in this, aske a deſperate conſcience what comfort it findes in the doctrine of the goſpell the doctrine of remiſſion of ſinnes,Note. and wee ſhall finde it will anſwer, it is ſo farre from finding comfort in that, as nothing in the world doth more gall and grind it, and there is reaſon for it, becauſe it hath no part in that comfort, it is the caſe of the damned in hell, their torments in hell are increaſed vponupon them by the conſideration of the loſſe of the comfort in heauen, they are not onelyonly tormented with paines of ſence, but of loſſe, ſo ſuch as are in a deſperate ſtate, vnderunder a ſence and feeling of Gods anger: their deſperation and their diſcomfort is greater in conſideration of the ſweete comfort of the Goſpell becauſe they are perſwaded it belongs not vntounto them.
If then we would not find our ſelues (for any thing wee know to the contrary, in the ſame ſtate with the Deuill in hell, if we would not onelyonly be hopeleſſe, but euen find our ſelues plunged (ſpecially when the time of triall ſhal be) into the depth of fearefull deſperation, let vsus be carefull now while the Goſpell is ſounding in our eares in this day of ſaluation as the Apoſtle ſpeakes,2. Cor. 6.2. that the Goſpell may produce the proper fruit and effect of it in our hearts, that we may hauehave ſuch an hope wrought in vsus by the Goſpell as ſhall neuer deceiue nor make vsus aſhamed, becauſe the louelove of God is ſhedde abroad in our hearts by the Holie Ghoſt.
Come we to the next words (whereof ye hauehave heard) theſe words containe a ſpecification of what Goſpell the Apoſtle meant in the wordes before (namely) that which yee hauehave heard preached by Epaphras, wherein as wee heard in the reſolution of this verſe is implied the meanes how the Coloſſians came to hauehave hope of life and ſaluation (namely) by hearing the Goſpell preached vntounto them, the words in the original are thus, the Goſpel which you hauehave heard; there is no difficulty in the words, for the ſence they are to bee taken in the proper ſignification as they are laied downe. The Goſpel which you hauehave heard, and that preached vntounto you, for ſo much the words following giuegive vsus to vnderſtand. I paſſe ouer that which. I noted before vppon the verie ſame wordes verſe 5. the thing wee are hence to obſerue for the ground of our inſtruction is this.
That the Apoſtle is not content to ſay continue grounded and ſtabliſhed in the Faith, and bee not moued away from the hope of the Goſpell in generall, but hee adds further more ſpecially, the Goſpell which you hauehave heard: the generall concluſion that comes from Doct. 7 hence is this that one ſpeciall cauſe of falling back from faith. of declining,One ſpeciall cauſe of falling back and declining in any grace, is forgetfulnes of particular doctrin heard preached. in hope or any other grace is forgetfulneſſe of thoſe particular things which wee hauehave heard preached vntounto vsus, when wee decline or decay in religion in the feare of God or in any other grace, it is by forgetting and letting ſlippe out of our mindes the particular doctrine which we hauehave heard and in former times receiued. Reu. 3.2, Our Sauiour exhorting the Angell of the Church of Sardi, beeing fallen into a drowſie ſecurity, to awake and ſtrengthen the things which remaine, that are ready to dye, he ſets downe this as the meanes and remedy verſ. 3. remember therefore how thou haſt receiceiued and heard, and hold faſt and repent, thereby making knowne vntounto them, that forgetfulnes of things heard was the cauſe of their decay in religion, and the remembrance of them would be a meanes of repentance and recouery, the holy Ghoſt Hebrews 12. perſwading to pacience in time of affliction ſayth, verſe. 5. hauehave ye forgotten the conſolation which ſpeaketh vntounto you as vntounto children? For ſo the words are to be conceiued, as vttered with an interrogation hauehave ye forgotten?Heb. 12.5.6.7. then he brings to their remembrance a place out of the old teſtament, my ſonne &c. whence it is cleare that we are to conceiue his ſpeech as if he had thus ſaide,Pro. 13.11. you ought not to forget the comfortable word of exhortation, you hauehave heeretofore heard, and that hath beene taught tending to ſtabliſh your hearts and to make you ſtedfaſt, by remembring it, you may hee ſtrengthened in paience, and by forgetting it, you ſhall finde the contrary effect, you ſhall faint in your minds, and not be able to hold out in time of triall.
If therefore wee would not decline in faith, in hope, and goe backeward in grace and good things, Vſe. our duety is that which the holy Ghoſt hath taught vsus,We are to giuegive diligent heed to things heard and not let them ſlip out of our mind…. Heb. 2.1. we are diligently to giuegive heed to the things which wee hauehave heard that we be not retchles, and looſe hearers, that the things heard, run not through vsus. Many things taught are heard of ſome with delight, their minds ſeeme to bee rauiſhed for the time with ioy at the hearing of them, as Chriſt ſaith of the Iewes, Iohn was a burning and a ſhining candle, and ye would for a ſeaſon hauehave reioyced in his light, yet ſuddenly they ſlip away from them,Iohn 5.35. as if they had neuer heard them. This comes partly from the corruption of nature, and partly from the Deuill, heauenly things are ſo contrary to our corrupt affections, that for them to abide in vsus is euen like fire and water to abide together, and the Deuill doth what he can to quench the light of them in our harts, and vtterly to race out the remembrance of them, and not to leaue any print of them, let vsus then, knowing this corruption of our nature, and the working of Satan, labour with care and diligence to keep things heard and learned, let the remembrance of them be daily renued in vsus by continuall meditation and thinking vponupon them, and to helpe vsus forward in this duty conſider.
Firſt that by meditating and calling to minde things Motiue. 1 heard, we come to the greateſt meaſure of knowledge, yea to apply the doctrin taught more particularly to our ſelues then our teachers either do or can doe, becauſe (if it pleaſe God to open our eies, wee are beſt acquainted with our owne eſtate, and can beſt apply the doctrine heard to our owne inſtruction and comfort, as a mans owne hand can better apply the plaiſter to his ſecret ſore if hee will endure it, and take paines to doe it, then the hand of the moſt skilfull Chyrurgion, this no doubt was Dauids meaning when he ſaid he was wiſer then his teachers Pſalm. 119.99. and hee makes this indeed the reaſon, for thy teſtimonies are my meditation.
Againe conſider that the doctrine of the word heard Motiue. 2 truely preached, ſhall one day euen at the day of iudgement bee that by which wee muſt bee iudged, by which all workes muſt bee tried as the Apoſtle ſaith, Romanes 2.16. at that day God ſhall iudge the ſecrets of men by Ieſus Chriſt according to my Goſpell, if then wee doe not call to minde and remember things learned:Note. the doctrine heard ſhall at the day of iudgement bee a bill of inditement againſt vsus, eſpecially if wee heard it with delight, and afterward hauehave let it ſlip from vsus it ſhall then leaue vsus without all excuſe, it ſhall bee a bill of inditement, and a fearefull ſentence of condemnation againſt vsus, and in conſideration of theſe things let vsus bee ſtirred vp to follow the councell of the wiſe man, both to take faſt holde of inſtruction,Pro. 4.13. and not to let it ſlip from vsus, let vsus keepe it faſt and ſure when we hauehave laid hold vponupon it.
Now to that which followeth. And which hath beene preached to eueryevery creature which is vnderunder heauen, &c.) in theſe words is the firſt argument of preuention, whereby the Apoſtle doth preuent an obiection of the Coloſſians, they might ſay the Goſpell wee heard was onelyonly preached vntounto vsus by Epaphras our miniſter, and wee may doubt whether it be the true Goſpell of Chriſt or no, this the Apoſtle preuents.
Firſt by this argument, that it was the ſame Goſpell which was preached to all nations of the world, for ſo the words are to be conceiued, as appeares plainely by conference of thoſe two places together Mark. 16.15.Interpretation. Mat. 28.19. by eueryevery creature vnderunder heauen is meant all nations of the world.
Anſw. If any ſay, we read of certaine nations newly conuerted in latter times.
Ob.I anſwer as before verſ. 6. that is to bee vnderſtood of the profeſſion of the Goſpell by publique authority, the Goſpell ſounded foorth in the daies of the Apoſtles to all nations, but it was not receaued by publike authority till the time of Conſtantine and Theodoſius. The point I will obſerue from theſe words hauing ſpoken of the ſame in ſubſtance ver. 6. it ſhall be from the purpoſe of the Apoſtle in this place (namely) the preuenting of that obiection that the Goſpell they heard was onelyonly preached by Epaphras Doct. 8 whereas the Apoſtle doth preuent this obiection on this manner.That is the true doctrine of the Goſpell that agreeth with the doctrine of the Apoſtles preached to all the world. The Goſpell you hauehave heard is the Goſpell preached to all the world, hence I gather thus much.
That indeede that is the true doctrine of the Goſpell which is conſonant and agreeable to the doctrine of the Apoſtles preached throughout the whole world, vniuerſality of doctrine, and generall ouerſpreading of it, is not ſufficient to proue it to be true, (for ſo any hereſie may bee forced vponupon men, vnleſſe it conſent with the doctrin preached to all the world, by the Apoſtles. Hence it is that Paul ſaith,Gal. 1.8.9. and hee doubles his ſpeech that man or that Angel from Heauen muſt be accurſed and held in extreame deteſtation, that ſhall teach any doctrin not only contrary but beſides that we hauehave been taught and hauehave receiued from Paul and from the other Apoſtles.
How ſhall I know that the doctrin now taught is agreeable to that which the Apoſtles preached long ſince? Objection.
Looke into the writings of the Apoſtles and Euangeliſts for there is not a ſentence that euer the Apoſtles taught but for the ſubſtance of it, Anſ. it is written in the booke of the new Teſtament, it is but a ſhifting diſtinction of the Papiſts, that forſooth the firſt truth or Goſpell is twofold, either written and recorded in the booke of the new Teſtament, or vnwritten deliuered onelyonly by word of mouth, for that which the Apoſtles taught and preached, the ſame (ſaith Iraeneus) by the will of God they afterward deliuered in writings, to be a foundation and piller of our faith. Yea but will ſome ſay againe, the writings of the Apoſtles are hard to be vnderſtood.
How ſhall we then know what doctrin is agreeable vntounto them ſeeing the meaning of the holy Ghoſt, Object. in the writings themſelues is hard to be found out.
To this I anſwer: Firſt, Anſw. all things in the writings of the Apoſtles are not hard, but onelyonly ſome things, ſo ſayth Peter 2. Epiſt. 3.16. things moſt needfull to be knowen and and beleeued to ſaluation, may come to bee knowen by diligent reading and hearing, attentiue marking, earneſt prayer and iudging of them in humility,
Againe, we muſt know there be two things ſpecially aimed at in the writings of the Apoſtles. 1. The aduācement of the name & glory of Chriſt Ieſus. And 2. the ſpirituall worſhip and ſeruice of God. Any man by diligent reading may obſerue theſe two things principally driuen at in all the writings of the Apoſtles, and therfore that doctrine is agreeable vntounto them that ſetteth foorth Chriſt vntounto vsus with all due regard of his glory, in the worke of redemption and ſaluation, with due reſpect of the honour of his name as the onelyonly King, Prieſt and Prophet of his Church, and doth vrge vponupon vsus ſpirituall worſhip and ſeruice of God ſtanding in mortification of the fleſh, newneſſe of life and ſpirituall obedience.
Thus wee may know what doctrine is agreeable to the doctrine of the Apoſtles.
Vſe. For the vſe of this poynt, I might ſhew the errour of many points of doctrine among the Papiſts, but I paſſe by that, let vsus thinke vponupon it to this purpoſe, is it ſo that tr…e doctrine is that which is conſonant and agreeable to the doctrine of the Apoſtle preached many hundred yeeres agoe.We muſt not be diſcontented with doctrine plainly deliuered becauſe it is common. Then let vsus take heed of diſcontment with doctrin plainely deliuered vntounto vsus, becauſe it is common, and becauſe we hauehave heard it many times before, for why? the ſame doctrine muſt ſtill bee taught that was taught in the time of the Apoſtles, and that doctrine is onelyonly good, it is the vanity of mans nature, not to be content with good things, becauſe they are common and ordinary, but it is the worſt kinde of diſcontent to be diſpleaſed with things pertaining to ſaluation,Note. it is worſe then if a man ſhould not like wholſome meat ſet before him to day, onelyonly for this, becauſe he fed on the ſame diſh yeſterday, to bee diſcontent with the word, becauſe we hauehave heard the ſame thing before, is the itching of the eare foretold by the Apoſtle▪ 2. Tim. 4.3. the time will come when they will not ſuffer wholſome doctrine, but hauing their eares itching, and the Apoſtle there ſayth, this itching is found in them that follow their owne luſts. And let men take heed they follow them not to their owne deſtruction, for it is iuſt with the Lord to harden our hearts, and to cloſe the eyes of ſuch as heare the word onelyonly for faſhion, and thinke themſelues already aboundantly skifull. He hath ſayd by the Prophet Iſaiah 66.2. To him will I looke, and to him alone that is poore and of a contrite ſpirit, and trembleth at my words (that is humble in his owne eyes, receiuing the word with reuerence, hungring after it as the food of his ſoule, and ſaying in his heart as Samuel did,1. Sam. 3.10. ſpeake on Lord for thy ſeruant heareth, (Whereof I Paul a… a Miniſter) This is the ſecond argument preuenting the former obiection. The Coloſſians might hauehave made, the Goſpell they had heard was the ſame Paul himſelfe an Apoſtle preached, that which hence is to bee noted is briefely this, that Paul cals himſelfe a Miniſter of the Goſpell, wicked therefore and blaſphemous are thoſe ſcoffing ſpeechesScoffing and blaſphemous ſpeeches againſt the Miniſters of the Goſpell. of Harding againſt Iewell, and the like many times belched out of the mouths of Papiſts and Atheiſts againſt the Miniſters of the Goſpell, your Miniſter-like talke, your Miniſterſhip, &c. theſe blaſphemies againſt the ſacred name of miniſter, which the word ſo often vſeth, as Saint Paul is not aſhamed to take to himſelfe) are againſt the word of truth it ſelfe.