Exposition of Colossians, Sermons · Chapter 1 · Verse 29
VER. 29. Whereunto I alſo labour and ſtriue, according to his working, which worketh in me mightily.
In this verſe the Apoſtle ſetteth downe.
Firſt, what hee did in reſpect of the end of his preaching before ſpoken of, (namely that hee did labour and ſtriue to attaine that end (Whereunto I alſo labour and ſtriue.
Secondly, by what power hee ſo laboured, not by his owne, but by the working power of Chriſt (according to his working.)
Then followeth the ſubiect of that working power wherein it wrought, and was effectuall (namely) himſelfe (which worketh in me.)
To which is added the meaſure, how much it wrought in him, in the laſt word (mightily)
Interpretation.Whereunto (that is) vntounto which thing formerly ſpoken of, I alſo (that is) for my part labour and ſtriue; the words are (labour ſtriuing) the meaning is, to which end I contend, not onelyonly with labour and paines, ſeruing to that purpoſe, and tending to that end, but with wreſtling and ſtriuing againſt all aduerſary power that doth oppoſe againſt it, to hinder the attainement of that end. Thus then theſe firſt words are to be conceiued. VntoUnto which thing I for my part endeauour and contend, not onelyonly labouring and doing ſuch things as tend to that purpoſe, but ſtriuing againſt all things that oppoſe it, and hinder the attainement of that end.
Now heere we are to marke, that the Apoſtle ſaith not, that hee barely propounded this as the end of his preaching and admoniſhing, that hee might preſent eueryevery man perfect in Chriſt Ieſus: but hee did labour and ſtriue to attaine it; hence wee may take vp this generall concluſion.
That eueryevery man in his perſonall and particular calling, Doct. 1 wherein hee is ſet for the glory of God,EueryEvery man is to doe the duties of his particular calling with diligence. and the good of men, is to doe the duties of his calling with diligence, hee is not onelyonly to doe the duties appertaining to his place, after the example of the Apoſtle, to doe them with labour and paine, breaking through all difficulties, and all things that ſtand vp againſt him, to hinder him in the diligent performance of them. Eccleſ. 9.10. the Preacher ſayth, all that thine hand ſhall finde to doe, doe it, with all thy power: not onelyonly doe it, but doe it, with all thy power; as if hee had ſayd, follow the workes of thy vocation, and employ all the powers of the minde, about the diſcharging of it faithfully, Paul biddes him that ruleth, not onelyonly to rule, but with diligence, and eueryevery man that hath an office or calling, to wayt on it with care and diligence, Rom. 12.7.8. the reaſons of thus duty are two. Reaſons. 2
Firſt becauſe it is appointed to man by Gods order, laid on him preſently after the fall, that he ſhould not only labour and trauell, but with paines.Gen. 3.19. In the ſweat of thy face ſhalt thou eat bread till thou returne to the earth, that is, till thy death.
Secondly, becauſe the Lord hath given vntounto man both a body and a minde, that both theſe might be vſed and employed in the workes of his calling, that he ſhould do them not onelyonly with his body, for ſo do bruit beaſts, the oxe & the aſſe; but man muſt doe the workes of his calling with his body and with earneſt intention of his minde, and ſo with care and diligence.
Wee ſee then the duty prooued, and the reaſons of it; but that wee bee not deceiued in the practiſe of it,2. Rules. two rules muſt further bee remembred.
Firſt, our diligence in doing the duties of our callings, muſt bee with reſpect to the will and commandement of God, for diligence is required by his commandement, and wee are to bee diligent in performing the duties of our callings, in conſcience and obedience to Gods will and commandement, not for pride, couetouſneſſe or vponupon compulſion, or other by reſpects, as doe the duties of their callings in theſe reſpects painfully may be ſayd to be great workers, but nothing diligent.
Secondly, our diligence muſt be with direction of our labours to the end of our callings, in the diligent performance of our duties, wee muſt driue at the end of our perſonall callings, that wee may attaine that end. The example of our Apoſtle in this place doth teach thus much, hee was called to preach the Goſpell, that hee might preſent ſome perfect in Chriſt Ieſus, and to that end did he employ his whole ſtrength and endeauour; ſo muſt we in our particular places and callings; for example, a maſter of a family, he that is called to bee a maſter and gouernour ouer others, muſt not onelyonly in a family be diligent, in gouerning his wife, children and ſeruants, for that may bee done for his owne profit and commodity, which (indeed) is not vnlawfull, a man may reape the fruit of the labours of thoſe that be vnderunder him;Pſal. 129.2. but that muſt not be the ſcope and drift of his diligent adminiſtration and gouernement: but hee muſt therein driue at the preſeruation and good of the bodies and ſoules of thoſe that bee vnderunder him; that is the end of his particular calling. I might inſiſt in other particulars, but by this wee may ſee our duety, and the manner of the practiſe of it, wee muſt not onelyonly doe the duties of our callings, but with care and diligence, and with diligence rightly ordered, (namely) with a reſpect to Gods will, and with direction of our labour, to the end of our perſonall callings.
Vſe. Let vsus now heare ſomething that may ſtirre vsus vp to the practiſe of this duty,We are to practiſe the duty of diligence in our callings. and to this purpoſe much might bee ſayd, as that diligence in doing the dueties of our callings, is a meanes by the bleſſing of God vponupon them, to make rich, Prou. 10.4. yea, a meanes to keepe from vngodly company, ſinnefull exerciſes, and all kinde of vnthrifty courſes, yea, a remedy againſt pride, and helping to worke humility, and ſo making a way to all good proſperity; but as a motiueA Motiue. moſt powerfull conſider we only this one thing.
That diligence in doing the duties of our generall calling as we are Chriſtians, diligence in hearing the word, receiuing the Sacraments,Note. without diligence in doing the duties of our perſonall callings is but meere hypocriſie.
If a maſter of a family, or his wife bee ready and willing to heare the word, to receiue the Sacraments, &c. and yet one of thoſe be looſe and wretchleſſe in the adminiſtration and gouernment of his family, and the other careleſſe in the practiſe of priuate obedience and ſubiection to her owne husband, ſurely, they hauehave but an outward forme and ſhew of religion, as the Apoſtle ſayth,2. Tim. 3.5. without the power thereof. For the true practiſe of the duties of the firſt table of the commandements, is ſeene and doth appeare in the practiſe of the duties of the ſecond table, our louelove to God appeares in our louelove to our brethren &c. we truly ſerue God, in doing ſeruice vntounto our brethren in the duties of our particular callings, as the Apoſtle doth ſhew chap. the 3. of this Epiſtle ver. 24. in the example of ſeruants, that ſeruants in doing true ſeruice to their maſters they ſerue the Lord.
If then we would auoyd the odious and foule ſinne of hypocriſie, which is hatefull to God and men, to whom it is knowen, and hath the portion in the lake which burneth with fire and brimſtone.
Let vsus bee ſtirred vp to doe the duties of our particular callings with diligence, euen in conſcience to the commandements of God, euer ayming at the end of our callings, that ſo we may aſſure our owne ſoules, and teſtifie to the world, that our hearts are vpright and ſincere in the feare and ſeruice of God.
Doct. 2 The next thing wee are to marke from theſe words is this, the Apoſtle takes to himſelfe labour and ſtriuing to win ſoules to preſent them perfect in Chriſt Ieſus, but no more, not the effecting or bringing of that to paſſe.
Hence we are taught, that knowen concluſion, that the Miniſters of the Goſpell may labor and ſtriue to win ſoules to God, but they can goe no further, they cannot effect it,Miniſters of the Goſpell can onelyonly labour & ſtriue to win ſoules to God but they cannot effect it. 1. Cor. 3.6. Paul may plant, Apollos may water, but God giueth the encreaſe. And the reaſon of this is, that which is common to all callings, the fruit of mens labour in their callings is, Reaſon. from the bleſſing of the Lord, Except the Lord build the houſe they labour in vaine that built it: Pſal. 127.1.ſo except the Lord giuegive a bleſſing to the miniſtry of the word, Miniſters labour and ſtriue but in vaine.
Vſe. 1 And this point being fore-knowen, it may arme and ſtrengthen the Miniſter againſt diſcomfort, that might follow vponupon it, he ſhall labour and ſtriue to winne men to God, and ſee little fruit of his labours,Strength againſt diſcomfort when a Miniſter ſees little fruit of his labours. yea, the friut of the ſelfe ſame word by him deliuered to one and the ſame people, ſo diuers, that ſome regard it and do thereafter, others neglect it and doe contrary, Moſes himſelfe had experience of this, Exod. 9.20.21.
Vſe. 2 Againe, it is ſo, that the Miniſter may labour and ſtriue to bring men to God in vaine,We muſt take heed the cauſe be not in our ſelues that we finde not Gods bleſſing on the miniſtry of his word. vnleſſe it pleaſe God to giuegive a bleſſing to his labours, then let vsus take heed there bee no iuſt cauſe in vsus, why the Lord ſhould withhold his bleſſing from vsus in the miniſtry of the word, and in his iuſt iudgement giuegive vsus ouer to the blindneſſe of our minds and hardneſſe of our hearts, that we can neither ſee, feele, nor vnderſtand to ſaluation, and that is when wee hauehave not a louelove to the word, but are hypocrits and ſuch as heare onelyonly for faſhion, and of cuſtome, and hauehave not a longing deſire to profit; ſuch as come on this ſort to the hearing of the word, the Lord doth not bleſſe their hearing, but doth ſuffer them to go on in a moſt fearefull dulneſſe. Examples of this there bee many in the world, and no doubt wee may eaſily poynt out ſome, who hauehave heard their owne particular ſinne diſcouered by the Miniſtry of the word, and that ſinne ſpoken againſt, and the greatneſſe and danger of it layd before them, and yet they are bold to continue in that ſinne, and to goe on in it, and what is the cauſe of this? ſurely, becauſe they heard onelyonly of faſhion and cuſtome, the Lord did not bleſſe their hearing. It is iuſt with the Lord as the Apoſtle hath taught, 2. Theſſ. 10.11.12. When men receiue not the truth in louelove of the truth, to ſend them ſtrong deluſion that they ſhould beleeue lies, & to giuegive them ouer to the blindneſſe of their mindes, and hardneſſe of their hearts. Let this therefore be thought on, and let it ſtirre vsus vp to come to the hearing of the word with louelove to the word, and a deſire to profit by it, that ſo the Lord in mercy, may ſtrike an holy ſtroake within vsus by his powerfull Spirit, that wee may be bettered by it.
Come we to ſpeake of the power, by which the Apoſtle did labour and ſtriue, layd downe in theſe words (according to his working) the meaning is,Interpretation. according to the working power of Ieſus Chriſt. For wee finde both theſe conioyned Epheſ. 3.7. the Apoſtle ſayth, hee was made a Miniſter, by the gift of the grace of God, giuen vntounto him through the working of his power, where we ſee working and power ioyned together.
For better cleering of theſe words, know, that the power of God is either abſolute, by which hee is able to doe more then hee will; or it is actuall, by which hee doth what hee will. And this actuall power we are to vnderſtand in this place, and ſo the meaning is, according to the working, or actuall, or effectuall power of Ieſus Chriſt. The poynt of inſtruction hence to bee gathered is this.
In that the Apoſtle ſayth, he did labour and ſtriue in his miniſtry according to rhe working power of Chriſt, thence we are taught this generall concluſion.
Doct. 3 That the power to labour and take paines, not only in the miniſtry, but in any place or calling, in any trade of life, it is from the actuall working power of the Lord;Power to labour and to take paines in any calling is from the actuall power of God. yea, wiſedome and skill to worke in manuarie trades is not naturall, nor gotten by paines, though paines ſanctified and bleſſed are meanes to attaine it, yet they are but meanes, and the fountaine of that cunning and skill is the working power of the Lord. Exod. 31.34. wee hauehave a plaine proofe of this, the Lord ſaith, he had filled Bezaleell with the ſpirit of God, in wiſedome and in vnderſtanding, and in knowledge, and in all workmanſhip, and not onelyonly that cunning and skill as the firſt gift, but wee are further to marke, that all encreaſe and going forward in the ſame skill was from him. The Lord ſaith, it was of him and from him, that Bezaleell ſhould be able to finde out curious workes, to worke in gold, and in ſiluer, and in braſſe, (that is) to deuiſe more and more eueryevery day, Pro. 20.12. the wiſe man ſayth, the Lord hath made both theſe, euen the eare to heare, and the eye to ſee. Which words not onelyonly prooue that the power to do any duty is from the Lord, but they containe the ground of it, and the meaning of them is thus much, that the Lord hath not onelyonly formed all the parts of mens bodies, and (namely) theſe two, the eare, and the eye, but he it is who enableth and quickneth them to their ſeuerall office and function, as he ſaith to Moſes Exod. 4.11. he hath giuen the mouth and ſpeech to man, therefore all power to labour in any place or calling is from the actuall working Vſe. 1 power of the Lord.
I doubt not but this is a knowen and confeſſed truth, let vsus therefore make ſome profitable vſe of it.
And firſt it may teach publike perſons, Magiſtrates and Miniſters, not to looke at themſelues, at their owne power, or rather at their owne weakeneſſe, but with comfort to looke to the power of the Lord in the diſcharge of their duties,Publike perſons are not to looke at their owne power, but to the power of the Lord in diſcharge of their duties. it is an engrafted weakeneſſe in mans nature, when any great or difficult thing is to be taken in hand, to be fearing and doubting and euer caſting perils and dangers. Thus was it with Ionas, Ieremy and Moſes, and many others.
Men are indeede to conſider their owne weakeneſſe, to humble them withall, but yet being called to performe any publique duety, they are then to remember though they bee weake, yet the Lord hee is ſtrong, and euer able to ſtregthen them, and for their comfort, they are to remember that ſweete promiſe of the Lord to Moſes, vppon acknowledgement of his owne weakeneſſe Exod. 3.12. I will bee with thee, as if hee had ſayd, I doe not ſay, that I will helpe thee nowe and then, but I will bee with thee, euer and continually, I will ayde thee in this worke, euen I, and not any Angell of mine, but I my ſelfe, and therefore feare not.
This is a notable encouragement to publike perſons in the doing of their duties.
Againe, is it ſo, that power to labour in any trade Vſe. 2 or calling is from the working power of the Lord.We muſt acknowledge our ſtrength and skill to labour in our callings to come from the Lord. We muſt then learne to acknowledge it to come from the Lord, that wee hauehave ſtrength or skill to labour in our callings, and that our acknowledgement of it, bee not verball, onelyonly in word, and of courſe, but that our owne hearts may witneſſe with vsus, wee doe in truth acknowledge it, wee muſt often ſend vp prayer to Heauen for ſtrength to labour, yea, in the midſt of our greateſt ability, for wee hauehave need of continuall ſupply of ſtrength, as the light of a lampe hath neede of oyle to mainetaine it; and when wee hauehave ſtrength giuen, we are to be thankfull to God for it, vſing both it and the fruit of our ſtrength and labors to the glory of God, and the good of our ſelues and others.
Many men are defectiue in this duety, they neuer acknowledge the power they hauehave to labour, to bee from the Lord, happily in word, they doe if the queſtion bee made to themſelues, whether they doe acknowledge their ſtrength, to labour to come from the Lord or no, they will anſwer certainely they doe, but indeed and truth they doe not, for finding themſelues luſty and ſtrong to worke, and to take paines, they preſume vponupon their ſtrength and ſeldome or neuer call vponupon God for a bleſſing vppon it, and for continuall ſupply of ſtrength, and the Lord notwithſtanding ſuffering them to enioy the fruit of their ſtrength and labours, hee being wonderfull in goodnes, they ſeldome or neuer open their mouths, to giuegive thanks to the Lord; no, they commonly aſcribe the fruit of their labours to their owne ſtrength, as the Prophet Habakkuk 1.16. ſayth of the wicked of his time, they ſacrifice to their owne net, and that they get by their labours, they abuſe and ſpend riotouſly and waſtfully, as faſt as it comes in; the Lord therefore hath lately pinched ſuch vnthankfull vnthrifts, hee being Lord of all creatures, hee hath by the late hard weather, by the extreame froſt,The great …roſt in the yeere 1607. bound vppe their hands, that they could not worke, and ſo hath ſet it before them (if they will not wilfully ſhut their eyes) they may ſee whence they hauehave power to labour; I know the Diuell the teacher of all the vngodly, will bee ready to ſuggeſt that this binding of mens hand by the weather was common to all good and bad; it is true, but I make no doubt of it, but that ſuch as truely feare the Lord, found that of the Pſalmiſt true, Pſal. 33.18.19. that the eye of the Lord was vponupon them, to deliuer their ſoules from death, and to preſerue them in famine, or if they were pinched with others, yet it was in mercy, not in iudgement, and onelyonly vngodly vnthrifts, ſuch as neuer acknowledge their ſtrength to labour to come from the Lord, they felt ſmart and were pinched in iudgement, and forced to mutter add murmure, and to fall to vngodly excuſes.
Let this then teach vsus euer to acknowledge the ſtrength we hauehave to labour to come from the Lord, doubtleſſe wee may obſerue it when men doe not acknowledge God the authour of their ſtrength, the Lord in his iuſt iudgement ſtrikes them with ſickeneſſe, blindneſſe, lameneſſe ſome way or other diſabling them, he wil be honoured in all his gifts, either by acknowledgement of them, or by the confuſion of ſuch as will not thankfully acknowledge them.
Let vsus then learne to acknowledge what power or skill ſo euer we hauehave in our trades and callings that it is giuen of God, that ſo we may vſe it to his glory, and to the good of our ſelues and others, and find his bleſſing vponupon it, without which, our beſt ſtrength turnes to weakenes.
Come we to the ſubiect of the working power of Chriſt (namely) the Apoſtle himſelfe (which worketh or is effectuall in me) that we are to marke from theſe words is this.3. The ſubiect.
The Apoſtle ſaith not, the power of Chriſt wrought and was effectual with him, but in him, or as ſome expound the words, by him, whence it followeth.
That neither the Apoſtle was, nor any miniſter of the Doct. 4 word now is, a co-worker, a fello-worker, with the power of God; as adding any power to his power, in the winning of ſoules,Neither Apoſtle nor any miniſter of the word is a co-worker with the power of God in the winning of ſoules. but onelyonly is as an inſtrument in the hand of ſo powerfull a workeman, the actuall power of God, doth worke in and by his miniſters in gayning of ſoules to himſelfe, hence it is that the Apoſtle ſaith; 2. Corinth. 13.3. that Chriſt did ſpeake in him, not with him, ſeeing that yee ſeeke experience of Chriſt, Vſe. that ſpeaketh in mee, which towards you is not weake,Wee muſt aſcribe that grace and holineſſe that is wrought in men by the miniſtry of the word and Sacraments wholly to the power of God. but is mighty in you, he takes not ſo much as ſpeech or power to ſpeake to himſelfe, but aſcribes it altogether vntounto Chriſt, when therefore wee ſee grace and holineſſe conuaid into mens harts by the miniſtery of the word, and ſacraments, wee muſt learne not to aſcribe it to any working power of the miniſter or the elements, but wholly to the ſupream power of almighty God.
But may ſome ſay, doth not the Apoſtlle, 1. Cor. 15.10. ſay hee laboured, and yet not hee, but the grace of God which was in him, doth not hee then affirme a power in himſelfe, and of himſelfe, and the grace of God to worke with him; indeede the Papiſts they abuſe that place, and would force it to prooue a concurring of Free-will, with Gods grace in our conuerſion.
Anſw. But that is cleane from the purpoſe of the Apoſtle, as may appeare by the context, for he there ſpeakes only of his labours that he ſuſtained in preaching the Goſpell, but to ſatisfie ſuch as make this obiection, we are to marke the Apoſtle ſaith not, the grace of God which laboureth with me, as if partly he, and partly the grace of God had laboured, but which is with me, as if he had ſaid, I laboured more then they all, and then by way of correction, he cals himſelfe backe, yet what ſaid I, I, no not I, but altogether the grace of God which is preſent with mee in the preaching of the Goſpell, thus we are to vnderſtand the words of the Apoſtle, the Papiſts in their tranſlation cunningly leaue out the Article, which is in the originall, and ſo corrupt the text, and abuſe their followers.
4. The meaſure.Now the Apoſtle in the laſt wordes addeth the meaſure of Chriſt his working in him, that the power of Doct. 5 Chriſt wrought in him (mightily) as indeede it did, you may ſee it,The Lord worketh mightily by weake means of grace. if you read Rom. 15, 18.19. we are taught not to looke at the outward man in the miniſtery of the word, or the outward elements in the Sacraments, for the miniſtry of the word is exerciſed by weake and mortall men and the outward elements, bread, wine, and water are weak and common dead creatures in themſelues, Ʋſe. yet the Lord worketh mightily by them.
The vſe of this in a word is thus much, wee therefore are to know that Gods fauour and grace is euer ready to bee found, when it is faithfully ſought in the vſe of the worde and Sacraments,Gods grace & fauour is euer ready to bee found beeing faithfully ſought, in the vſe of the word and ſacraments. our faith can neuer take the Lord tardy, in giuing grace by his holy ordinances, the miniſtery of the word and Sacraments, hee worketh in them, and by them mightily, his power is euer preſent in the right vſe of them, the meſſengers in the Goſpell. Luk. 14.17. ſay not to them that were bidden, be there at ſuch a time, and in the meane while things ſhall be made ready, or goe with mee now, and ſupper will bee ready anone, but come, for all things are ready, grace is now ready, & now prepared for them that ſeeke it in the right vſe of the worde and Sacraments, and if we hauehave failed to obtaine grace and comfort by the word and Sacraments, wee are to impute it to our ſelues, and not to lay the blame vponupon the ordinances of God, they are not barren of vertue and power, but wee were wanting in Faith and repentance, and other duties by which we ſhould hauehave beene better prepared.