Exposition of Colossians, Sermons · Chapter 1 · Verse 26
VER. 26. Which is the Myſtery hid ſince the world beganne and from all ages▪ but now is made manifeſt to his Saints.
This verſe, for the connexion looketh vp to the former as an explication of that the Apoſtle ſayd in the end of it, of what word he ſpake (namely) of that Which is the Myſtery hid ſince the world beganne (that is) the word of the Goſpell, and for the matter and ſubſtance of this verſe it containes a third argument to perſwade the Coloſſians to continue grounded in the faith.
The argument is taken from the excellency of the Goſpell, that the Goſpell is a hidden and deepe Myſtery and ſo of great excellency, therefore being preached and reuealed vntounto them, they ought to make precious account of it, and to continue in the ſound profeſſion of it.
The order and diſpoſition of this verſe in it ſelfe is on this manner.
Firſt, we hauehave an inſtance or particular inſiſting in that part of the word of God, that the Apoſtle was to publiſh, euen that which is the Myſtery.
Secondly, to this is ſubioyned a diſtinct and different condition of this Mystery in reſpect of diſtinct and different times that it is.
Hid
and Manifeſted.
Hid in reſpect of former and foregoing times in theſe word. Hid ſince the world beganne.
Manifeſted in regard of time preſent, but now is made manifeſt.
Thirdly, to this is added the perſons to whom it is manifeſted in the laſt words to his Saints.
Come wee to the particular examination of the words and firſt of this Miſtery hid in theſe words, which is the myſtery hid ſince the world beganne. VnderUnder the word Mystery, that we are to vnderſtand the Goſpell it is euident by the context, for the Apoſtle ſayth in the verſe before,Interpretation. it is the word of God, and in the verſe following, that word, that hath Chriſt for the matter of it, and that is onelyonly the Goſpell. Now the Goſpell which containes the doctrine of the humiliation, exaltation, humanity, diuinity, office of mediation and all things concerning the life and death of Chriſt is called a Myſtery becauſe it is wonderfull; deepe, ſecret and vnſearchable, for that is the proper and naturall ſignification of the word (foreign) (Myſtery) and wee ſhall finde in Scripture this word alwayes vſed to ſignifie a thing ſecret in religion, Epheſ. 5.32. the Apoſtle ſpeaking of the neere vnion and coniunction of Chriſt and his Church ſayth, foreign, this is a great ſecret, we hauehave there the ſame originall word, that heere is vſed (hid) or rather as the originall word is, (hath beene hid) ſince the world beganne, the words are from worlds) the meaning is from all eternity, and from all ages, (that is) from all generations of the world, till the comming of Chriſt in the fleſh, the Goſpell was hid from the Gentiles ſimply, and from the Iewes comparatiuely, in compariſon of the cleere lighr and manifeſtation of it ſince the incarnation of Chriſt, ſo doth the Apoſtle expound himſelfe,Epheſ. 3.5. Which in other ages was not opened as now it is reuealed vntounto his holy Apoſtles and Prophets by the ſpirit.
Thus then the words are to be conceiued, euen that ſecret and vnſearchable doctrine of the Goſpell which hath beene hid and kept ſecret from all eternity, and from all generation of the world, ſimply from the Gentils, and in compariſon from the Iewes before the incarnation of Chriſt.
Heere firſt let it be obſerued in a word againſt the falſe and deceitfull dealing of the Papiſts that the word foreign is tranſlated by them a Myſtery in this verſe and in theA popiſh deceit diſcouered. next verſe Sacrament thereby labouring to maintaine the falſe opinion grounded on Epheſ. 5.32. that Matrimony is a ſacrament, and ſo they tranſlate that place, and thence would they ground it, but (indeed) the opinion is erroneous and falſe and that text will not warrant it, for the opinion it ſelfe, it cannot bee that matrimony ſhould be a Sacrament.
Reaſons prouing Matrimony to be no ſacrament.
Firſt, becauſe it was ordained in Paradice before the fall, but the Sacraments of the new Teſtament were ordained after Chriſt his comming in the fleſh.
Againe, a Sacrament of the new Teſtament is an outward ſeale of Gods grace vntounto ſaluation, a ſeale of the righteouſneſſe of faith, ſo ſayth the Apoſtle, which Matrimony is not, neither can the Papiſts euer prooue it ſo to be, and therefore no Sacrament, and for the ground of their opinion, they meerely wreſt, and peruert the text, for the Apoſtle doth inplaine terms auouch that he ſpeaks concerning ſpirituall marriage betweene Chriſt and his Church, this is a great ſecret, but I ſpeake of Chriſt, and his Church.
Againe, to ſay that Matrimony is a Sacrament, becauſe the word foreign Myſtery is giuen to it, is moſt abſurd and fooliſh,Rom. 4.11. for they might aſwell ſay, that the Goſpell it ſelfe is a Sacrament, which in this text is ſo called, but that were as groſſe as to ſay, the ſeale and the writing are all one, for Sacraments are ſeales of the couenant of grace written in the Goſpell, yea, they might aſwell affirme that the cloſe working and ſecret inſinuation of Antichriſt into the Church of God is a ſacrament, which is called a Myſtery, but a Myſtery of iniquity, 2. Theſ. 2.7. yea alſo, that name written in the fore head of the whore, Reu. 17.5. How abſurd and fooliſh then it is to ſay, that Matrimony is a ſacrament, becauſe it is called by the Apoſtle foreign, a Myſtery, any man of the meaneſt capacity may eaſily diſcerne.
Let it be further obſerued that the word of the Goſpell hath this tittle giuen to it, that it is a myſtery, a deep ſecret and hidden doctrine, the conſideration of this doth offer this concluſion.
That it is no eaſie matter truely to vnderſtand, know Doctr. 1 and beleeue the Goſpell,It is no eaſie matter truly to vnderſtand know & beleeue the Goſpell. a man cannot eaſily come to hauehave knowledge and faith in the ſecrets of the Goſpell needfull to bee knowen, and beleeued to his owne ſaluation, for proofe of this, that one place is ſufficient, 1. Tim. 3.16. without controuerſie great is the Myſtery of godlineſſe, the doctrine of godlineſſe, the Goſpell, is not onelyonly a myſtery, but a great Myſtery full of ſecrets and of exceeding profoundneſſe and depth, and it is ſo without all queſtion or controuerſie, the word ſignifieth by all mens confeſſion that it is an opinion or truth generally confeſſed of all, and that the Goſpell is not eaſily coneeiued and beleeued, it were eaſie to giuegive inſtance of particulars, wee preach Chriſt crucified vntounto the Iewes, euen a ſtumbling blocke,1. Cor. 1.23. and vntounto the Grecians fooliſhneſſe.Acts 17.18. The Athenians the wiſeſt of all the Heathen, ſayd Paul was a babler or trifler, and ſetter foorth of ſtrange gods, when he preached Ieſus, the very ſubſtance of the Goſpell and the reſurrection. Yea, come we to thoſe that make profeſſion of Chriſt and of his Goſpell, ſome of them are naturall and carnall, and cannot perceiue the things of the ſpirit of God. 1. Cor. 2.14 others are regenerate and perceiue them, but it is onelyonly in part, & that by the ſpeciall gift of God,Mat. 13.11. and the reaſon of this is, Reaſon. becauſe there is no ſeed of the Goſpell in nature the morall Law is written in nature by creation,Rom. 2.15. & ſince the fall we hauehave ſome remainder of it in vsus: Vſe. the Gentiles ſhew the effect of the Law written in their hearts,We muſt take heed we deceiue not our ſelues touching our knowledge & faith in the promiſes of the Goſpell. but the Goſpell the ground of it being Ieſus Chriſt, is aboue the reach of n…ture, created of nature in the ſtate of innocency, and much more of nature corrupted, & therfore it is no eaſie matter truly to conceiue and beleeue the doctrine of the goſpell, & this muſt teach vsus to take heed we deceiue not our ſelues touching our knowledge & faith in the promiſes of the Goſpell, if we neuer felt the mighty and powerfull worke of God, or the working of his mighty power, as the Apoſtle ſpeakes,Epheſ. 1.19. to worke in vsus vnderſtanding and faith in the Goſpell, but hauehave a faith eaſily conceiued without any ſupernaturall worke: We hauehave indeed no true faith: it is the faith of the greateſt number in the world, euen a faith conceiued without any hardneſſe or paines at all, a faith conceiued onelyonly by tradition, becauſe they are bred and borne and brought vp in the boſome of the Church, and hauehave heard it deliuered in the Church, that Ieſus Chriſt came into the world, tooke our nature on him, and ſuffered death on the croſſe, thereupon they conceiue in minde a bare perſwaſion that Chriſt is their Sauiour, and they can repeat and patter ouer all the Articles of the Creed, yea, ſome are ſo groſſely ignorant as they repeat them as a prayer, which is ignorance as thicke as the darkneſſe of Aegypt, it is palpable and may be felt. Thus many doe, and preſently they imagine they ſtedfaſtly beleeue them, without finding any hardneſſe in the matter, or any vnbeleefe in thir hearts, in reſpect of any one article of the Creed, I appeale to mens conſciences in this caſe, yea, the ſpeech of many ignorant perſons makes it knowen, being asked whether they beleeue the articles of faith, their anſwer is ready, they neuer doubted of any one article in all their life, they beleeue them all.
Now what is this though we ſeeme to renounce Popery, but indeed to fall into a dangerous errour of popiſh learning, to hauehave an implicite faith, a faith wrapped vp and enfolded in the generall, to beleeue as the Church beleeues, which is a faith eaſily and ſoone conceiued, to beleeue as the Church beleeues without further adoe. Wee muſt therefore remember what hath beene now deliuered, that it is no eaſie matter, truely to know and beleeue the doctrine of the Goſpell,Note. the Goſpell of Chriſt being the materiall obiect of faith, and the mercy of God in Chriſt for the remiſſion of ſinnes the formall obiect of it, are great and vnſpeakable myſteries, and cannot be comprehended without much hardneſſe, and much ſtriuing againſt naturall vnbeleefe and know it for a truth, we neuer truely beleeue the Goſpell to ſaluation, till wee can ſay with a true feeling of our owne weakneſſe and want of faith, as he ſaid in the Goſpell, Lord I beleeue, Lord helpe mine vnbeleefe, till we finde and feele the power of Gods ſpirit in vsus, ouermaſtering our naturall hardneſſe and our vnbeleefe, touching the ſecrets of the Goſpell, and know for a concluſion of this point, that faith eaſily gotten, is but a fickle and looſe imagination, and in time of triall or temptation or great affliction, it will faile vsus, it is a faith of nature and reaſon, and not of the ſpirit of God, and when nature and reaſon faile, that faith cannot ſtand.
I will adde one other ſhort vſe of this doctrine, is it ſo Vſe. 2 that it is no eaſie matter to vnderſtand, and beleeue the Goſpell, and euen the Angels ſtand amazed, and with admiration deſire to behold the wonders of the Goſpell, away then with all high conceit of wit. Come wee to the hearing of the Goſpell preached with an humble heart,Wee muſt come to the hearing of the Goſpell preached with humble hearts. 1. Pet. 1.12. Iam. 4.6. an heart emptied of all ſwelling conceipt, for ſuch as hauehave it are vnfit to receiue the wiſedome of God, they are ill diſpoſed to receiue it, yea, God doth reſiſt them, God reſiſteth the proud &c. the word ſignifies that God doth ſet himſelfe as it were in battell aray againſt them, to fight with them, and therfore will not reueale his ſecrets to his enemies, being to fight with them: pray wee then euer with Dauid, Pſal. 119.18. Open mine eyes that I may ſee the wonders of thy Law. That I may ſee the wonders and great myſteries of thy Goſpell, yea, let vsus not reſt in that we conceiue of our owne heads, out of the word of the Goſpell, or that wee heare and learne of our Teachers, but let vsus ſtriue with God by prayer to be alſo inwardly taught by his Spirit; for here is one cauſe why ſome fall from that they hauehave heard and learned,Note. becauſe they pinne their faith on the ſleeue of their Teacher, and if hee fall they fall with him, becauſe their ground is gone. Let as many as deſire to continue ſtedfaſt in the truth, neuer reſt in that, they hauehave cōceiued either of themſelues or by the teaching of men, but craue that the Lord by his ſpirit may inſtruct them, and then no doubt the Lord will not ſend them away empty, but will ſo ſeaſon their hearts by his grace, that though thouſands fall away on eueryevery ſide, yet they ſhall continue ſtedfaſt in the truth taught and receiued,
Doctr. 2 Now from theſe words (hid ſince the world beganne) that is, as we ſhewed from all eternity, is plainely euinced and prooued vntounto vsus, the eternity of the goſpell. That the goſpell is the eternall word of God hid in God,The Goſpell is the eternall word of God. and as ancient as God hhimſelfe.Epheſ. 39.
The inference vponupon this by way of vſe might bee to prooue that the ſending of Chriſt into the world was decreed that the permiſſio of the fall of man was decreed, & his redemption by Chriſt alſo was decreed in the eternall councell of God, but I paſſe by theſe things, theſe things are more fit to be examined and diſcuſſed in the ſchooles, yet let the eternity of the goſpell be thought on as many as truely beleeue the promiſe of the goſpell, Vſe. The eternity of the Goſpel is a ground of ſound cōfort to all true beleeuers.it may ſerue to ſtrengthen and confirme them in neuer failing comfort for as many as by true faith reſt vponupon the promiſe of the goſpell touching remiſſion of ſinnes and iuſtification by Chriſt may be ſure that the ground on which they reſt will neuer faile them, the goſpell is eternall comming out of the boſome of God the Father, therefore as immutable and vnchangeable as God himſelfe, and as impoſſible it is that he that doth reſt vponupon the promiſe of the goſpell, touching life and ſaluation, ſhould be deceiued as he that reſteth vponupon God himſelfe, who cannot poſſible lie nor deceiue, all the promiſes of God in Chriſt are, yea, and Amen ſayth the Apoſtle, 2. Corinth. 1.20. that is, they are certaine; and infallible, and Heb. 6, 18. the promiſe made to Abraham, and in him to all the faithfull is ioyned with the oath of God, and the holy ghoſt there ſayth: theſe are two immutable things wherein it is vnpoſſible that God ſhould lie: that as many as hauehave refuge to hold faſt the hope that is ſet before them might hauehave ſtrong conſolation, and let as many as truely beleeue thinke vponupon it to their comfort.
It followeth (and from all ages) the next point that is offered from theſe words (being vnderſtood as they hauehave beene formerly expounded) is this, that the vocation Doct. 3 or calling of men to life euerlaſting, is not vniuerſall,The vocation and calling of men to life euerlaſting is not vniuerſall. it reacheth not to all times, places and perſons of the world, the Goſpell by which men are called (as it is cleere from this and other places of Scripture was not reuealed for many generations vntounto the Gentiles; to enquire into the cauſe were curioſity and bold preſumption, we are rather to adore the ſecret iudgements of God, and for the reuelation of the Goſpell to vsus, to magnifie the mercy of God and to become thankfull, but for the point it is cleere by many teſtimonies of Scripture, that the Goſpell was not reuealed to the Gentiles for many ages, it is ſaid,Acts 14.16. God in times paſt (that is) before the comming of Chriſt in the fleſh, ſuffered the Gentiles to walke in their owne wayes.Eph. 2.12. Rom. 15.20. The Gentiles in times paſt were without Chriſt yea, without God as Atheiſts in the world: Paul preached where Chriſt was not ſo much as named according to the propheſie of Iſay. 52.14. to whom he was not ſpoken of, he ſhall be ſeene, & that which they had not heard, ſhall they vnderſtand.
How then can that poſition & that concluſion, Vſe. held by ſome, be true that redemption wrought by Chriſt is vniuerſall in reſpect of the whole world,That redemption wrought by Chriſt is vniuerſall is an errour. that Chriſt dyed to redeem all generally without exception, & that ſome notwithſtanding are not ſaued is through their owne default, becauſe they will not? this poſition beſides the errour of it, in making the ſinne of the world death, and hell ſtronger then Chriſt, or at leaſt Gods purpoſe variable, and ſubiect to mans will, which are fowle errours, beſides this, it cannot ſtand with the truth of this text, for if redemption bee vniuerſall, then muſt it of neceſſity bee vniuerſally knowen, for otherwiſe it is no vniuerſall benefit, it is a benefit onelyonly to ſuch as know and beleeue it, and if it be not knowen, it cannot be beleeued.
Now this text makes it cleere, that it was neuer vniuerſally knowen, but rather the contrary, it was hid from many ages, therefore vniuerſall redemption is but a deuice of mans braine, and wee ſhall finde it to bee but a deceiuing ground of comfort if wee reſt vppon this, that Chriſt dyed for all,Note. and hauehave no better ground of comfort in time of need, it will faile vsus, for then will the diſtreſſed conſcience bee ready to exempt it ſelfe from the benefit of redemption, and ſay, Chriſt indeed dyed for all, if all would receiue him, but I by my ſinnes hauehave cut my ſelfe off from him, therefore the benefit of his death will doe me no good, let vsus then renounce it as erroneous and falſe, that redemption by Chriſt is vniuerſall.
Let vsus come to ſpeake of the Goſpell in reſpect of the time preſent (but now is made manifeſt to the Saints) by the word (now) wee are to vnderſtand this laſt age of the world,Interpretation. beginning from the comming of Chriſt in the fleſh, and reaching to his ſecond comming to iudgement, all tne time of the new Teſtament, which is called by the Apoſtle, the acceptable time, the time of grace and day of ſaluation, 2. Corinth. 6.2. and that this word hath this ſignification and extent, the Apoſtle makes it moſt cleere, Rom. 16.26. the Myſterie kept ſecret ſince the world began but now is opened, and publiſhed among all nations;) for the word of faith beganne to bee preached to the Gentiles, onelyonly after the comming of Chriſt in the fleſh, and not before (to his Saints) that is as the Apoſtle expounds himſelfe, Epheſ. 3.5. firſt and principally to his holy Apoſtles and Prophets of the new Teſtament, who were ſanctified, and ſet a part to preach the Goſpell, and ſecondarily to all the faithfull ſanctified by the ſpirit of Chriſt, thus then are the woordes to bee conc eued.
But now in this laſt age of the world, in the time of the new Teſtament is the Goſpell reuealed to his holy Apoſtles, and Prophets of the new Teſtament, and to all the faithfull ſanctified by the Spirit of Chriſt.
Wee are heere to marke the oppoſite condition of the Goſpell in reſpect of different times, that in former times it was hid from the world, but now is reuealed, together with the amplification, to whom (namely) to the Saints, taking all together, wee are put in minde of this concluſion.
That ignorance of the Goſpell now vnderunder the goſpell, Doct. 4 and in the time of the new Teſtament,Ignorance of the Goſpel in them that be of yeeres and diſcretion is now in theſe daies a fearefull thing. in ſuch as bee of yeeres and diſcretion (for of infants knowledge it not required, they being children of beleeuing parents, hauehave, title to Chriſt by the tenour of the couenant of grace I will be thy God, and the God of thy ſeed) but in ſuch as be of yeeres, it is a moſt fearefull thing, though it bee no eaſie matter truely to vnderſtand and beleeue the goſpell, in reſpect of naturall hardneſſe and vnbeleefe, yet to the Saints, to them that are ſanctified, it is now made manifeſt, therefore now for them that ought to know; to bee ignorant of the Goſpell, is a moſt fearefull thing it ſeales vp want of grace and ſanctification. If the goſpell be hid, it is hid to them that are loſt; The Apoſtle ſaith in the verſe before,2. Cor. 4.3. that hee did approoue himſelfe to eueryevery mans conſcience in the ſight of God, in the manifeſt declaration of the truth of the Goſpell, and heereupon hee doth inferre, if our goſpell bee then hid, it is hid to them that are loſt. In whom the God of this world the Diuell, hath blinded the mindes (that is) of the Infidels, that the light of the glorious goſpell of Chriſt, which is the image of God, ſhould not ſhine vntounto them. Hence it is moſt cleere, that ignorance of the goſpell in ſuch as ought to know it, is a fearefull ſigne, it ſhewes not onelyonly want of grace and ſanctification but that God euen now ſits in iudgement vponupon ſuch perſons, and hath begun to make knowen their reprobation and finall perdition, Vſe. and let this bee thought on by all ſuch as are ignorant of the doctrine of the Goſpell,Reproofe of them that are now ignorant of the doctrin of the Goſpel. and yet ought to know it, and hauehave meanes to knowe it, many there bee that are ſo farre from the true knowledge of the Goſpell, as they cannot diſtinguiſh the truth of the Goſpell from errour and falſhood, yea, ſome plead for themſelues that they are not booke-learned, and therefore (as they imagine) ought to be excuſed in their groſſe ignorance, ſuch perſons conclude their owne iudgement, and giuegive ſentence againſt themſelues, that they want grace, and are in a fearefull condition, howſoeuer ignorance might before the manifeſtation of the Goſpell, excuſe from ſo great ſinne, yet could it not excuſe from ſinne altogether, but now to plead ignorance in the cleere light of the Goſpell is voyd of all excuſe, yea, it argues that Gods wrath and vengeance hath taken hold on ſuch perſons; many will bee ready to exempt themſelues from this fearefull condition, and I doubt not, but ſome may truely ſay it, that they know the way of ſaluation, the doctrine of redemption publiſhed in the Goſpell, and let ſuch perſons further conſider the argument of the Apoſtle, Rom. 13.11. that the more knowledge wee hauehave, and the neerer wee come to ſaluation, the more wee ought to anſwer it is holineſſe, conſidering the ſeaſon ſayth the Apoſtle it is now time that wee ſhould ariſe from ſleepe, for now is our ſaluation neerer, then when we beleeued; the night is paſt, and the day is at hand, let vsus therefore caſt away the workes of darkeneſſe, and let vsus put on the armor of light, ſo that wee walke honeſtly, as in the day, not in gluttony and drunkenneſſe, neitheir in chambering and wantonneſſe, nor in ſtrife and enuying. If men that know the doctrin of the Goſpell walke in gluttony, drunkennes, chambering, wantonneſſe, ſtrife, contention & malice &c. it argues that the vaines of ſpirituall life are frozen vppe in them, yea, theſe latter ſinnes are more vgly then the ſinnes of their former ignorance, the Apoſtle calles the Galathians fooles, Gal. 3.1. and why? becauſe they knew not the doctrine of the Goſpell? No, but becauſe they did not obey the trueth of the Goſpell, Chriſt beeing in liuely and euident manner preached vntounto them, as if hee had beene crucified among them, where the Apoſtle doth giuegive vsus to vnderſtand, that if the doctrine of ſaluation by Chriſt bee plainely deliuered, and vppon the deliuery of it, vnderſtood and knowen, and yet not obeyed, not anſwered, in faith and repentance, according to knowledge, ſuch perſons as ſo vnderſtand and know it, are fooliſh and bewitched by ſome enchantment, they are deluded by ſome ſecret operation and working of the Diuell.