Exposition of Colossians, Sermons · Chapter 1 · Verse 4
Now come we to the fourth verſe. Wherein are laide Ver. 4 before vsus the things, for which the Apoſtle gaue thanks in the behalfe of the Coloſſians,The things for which the Apoſtle gaue thankes. namely, their faith and louelove with the proper obiect of them both, of their faith, Chriſt Ieſus, of their louelove, the Saints, and that generally towards all the Saints, and this matter of thankeſgiuing is further amplified by the time that ſince &c. that is the ſumme and ſubſtance of the verſe; wherein firſt obſerue we the things for which the Apoſtle gaue thankes, and thoſe were not things of the world, outward things; but things ſpirituall, Doct. 1 when this concluſion followeth,Our thankeſgiuing to God in the behalfe of our friends muſt be eſpecially for ſpirituall good things in thē Heb. 6.9. 2. Cor. 7. that our reioycing and giuing of thanks to God in the behalfe of our friends, ſuch as we are bound to tender and more entirely to reſpect muſt eſpecially be for ſpirituall things in them, for things pertaining to Gods Kingdome, and ſuch as accompany their ſaluatiō, as the holy Ghoſt ſpeaketh, ſee we the Apoſtles reioycing in this kind in liuely colours, he there ſaith hee was filled with comfort, when hee heard by Titus of their mourning, their feruent deſire, their godly ſorrow and the fruits of that, his ioy and reioycing was altogether for the graces of Gods ſpirit in them; his example ought to be our rule, wee are chiefly to reioyce for ſpirituall good things found in our friends, and the reaſon of this is; not onelyonly for the excellency of theſe good things, beeing of their owne nature more excellent then outward good things, but becauſe other good things are by them ſweetned, and made truely comfortable to our friends, and without them, all other things are but ſo many waights to waigh downe their condemnation to make it more heauy and intollerable, vntounto them, we are therfore to giuegive thanks to God, eſpecially for ſpiritual good things in our friends.
Now this is contrary to the courſe and cuſtome of the world, it is amongſt men vſuall in token of their louelove, Vſe. to giuegive thankes to god for the health, the wealth,The courſe & cuſtom of the world reproued. the frugality and thrift of their children and frinds, but few or none for their faith, louelove, repentance, humility and other ſpirituall gifts and graces, this argues wee ſauour the things of the fleſh, and not the things of the ſpirit, for as many as are regenerate and children of God, as they finde ſweetneſſe and comfort in ſpiritual graces in themſelues, ſo they delight to ſee them in others: and againe they follow the rule of the Apoſtle, in all things they giuegive thanks to God, euen in eueryevery creature, they find out ſome thing wheerby they are ſtirred vp to magnifie the power, wiſedome, and goodneſſe of God, much more doe they find ſuch matter of reioycing and thankeſgiuing to God in the renued image of God appearing in their friends, in their holineſſe, their feare of God, their faith, their louelove, &c. If then wee find that wee can reioyce and giuegive thanks to God for outward things, and not for ſpirituall graces, it is a ſtrong proofe that our harts are not yet ſeaſoned with grace, and the conſideration of this ought to ſtir vsus vp to the practiſe Doct. 2 of this duty. Come we to a ſecond thing, and that is this in that theſe two,Faith in Chriſt for remiſſion of ſinnes euer brings forth ſome meaſure of louelove both to God and men. faith and louelove are conioyned, we are taught that faith in Chriſt for the remiſſion of ſinnes cannot but bring foorth ſome meaſure of louelove both to God and all that beare Gods image, for though true ſanctified louelove be not as the Popiſh learning teacheth, the forme of true faith, nor concurring as a cauſe in the act of iuſtification, yet is there a neceſſary concurrence and concomitancy of faith and louelove in the perſon iuſtified, true faith pleaſing to God and auaileable to ſaluation,Gal. 5.6. is euer fruitfull and worketh by louelove in life and conuerſation, and wee may ſafely ſay it is as poſſible that the ſun ſhould hauehave no light, the fire not burne, or the reaſonable ſoule (which is immortall) not liue, as that true faith and aſſurance of Gods mercy in Chriſt ſhould not be fruitfull in thankfulneſſe, in obedience, and in many good duties of louelove both to God and man.Note. Indeed louelove and holy obedience may be diuorced from that faith which the Papiſts teach to be true catholicke faith, that being but a bare aſſent to the truth of the hiſtory, and ſuch as may be in diuells, can brng foorth nothing but trembling, or at the moſt admiration and amazement, as at the ſight of ſome Pageant or ſtrange wonder, but that faith which hath the right ſeale and ſoule of a iuſtifying and comfortable faith, that is an affiance and truſt in Gods mercy in Chriſt, for the remiſſion of ſinnes and all other appendant bleſſings, temporall and eternall cannot but ſend forth louelove and many good fruits worthy amendment of life, it is then (for the vſe of this) a ſophiſm, a deceipt of the fleſh forced vponupon men, Vſe. by the ſtrong deluſion of the diuell, to thinke they hauehave faith in Chriſt,It is a deceit of the fleſh to thinke that true faith in Chriſt may be ſeuered from true louelove to men. and yet hauehave not the leaſt dram of Chriſtian louelove to their brethren, this is to thinke that faith in Chriſt for remiſſion of ſinnes and many ſinnes may dwell together, which is a thing impoſſible, they that thus think, neuer felt the power of Gods mercy in Chriſt; and they are yet in their ſins whoſe hearts are poſſeſſed with ſuch deceiuing thoughts,2. Pet. 1.9. we muſt know it for a truth from the mouth of the Apoſtle.
He that doth not ioyne to his faith vertue, &c. hee is blind and he hath forgotten that he was purged, &c. doth he not remember nor thinke on the power or the blood of Chriſt, which is able not only to waſh away the guilt and puniſhment of ſinne, but to purge out the corruption of ſinne, if we hauehave a right faith in Chriſt, if we hauehave a right apprehenſion of the bloud of Chriſt, it will certainly make our hearts pliable and obedient to God, and tender, louing and ſincerely affected towards men. Can we thinke that any mans heart is waſhed in the blood of Chriſt, and yet it remaineth full of the poiſon of ſinne? no certainly, neuer was any heart bathed in the blood of Chriſt but thereby it was ſuppled and made tenderly affected towards all the Saints and members of Chriſt. Therefore let no man deceiue himſelfe in this point. Now to the obiect of faith and louelove, and firſt of faith (Chriſt Ieſus) where in a word Doct. 3 marke we the phraſe vſed by the Apoſtle, he ſaith not they beleeued Chriſt but in Chriſt,We neuer find in ſcripture mention of faith and truſt in any but in Chriſt and in God. Exception. a phraſe euer in ſcripture vſed to expreſſe true faith and affiance ſtanding in relation to Chriſt and to God, we ſhall neuer find mention of faith affiance, and truſt in any, but in Chriſt and in God. This I note to ſhew the ſtrength of our argument, againſt inuocation of Angells and Saints. Where we reaſon with the Apoſtle, that we cannot call on them becauſe we may not beleeue in them.Exception. Exod. 14.31. Now againſt this, exception is made by our aduerſaries the Papiſts. No ſay they? may we not beleeue in men? why? what ſay you to that, they feared, &c. Againe,Rom. 10.14. doe we not read in the Epiſtle to Philemon, the fift verſe, the Apoſtle ſaith he heard of his louelove & faith, &c behold ſay they, the Scripture teacheth faith in Moſes, & faith in the Saints.Anſw. 2 Chro. 20.20 We anſwer in that place of Exo. the words are not in God &c. but they beleeued God, that is, they gaue credit to the Lord and to Moſes his ſeruant, they gaue credit vntounto the word he had ſpoken vntounto them, ver. 13.14. and ſo their owne tranſlation hath it crediderunt Domino & Moſi &c. and cannot otherwiſe be expreſſed in Greeke or Latine, as their own vulgar interpreter hath well obſerued. The like place we hauehave, heare ye me O Iuda, and ye inhabitants &c, beleeue his Prophets, that is, giuegive credit to the words of his Prophets &c. for the ſecond place we anſwer, that any man who is not wilfully blinde, may ſee that faith is there referred to Chriſt, and louelove to the Saints: againe, the Apoſtle ſpeakes of the Saints liuing not departed as appeares ver. 7. therefore that place cannot make for Popiſh faith and beliefe in Saints departed, neither can they finde any place of Scripture ſo much as by implication, teaching faith or truſt and affiance in men bee they neuer ſo good, but rather the contrary, the Lord hath ſet a curſe on that man that truſteth in men.Ier. 17.5. Now further touching Doct. 4 the obiect of that faith that is here ſignified.True iuſtifying faith is fixed and bounded on Chriſt Ieſus onelyonly. Faith, truſt & affiance, the obiect of it is ſayd to be Chriſt Ieſus, whence we may gather that true iuſtifying faith is fixed and bounded on Chriſt Ieſus only, though faith in a generall ſignification being a word of relation, reſpecting things to be beleeued, hauehave reference to the whole word of God, & hauehave for the materiall obiect of it, eueryevery truth recorded in the word, yet as it is an inſtrument of iuſtification, it beholdeth the ſpeciall mercy of God in Chriſt: it apprehendeth Chriſt and his merits, the merit of his innocency, the merit of the holy and perfect obedience of his life, the infinit merit of his ſatisfactory death, & hence it is called the faith of Ieſus, & this is to be marked, becauſe in this reſpect only is faith ſayd to iuſtifie,Rom. 3.26. faith doth not iuſtifie as a quality inherent in vsus, for any excellency or merit in it ſelfe, nor any action of faith of it ſelfe, but onelyonly by relation to the obiect, becauſe it taketh hold of the merit of Chriſt, and doth apprehend and applie his perfect righteouſneſſe vntounto vsus, as the hand receiuing gold or ſiluer giuen, makes not rich, nor the worke of the hand in the act of receiuing by it ſelfe, but the gold or the ſiluer. So it is not faith nor the worke of faith that doth iuſtifie, but Chriſt, whom by faith we apprehend, the matter of our iuſtification as the Apoſtle hath taught vsus, God hath made him to bee ſinne,2. Cor. 5.21. and this being ſo it muſt teach vsus.
Firſt, to take heede of the doctrine of the Church of Vſe. 1 Rome, who ſay faith doth iuſtifie indeed, but how?Confutation of the Papiſts touching the manner how faith doth iuſtifie. not by relation to Chriſt the obiect of it, but as an excellent vertue bringing foorth many diuine and gracious motions in our hearts, as the feare of hell, louelove of God, a conſideration and a deſire of life eternall, and ſo fitting and preparing vsus, and making vsus worthy ex congruo to receiue grace and iuſtification, a doctrine diueliſh and dangerous, flat contrary to the truth now deliuered, and contrary to that oppoſition made by the Apoſtle, where hee oppoſeth beleeuing and working, faith and workes, therefore faith as a worke or excellent vertue doth not iuſtifie,Rom. 3.27.28. for then the Apoſtles oppoſition is ouerthrowen, then beleeuing and working might ſtand together, which are made oppoſite Vſe. 2 and cannot in the act of iuſtification ſtand together.Such as will be iuſtified in Gods ſight and ſaued eternally, muſt renounce all things in themſelues.
Againe (for the ſecond vſe) if faith doe not iuſtifie as an excellent quality, for any excellency or merit in it ſelfe, but onelyonly by relation to the obiect of it Chriſt Ieſus, then as many as will (indeed) be iuſtified in the ſight of God, and eternally ſaued, muſt learne vtterly to renounce all things in themſelues, and there is good reaſon for it, for if other qualities and workes, bee ſo farre foorth good, as as they come from faith, and faith it ſelfe, as a quality or worke doth not iuſtifie vsus in the ſight of God, then much leſſe can any other grace or worke do it; it is the pride of our corrupt nature to look for iuſtification, & ſaluation by ſome thing in our ſelues, if wee liue in ciuill faſhion in the world, and we hurt none &c. then wee are lift vp in a conceipt of this, and we thinke we cannot chuſe but be ſaued, thus the Diuell taking aduantage of our pride, doth teach men to encroach vponupon the doctrine of the holy Ghoſt, for whereas he hath taught that good life and honeſt conuerſation ſerues onelyonly as an euidence and neceſſary proofe of true faith in the bloud of Chriſt, the diuell teacheth to aduance theſe things to a higher place of dignity,Gal. 5.4. euen to ſhoulder out Gods grace and merits of Chriſt in our iuſtification, but wee muſt know as the Apoſtle hath taught vsus, if we looke to be iuſtified by any thing in our ſelues we are aboliſhed &c. faith in Chriſt Ieſus and confidence in good workes cannot ſtand together, faith and good workes euer goe together, and true faith is euer fruitfull in good workes, but faith and confidence or opinion of the merit of good workes cannot ſtand together. If we looke to be iuſtified and ſaued by Chriſt, wee muſt cleaue onelyonly vntounto him, and vtterly renounce confidence of all things in our ſelues, wee muſt iudge our ſelues, and condemn our ſelues in regard of any thing in vsus, and plead nothing but mercy and forgiueneſſe, wee muſt goe out of our ſelues and fixe our faith vponupon Ieſus Chriſt, and be fully perſwaded in our hearts, that his death is our ranſome, Doct. 5 his righteouſneſſe our righteouſneſſe, and make him our perfect Sauiour and Redeemer,Sanctified louelove muſt be expreſſed in the fruits of it chiefly to ſuch as are ſanctified and to all ſuch. build vponupon him as a rocke that neuer can be ſhaken, and then the gates of hell ſhall neuer preuaile againſt vsus, and ſo much of the obiect of faith.
Now come wee to the obiect of louelove, that is (all Saints) true ſanctified louelove comming from faith is to be extended in the fruits of it to all men, as they are men bearing the image of God, but eſpecially, to ſuch as are ſanctified and renued according to Gods image in ſome meaſure of holineſſe, and it muſt be teached generally to all Saints, as the Coloſſians did, ſo we are not onelyonly to louelove one or two or a certaine ſet number, but all Saints without exception, we are to beare hearty affection to all generally, and to expreſſe it in duties of louelove, to as many as we are able (ſaith Dauid) Lord my weldoing &c. but to the Saints,Pſal. 16.5. and hee ſpeakes indefinitely, to the Saints that are heere on earth and to the excellent; reaſons of this are theſe, firſt, all the Saints are members of one body, and it is a law layd on the members of the naturall body by the prouidence of God, that what ability is giuen to any member, it ſhould be vſed for the good of the whole body, and of eueryevery part of the body? that the ſight of the eye ſhould bee vſed as well for the direction of the foot, as for the guiding of the hand. So in the myſticall body of Chriſt, what good practicall grace or affection is wrought in any, it ſhould bee extended to the good of the whole body, and of eueryevery particular member of the body. Secondly, there is the ſame reaſon and ground of louelove in eueryevery Saint of God; namely, the image of God renued, their holines and feare of God, though not the ſame meaſure, they all reſemble God their Father in ſome degree of holineſſe, and ſhew that they are begotten of the immortall ſeed of his word, therfore louelove being bounded & ſet on goodnes, & that being found in ſome meaſure in eueryevery Saint of God, we are to extend our louelove to all & eueryevery Saint & ſeruant of God, but for the better cleering of this point a queſtion muſt be anſwered, namely, Queſt. this ſeeing we are to louelove all the Saints of God, the queſtion may be whether weare to louelove them all alike or no? Anſw. Firſt, Anſ. in reſpect of the different degrees of men, there muſt be different degrees of louelove: the Magiſtrate and the Miniſter being publique perſons fearing God, are to be loued with a greater meaſure of louelove then priuate perſons, becauſe they beare a double image of God, inward in ſanctified grace, outward in place & authority. Secondly, in equall compariſon, when men are equall in degree, we are then in the firſt place, principally to louelove and ſhew duties of louelove to Parents, children and ſuch as are conioyned and tied vntounto vsus by nature, or any outward bond of marriage or friendſhip, becauſe wee are bound to louelove them by a double bond of nature and of grace, grace doth not aboliſh naturall affection, but onelyonly order it and diſpoſe it aright, and ſo the queſtion is anſwered and the doctrine cleered.
Vſe. Is it ſo that we are to louelove all the Saints of God, then farre be it from vsus to louelove one and hate another,Partiall louelove of other reproued. that language and ſpeech ought not be heard out of our mouthes, I louelove ſuch a one euen from my heart, becauſe he is an honeſt man, but ſuch an one happily as honeſt as he I cannot abide, and it may bee wee cannot abide him, euen becauſe he is one that in our conceipt is too forward in the feare of God, are we not in this caſe become partiall in our ſelues,Iam. 2.4. as if our louelove be thus partiall, wee louelove one Saint of God and not another, let our pretence be what it will, that we louelove him, becauſe hee is an honeſt man, in deede and truth we louelove him not as a Saint, not for God, & his graces in him, but in ſome other reſpect either for pleaſure or profit, it is not poſſible for vsus to louelove one as a Saint and fearing God, but we muſt louelove all that feare God, becauſe all in their meaſure hauehave in them that which is truely amiable and louely. Againe, if we louelove ſome and not others, we make it plaine, we yet louelove not God, can we perſwade our ſelues that we louelove God, and louelove not ſome whom he loueth, can a man ſay he loues his friend and yet hate any one of his children,1. Ioh. 2.20. no certainly hee cannot no more can we truly ſay &c. If any man ſay I louelove God, and yet hate his brother, he is a childe of him that is the father of lies, c. 3. 10. In this are the children &c. Let then the conſideration of theſe things ſtir vsus vp to put away partiall affection, let vsus beare and ſhew hearty louelove to all the Saints of God, ſo we may hauehave teſtimony that our louelove is ſanctified, and that wee louelove God, and from thence may riſe vp to an aſſurance of his louelove in Ieſus Chriſt. Now to the fifth verſe.