Exposition of Colossians, Sermons · Chapter 1 · Verse 5
VER. 5. For the hopes ſake &c. Ver. 5
In this verſe, the Apoſtle doth lay before vsus two things. Firſt, wherefore it was that the Coloſſians continued conſtant in their faith in Chriſt Ieſus and louelove towards all Saints. What was the motiue that ſtirred them vp to goe on in faith and louelove, namely, the hope layd vp for them in Heauen. Secondly, the meanes how they came to the knowledge of that hope, and that was by their hearing of the Goſpell, which is deſcribed to be the word of truth and their hearing of this hope, by the preaching of the Goſpell is further amplified by the time that they heard of it, before the writing of this Epiſtle. Whereof (ſayth the Apoſtle) ye hauehave heard before, come wee to the firſt of theſe two generall things in theſe words, for the hopes ſake, by hope in this place wee are to vnderſtand, not the gift or grace of hope wrought in true beleeuers following true faith, but the thing hoped for, the thing certainely expected of all that truely beleeue eternall happineſſe, glory and life euerlaſting, and that is cleere out of the text it ſelfe, becauſe the gift or grace of hope is in the heart, but this is heere ſayd to bee layd vp in heauen: (laid vp) that phraſe is borrowed from Parents, who lay vp good things to bee giuen in time to come to their children, the meaning is that the Lord hath as it were laid vp, prouided and prepared life, happines and glory in time to be giuen to his children, ſo we find it in the laſt doome that Chriſt ſhall pronounce vponupon the bleſſed of his father, Come ye bleſſed of my father, inherit the kingdome prepared, &c. Mat. 25.34.In heauen, that is in the place and ſeat of the bleſſed Angells and Saints, whether Chriſt is aſcended, and from whence he ſhall come to iudgement, this then is the true ſence of theſe words, for the eternall happineſſe life and glories ſake, prepared of the Lord from all eterniry in time to be giuen you in the higheſt heauens. Now firſt in that glory and life to come is called by the name of hope, one of theſe is put for another, one to ſignifie another, hope to ſignifie heauen.
True chriſtian hope muſt not only hauehave reference to life eternall, but muſt be a reſemblance of it.Hence we may take vp this concluſion, that true chriſtian hope, or the hope of true Chriſtians muſt not only hauehave reference to life eternall, but it muſt be a reſemblance of life hoped for, and in ſome ſort be correſpondent vntounto it: for as in metonimicall and ſacramentall ſpeeches, when one thing is ſet downe to ſignifie another, there is a reſemblance and ſimilitude between thoſe things, as the bread in the ſacrament reſembleth the body of Chriſt, ſo our hope put for heauen, it muſt be a reſemblance of heauen, it muſt in ſom ſort expreſſe eternal life laid vp for vsus in heauen; how can that be, may ſome ſay? Anſwer, by working in vsus euen in this life a beginning of life eternall, by making our life and conuerſation heauenly, or as the Apoſtle ſpeakes,Phil. 3.20. in heauen. Then is our hope a liuely image fit to reſemble life eternall, when it is manifeſted in the beginnings of life eternall, when it is effectuall to turne vsus from ſinne to God, and to worke in vsus newneſſe and holineſſe of life. And that true chriſtian hope is ſuch a reſemblance of eternall life, and is thus effectuall and ſo ought to be in vsus. Marke that place of the Apoſtle, our conuerſation (ſaith he) is in heauen.Phil 3.20. What is his ground? euen our hope of the glorification of our bodies, and fulneſſe of glory at the comming of Chriſt, for he ſaith in the verſe folowing, from whence,1. Iohn 3.3. &c. we hauehave a plaine text to this purpoſe, ſaith S. Iohn, we know, &c. and eueryevery man that hath this hope, &c. whoſoeuer hath true hope he is thereby ſtirred vp vntounto daily repentance and reformation of life.
Now for the vſe Vſe. of this, there is neuer a one of vsus of yeers and of diſcretion, but we will ſay we hope for life eternall,Triall of our hope of life and ſaluation in heauen. and we looke for happineſſe, and glory in heauen by the mercy of God in Chriſt. But would any know whether his hope be a true Chriſtian hope or no, ſuch a hope as will not deceiue nor diſappoint him in time of need, no not in death it ſelfe, let him then examine it by this note, if his hope be a reſemblance of life eternall, if it doe expreſſe in his life the beginnings of that life laid vp in heauen in ſom meaſure of purity, holineſſe, innocency, meekneſſe, and louelove, &c. ſo that a man may ſay of him as we vſe to ſpeake of a child towardly and of an ingenious countenance, that he is optimae Spei one of excellent hope, then his hope is indeed religious and chriſtian, ſuch as will comfort him when the pangs of death are vponupon him. But if otherwiſe he ſay he hopes for life and ſaluation, and yet be not able to ſhew it in ſome conformity, ſimilitude, and likeneſſe vntounto life eternall, but his life is rather an expreſſe image of his naturall corruption, his life is ſtained with many foule ſinnes, that mans hope is but a pretence of hope, and in the end it will deceiue and make him aſhamed, can a man ſay and that truly, he hopes for heauen, and yet his very breath ſtinkes of hell, he breaths and belches out blaſphemous oathes, railings, curſings, ſlanderings, &c. and hath his tongue ſet on fire with the fire of hell, as S. Iames ſaith, third Chapter verſe 6. can any ſay that he lookes vp to heauen, and beholds the fulneſſe of happineſſe and glory in heauen, and yet his eies are full of adultery as the Apoſtle ſpeakes.2. Pet. 2.14. We know we cannot ſee the ſunne when a thicke cloud is before it,Mat. 5.8. and can we imagine that we ſee the brightneſſe of glory in heauen, through the thicke foggy miſt of many ſinnes? it is not poſſible, our ſauiour hath ſaid it. That only the poore in heart, ſuch as are purged both from the guiltineſſe and filthineſſe of their ſinnes ſhall ſee God, ſhall ſee by their faith in this life the comfortable beames of the Lords liuing countenance ſhining vponupon them in Chriſt, and ſhall ſee him face to face, euen the brightneſſe of his glory to their eternall comfort in the life to come. In the ſecond place in that the Apoſtle doth teſtifie that he heard of the conſtancy of the Coloſſians in their faith and louelove; towards all Saints for the glories ſake laid vp for them in heauen, we are taught that it is the Doct. 2 ſtedfaſt looking into heauen, that doth keepe and hold true beleeuers in a conſtant courſe of religion,The ſtedfaſt looking into heauen doth keep true beleeuers in a conſtant courſe of religion. it is that which makes them cleaue faſt to Chriſt. and keepe fellowſhip and communion with the Saints, for though we are not to depart from ſinne or do good, for this end only or principally that we may obtaine eternall life, for then we ſhall neuer obtaine it, becauſe this end and purpoſe proceeds from ſelfe louelove, though we are not to auoid euill or doe good, chiefly in reſpect of reward or feare of puniſhment, but in reſpect of Gods glory and our owne duty, yet in the duty of religion and louelove, we may hauehave an inferior ſubordinate and ſecond reſpect vntounto the recompence of reward, and to make vsus conſtant in well doing, life euerlaſting muſt euer be in our eie, at which we muſt continually aime. We read that Moſes eſteemed the rebuke of Chriſt,Heb. 11.26. &c. for why ſaith the text he had reſpect vntounto, &c. verſ. 27. He forſooke Aegypt, &c. for he endured, &c. He had his eie vponupon heauen, and vponupon God in heauen, the rewarder of them that ſeeke him, and by faith depend vponupon him, and that made him lightly eſteeme the troubles and trialls of this life, and not to feare the rage and fury of Pharaoh or of any man liuing. Would we then for vſe Vſe. of this) ſtand faſt in our profeſſion of faith,We muſt learne to caſt our hope as the anchor of our ſoules within the vaile of heauen. Heb. 6.19. would we be conſtant in religion, and the feare of God, amidſt the troubles and miſeries of this life, yea in the midſt of many violent aſſaults and ſtrong temptations of Satan, then learne we to caſt our hope, the anchor of our ſoules, as the holy Ghoſt calls it, within the vaile of heauen, let vsus lift vp the eies of our minds and faſten them on that glory and bliſſe that is prepared and laid vp in heauen, for all them that louelove the appearing of the Lord Ieſus, then we ſhall be able to put vponupon vsus Iobs reſolution, Though the Lord ſhould kill me, &c. and in the houre of temptation and pangs of death, we ſhall cleaue faſt vntounto Chriſt by faith,Iob 13.15. and hold our communion with the Saints, it is not poſſible that ſuch as profeſſe faith and religion, and yet mind earthly things, and hauehave their minds groueling on the things of this world and profeſſe in reſpect of wealth, that they ſhould hold out in faith and in the feare of God, in the time of triall and temptation, the diuell could thus reaſon, doth Iob feare God for naught? as if he had ſaid,Iob 1.9. Iobs feare and ſeruice of God is but in reſpect of his wealth and proſperity, therfore lay but thine hand vponupon him, and he will ſtart aſide from his feare, he will then ſhew himſelfe to be but an hypocrite. Though the diuell was deceiued in Iob, yet he hath ſhewed by this manner of reaſoning that he knowes well that ſuch as profeſſe in reſpect of wealth and outward proſperity, they are ſoone driuen from their profeſſion, by the leaſt triall or temptation. Therefore this ought to ſtir vsus vp in our profeſſion, to reſpect chiefly the glory of God and our duty, and then labor to fix our eies on the marke and price of the high calling of God in Chriſt Ieſus, that ſo we may be conſtant and perſeuere in time of triall and temptation, which may come vponupon vsus we know not how ſoone. It followeth (laid vp) this phraſe as hath been ſhewed, is borrowed from parents to bring within the compaſſe of our vnderſtanding the Lords eternall decree, and his purpoſe, to beſtow life and glory vponupon his children, our Doct. 3 inſtruction hēce is eaſily gathered, namely this;Such as truly beleeue in Chriſt and hold coniunction with the Saints, may looke for life and glory in heauen. in that life and glory is laid vp with the Lord in his eternall councell.
We may conclude it ſhall in time be giuen to ſuch as truly beleeue in Chriſt, and hold fellowſhip and communion with the Saints, it is laid vp for them, they ſhall not miſſe of it, they may certainly expect it. Our Apoſtle doth thus build vponupon it, that he hauing finiſhed his courſe and kept the faith,2. Tim. 4 8. thenceforth was laid vp for him, &c. and that the Lord the righteous iudge would giuegive it vntounto him, at the day of his departure, out of this life, and not only to him but to all them alſo, &c. We may further be reſolued of this truth by conſidering the end, why naturall parents prouide and lay vp good things for their children, applying that by way of ſimilitude to the Lord, for what is their intent and purpoſe, in their prouiding laying vp and carefull keeping of good things? ſurely in time to endow and to enrich their children, and it is either change of affection or want of ability, that makes voide their purpoſe, either becauſe their louelove is turned into hatred, or becauſe they are not able to do that they purpoſed, now the Lord hauing purpoſed and intended from all eternity in time to endow and enrich his children with treaſures of eternall life and glory. What is it that may fruſtrate and make void his purpoſe? is it change of his louelove? not poſſible, his louelove is eſſentiall in him, as vnchangeable as himſelfe, he loues for euer whom he loues once. Is it want of power? we cannot ſo imagine, he is omnipotent the God of all power, nothing in heauen earth, or hell, is able to withſtand or hinder him from effecting his purpoſe, therefore happineſſe and eternall glory being intended by him to his children in his eternall louelove that neuer changeth laid vp for them vnderunder his hands, and keeping who is able to keep and to beſtow it at his good pleaſure and that in heauen a place of all ſafety and ſecurity, where it cannot be corrupted, ſtained, wax old, or waſte and weare away, as the Apoſtle ſaith, It muſt needs in time come to them for whom it is prepared and appointed of the Lord,1. Pet. 1.4. that is to ſuch as beleeue and hold fellowſhip and communion with the Saints; a matter for the vſe of it of great comfort to all that truely Vſe. 1 beleeue, to them only the comfort of it doth belong.
Comfort to all that truly beleeue in Chriſt.Firſt therefore, let our meditation in this point be to this purpoſe, is life and glory laid vp for vsus, in time to be giuen vntounto vsus, then let vsus not be diſmaid and vtterly deiected, though we looſe all that euer we enioy in this world, far be it from vsus vponupon the loſſe of the tranſitory and fading things of this world, to cry out and ſay we are vtterly vndone, how ſhall we do? whether ſhall we turne our ſelues? let theſe diſtempered ſpeeches arguing want of hope bee heard out of the mouthes of ſuch as want hope, and be far from vsus, let not vsus feare what man or diuell can doe vntounto vsus, it is the encouragement our Sauiour giues vponupon this very ground. Feare not, &c. eueryevery word hath the waight of an argument, as if he had ſaid,Luk 12.32. feare not the loſſe or want of earthly things (he there handleth the argument of Gods prouidence) it is your kind and louing father that doth tender your eſtate and hath care of it, it ſtandeth with his good will and pleaſure freely to giuegive without any merit of yours the kingdome, that is that heauenly kingdome prepared for you, why then ſhould you feare, Nay ſaith he verſ. 4. I ſay vntounto you be not afraid of them that kill the body, that is, feare not them that are able to take away your temporall liues, they can go no further, they cannot ſtrip you of life eternall, that is beyond their reach, they cannot enter vponupon your ſoules to hurt them, they are your freeholds, free from the rage and violence of ſatan, and an his inſtruments. Nay yet more then this, in that life and glory is laid vp in time to be giuen vsus if we beleeue in Chriſt. we may hence receiue further comfort though it be ſo that our braines be daſht againſt the walls, our bones ſcattered in the ſtreets, our blood run downe the channell, yet our bodies ſo mangled and martyred, ſhall be raiſed againe reſtored by the power of God, and be crowned together with our ſoules with happineſſe and glory, and our tongues Vſe. 2 ſhall ſend foorth the praiſe of him that ſits vponupon the throne with maieſty and honor for euer,Expectation of eaſe, comfort, and deliuerance in time of trouble ſtrengthened. &c. that is our firſt vſe of this, that life and glory is laid vp, and in time ſhall be giuen vntounto vsus.
Againe, ſecondly the conſideration of this may ſtrengthen vsus in our expectation, of eaſe and comfort and deliuerance in time of trouble, and diſtreſſe, that in the Lords good time wee ſhall not faile of eaſe, comfort, and deliuerance, for why? hath the Lord layd vp eternall life and glory in time to bee giuen vsus, ſhall we not miſſe of it, may wee certainely expect it? ſo alſo hath the Lord layd vp eaſe, comfort, deliuerance &c. for all his diſtreſſed children in his good time to be giuen vntounto them, and as we are to waite with Iob all the daies of our appointed time,Iob 14.14. till our laſt changing ſhall come, our changing from miſery and ſinne to happineſſe and glory, ſo are we in all times of trouble, and diſtreſſes to wait till our changing ſhall come from the Lord,Iſay 63.3. till it pleaſe the Lord to giuegive vsus beauty for aſhes, &c. To change our ſorrow into ioy, our ſickneſſe into health, and to deliuer vsus out of our diſtreſſe, it is a fruit of our corruption to be impatient of delay, to make haſt to be deliuered and to ſeeke by vnlawfull meanes as the faſhion of ſome is in preſent trouble, they muſt hauehave preſent helpe, or elſe they will fetch it from hell it ſelfe, by meanes of witches, ſorcerers, and ſuch like. Let them know, whoſoeuer they be, that are thus haſty, that this is a manifeſt demonſtration of their want of faith and truſt in God for life eternall, ſhall we ſay we truſt God vponupon his word for happineſſe in heauen, and yet truſt him not vponupon his promiſe for helpe in time of need? can we perſwade our ſelues that we beleeue there is life and glory laid vp in ſtore with the Lord in time to be giuen vsus, and yet not beleeue there is comfort and deliuerance with the Lord in time of trouble? no, no, if we truſt not God for the leſſe, we cannot truſt him for the greater, either then truſt in the Lord in time of trouble, and with patience expect comfort from him, or elſe thou haſt not yet learned to waite vponupon his mercy for ſaluation, and remember the words of the Prophet.Iſay 28.16. He that beleeueth, makes not haſt, an infallible character and badge of him that beleeues is this, he makes not haſte. If thou then make haſt thou beleeueſt not.
Now heere a queſtion muſt be anſwered in that the Apoſtle ſayth, life and glory is layd vp, Queſtion. ſome may demand how this can agree with that, where beleeuers are forbidden by Chriſt to lay vp &c. whereby treaſures, is meant eternall glory, and if that be layd vp, how then can they themſelues lay it vp?
For anſwer, wee muſt learne to diſtinguiſh and make a difference betweene the eſſence and ſubſtance of glory & the degree & meaſure of glory. Now the firſt of theſe is meant in this place, that the ſubſtance of glory ſtanding in the fruition of the preſence of God, fellowſhip and ſociety with God the Father, Son and holy Ghoſt, and with the Angels and Saints is laid vp for true beleeuers, but the meaſure of glory may be laid vp, and may bee encreaſed by themſelues, they by their good works of faith may treaſure vp a greater meaſure and degree of glory, a greater reward in Heauen which ſhall be giuen, not for the merit of their workes, but of the meere mercy of God, who in the day of retribution will crowne his owne gifts not our merits, and where he findes greater meaſure of gifts, greater meaſure of the workes of faith, there he will in mercy beſtow greater meaſure of glory according to that of the Apoſtle,2. Cor 9.6. 1. Cor. 15.41. hee that ſoweth ſparingly &c. hee that ſoweth liberally &c. and as hee ſaith, as one differeth in brightneſſe from another, ſo there ſhall be greater meaſure of glory in one Saint then in another, according to the meaſure of the workes of faith, this I take to bee the meaning of our Sauiour, in ſaying, lay vp &c. that is treaſure for our ſelues, a meaſure of glory, and adde one meaſure to another,True beleeuers hauehave not their happineſſe in preſent poſſeſſion but in reuerſion. 2. Cor. 5.7. 1. Ioh. 3.2. as men in heaping Doct. 4 and hoarding vp riches adde one ſhilling and one pound to another.
Now further, in that the Apoſtle ſayth, the happineſſe of true beleeuers, is laid vp for them in Heauen, he would hauehave knowen that they hauehave it not in preſent poſſeſſion, but in reuerſion, in hope and expectation, they liue heere by faith &c, and as Saint Iohn ſayth it yet appeares not how glorious they ſhall be, though the Lord giuegive them a taſte of Heauen in this life in the firſt fruits of his Spirit, in peace of conſcience and ioy in the holy Ghoſt to comfort and ſtay their hearts, yet they muſt expect full fruition of happineſſe in Heauen in the life to come.
Our vſe Vſe. of this, is that which the Apoſtle hath taught Chap. 2.We muſt lift vp our hearts and affections to the higheſt heauens. that ſeeing our happineſſe and fulneſſe of ioy and comfort is not in any thing vnderunder the Sunne, but laid vp in the higheſt Heauens, wee therefore ſhould lift vp our hearts thither, and ſet our affections &c. and to helpe forward, and ſtirre vp our dulneſſe, in this reſpect conſider we but theſe two things. Firſt, to ſet our affections on earthly things, it is ſuch an high degree of ſinne, as our Apoſtle could not think of it, but with a bleeding heart, nor ſpeak of it but with teares trickling downe his cheekes: and marke the ſteppes by which he comes vntounto it,Phil. 3.18.19. many walke &c. Againe, to ſet our affections on the things of this world, will not onelyonly make vsus loſe the hold that we ſeeme to hauehave of Heauen (for we cannot compaſſe Heauen and earth together) but the very remembrance of Heauen, experience ſhewes this. For ſpeake to a worldly minded man, of the ioyes of the life to come, of the eternall waight of glory that ſhall be reuealed, and hee is no more moued then a ſtone in the wall, he hath no apprehenſion of it, if then we would not aſpire to that high degree of ſinne, that will make an honeſt heart bleed to thinke or ſpeake of it: if wee would not loſe the hold we ſeeme to hauehave of Heauen, the very remembrrance of Heauen, let vsus lift vp our hearts and our affections and not ſuffer them to ſettle and reſt on earthtly things, let vsus vſe them as trauellers to help vsus forward in our iourney towards Heauen, but let our chiefe care and affection bee on Heauen and heauenly things, and ſo much of the firſt generall part of this verſe, in theſe words (for the hopes ſake) Now to the ſecond part of it, in the wordes following (whereof &c.) the wordes neede no long expoſiton, the word (Goſpell) is a word well knowen to eueryevery one in ſound, but happily to few in ſence and ſignification. It ſignifieth in generall good tydings, but in ſpeciall the tydings or the promulgation of the free grace and mercy of God in Chriſt, it is an euidence or declaration of Gods couenant of grace, it ſignifieth that part of the word of God, that containes the promiſe of remiſſion of ſinnes and life euerlaſting, made to all that truely beleeue in Chriſt, and repent of their ſinnes, it is called the word of truth, or (as the words are) of that truth, in a double reſpect. Firſt, becauſe it is of abſolute and infallible truth without errour, being publiſhed firſt by God, who is truth it ſelfe, after by Prophets and Apoſtles, to whom it was reuealed by inſpiration and inſtinct of the holy Ghoſt, and by them preached and written without errour. Secondly, by a kinde of excellency aboue the law, becauſe it doth containe and publiſh that eternall and ſauing truth, whereby we come to the knowledge of righteouſneſſe and ſaluation by Chriſt, which wee could not hauehave by the law, nor was euer reuealed by the law, heere firſt we are to obſerue that the Coloſſians heard of life and glory layd vp in heauen for them, by the Goſpell Doct. 5 and ſo came to the knowledge of it, whence it followeth,Knowledge of life eternall comes by hearing. that the knowledg of life eternal coms by hearing, it is not in vsus by nature, but it enters in by the eare, the liſtning & lending of the eare to the word preached, is the ordinary outward means, wherby knowledge of ſaluation is wroght in the heart; for ſauing faith which comprehends both knowledge of Gods mercy, and affiance in his mercy, by which we are ſaued, comes by hearing,Rom. 10.17. when Adam fell from God, he knew what bleſſing hee had loſt, and into what miſery he was fallen, that was the knowledge of good and euill, the diuell promiſed and he got but hee had no ſight of riſing, no knowledge of reſtoring to the ſtate of grace and ſaluation, till he heard it from the mouth of the Lord, that the ſeed of the woman ſhould breake the ſerpents head, and ſo by nature there is no knowledge of ſaluation but a ſight of euerlaſting death and damnation, indeed the heathen groped after happineſſe, and dreamed of Eliſian fields, but had no true ſight of it, till it was reuealed to them by the ſound of the Goſpell.
Vſe. Hence then learne we what pretious accompt wee are to make of hearing of the word.We are to make precious accompt of hearing the word of God. Is it ſo that by hearing of it we come to faith, and knowledge of ſaluation, then think that our eares are put to the beſt vſe when they are hearing of the word, for then they are exerciſed in a buſineſſe that tends to the ſauing of our ſoules, and let vsus not with giddy headed Monkes and ſwelling Enthuſiaſts, thinke baſely of hearing, and thinke we ſhall come to the knowledge of ſaluation, by idle viſions and phantaſticall reuelations; they brag much of dreames and priuate illumination of the ſpirit, and ſo ioyne the word and ſpirit which the Apoſtle hath coupled together, he calls his preaching the miniſtration of the ſpirit,2. Cor. 3.8. to note that the word and ſpirit are ſo neerly conioyned, that they muſt alwaies goe together, the ſpirit ſhineth in the word, and the word is powerfull by the ſpirit, and we muſt be taught of God, but by the word the Lord puts them together,Iſay 59.21. I will make this my couenant, &c. and by reaſon of this coniunction of the word and ſpirit, the preaching of the word is an inſtrument of grace and ſaluation, therefore we are not to depend vponupon viſions and reuelations from heauen, but to make pretious accompt of hearing the word. And againe let vsus not with contemners of the word reaſon thus, if I be appointed vntounto life and ſaluation, I ſhall come vntounto it as well as they that heare all the ſermons in the world, that is a dangerous rock on which many ſoules ſuffer ſhipwracke. Rather reaſon thus with thy ſelfe, am I careleſſe of the meanes the Lord hath appointed to bring me to the knowledge of ſaluation, then I may iuſtly feare that I belong not to Gods election. For whom the Lord hath appointed to ſuch an end, he hath appointed to the meanes, and doth ſweetly incline and bend the purpoſe of the will that way; whom he hath predeſtinated them he hath called by the preaching of his word.Rom. 8.30. It is the ſubtlety and cunning of the diuell to worke in the heart a perſwaſion of indifferencie, where the Lord by his ordinance hath laid a neceſſity, that the hearing of the word which the Lord hath appointed a neceſſary outward meanes to bring to the knowledge of ſaluation, is but a thing indifferent, and to perſwade that a man may be ſaued, though he be careleſſe of the meanes of ſaluation. Let vsus learne to take heed of this ſubtlety, conſider and take we but a ſhort view of the ſtate of ſuch as lightly regard the hearing of the word, they walke in the darkneſſe and vanity of their minds, they ruſh into errors, breake out into blaſphemies, runne into all ſorts of ſinne, they degenerate into the nature of bruit beaſts, and grow worſe then they. For why they hauehave no ſtrength againſt the corruption of their owne hearts; nor any power of grace to withſtand the temptation of ſatan, but with full ſwing run after the vanities of the world, and the pleaſures of ſinne, and ſo lie open to Gods wrath, which hangs ouer the heads of all vnbeleeuers, being deſtitute of Chriſt the robe of righteouſneſſe, wanting faith, mortification, ſanctification, and the whole armour of God, a ſtate wretched and damnable; let the conſideration of it moue vsus to make a ſpeciall accompt of hearing the word, wherby our iudgements may be informed, our wills reformed, our affections ordered, and eueryevery thought brought into captiuity to the obedience of Chriſt. In the ſecond place we are to marke that the Coloſſians came to the knowledge of life and glory, laid vp for them in heauen, by hearing the Goſpell, whence we learne that the doctrine of the Goſpell, the doctrine Doct. 6 of remiſſion of ſinnes,The doctrine of the Goſpell is that which brings men to the knowledge of their ſaluation. and life euerlaſting by Chriſt exhibited in the fleſh, is that in particular which brings men to the knowledge of their ſaluation. For why the Goſpell of Chriſt is the only charter and euidence of that heauenly inheritance, that is prepared for them that ſhall be ſaued. It is not the booke of the creatures, the viſible frame of the world, that can reueale or make it knowen, that ſerues onelyonly to leaue men without excuſe,Rom. 1.20. it is not any extraordinary worke of Gods iuſtice, any of his iudgements which are reall and viſible ſermons, they bring not to the knowledge of mercy, neither is it the hearing of the law, becauſe there is no ſeed of faith, either in the law of nature, nor any reuelation of it by the morall law of God, the law is no inſtrumentall cauſe of faith, repentance or any other ſauing grace; the morall law is called by the Apoſtle a killing letter,2. Cor. 3.7. the Miniſter of death and condemnation. And the Goſpell is there ſayd to giuegive life, and is called the miniſtration of righteouſneſſe and of the Spirit.Gal. 3.2. And indeed it is the hearing of the Goſpell that doth conferre the Spirit of adoption,Act. 5.20. as the Apoſtle ſayth. Hence is the Goſpell called the word of life, the word of ſaluation, and therfore the hearing of the Goſpell onelyonly brings the knowledge of life and ſaluation.Act. 13.26.
Que. Whereto then ſerues the hearing of the law?
Anſw. The Apoſtle makes anſwer as our ſchoolemaſter … to bring men to the knowledge and feeling of ſinne, to the knowledge of the curſe,Gal. 3.24. and puniſhment due to the ſame without remedy, and ſo to compell them to goe to Chriſt ſet forth vntounto them in the Goſpell. The point then being cleere the vſe of it is this.
Vſe. 1 Firſt it maketh knowen who they be that do truly and rightly preach the Goſpell,Who they be that do truely and rightly preach the Goſpell. namely, they who doe aime and driue at that, and in ſome meaſure effect that which is the proper worke of the Goſpell, that is, bring men to faith in Chriſt, & certain knowledg of their own ſaluation, The Papiſts teaching that holds men in ſuſpence and makes men doubt of their owne ſaluation, and giues them no certaine light, nor knowledge of life and glory layd vp for them in heauen, is not the true teaching: The Goſpell is then truely preached when the preaching thereof is powerfull by the worke of the ſpirit, to conferre the Spirit of adoption, whereby beleeuers know that there is life and ſaluation layd vp for them in Heauen.
Againe, hence learne wee who they bee that rightly Vſe. 2 heare the preaching of the Goſpell, namely,Who they be that rightly heare the preaching of the Goſpell. they who are brought by hearing of it, to a true ſight of their owne ſaluation, that life and glory is layd vp for them in Heauen, the Goſpell is powerfull in it ſelfe to bring men to the knowledge of ſaluation, it is the arme of the Lord to that purpoſe, and if it be not thus powerfull in thee, to worke in thee vponupon good ground, faith and repentance, and a meaſure of true knowledge and aſſurance of thine owne ſaluation,2. Cor. 4.3. thou haſt not profited by hearing of it as thou oughteſt, and then marke what the Apoſtle ſayth, if the Goſpell be hid &c. If thou be not able to ſee that light that ſhineth in the Goſpell, touching remiſſion of ſinnes and ſaluation, it is a ſigne of perdition. Againe, conſider that the diuels vnderſtand both the law and the Goſpell, and giuegive aſſent to the Goſpell to be true, they goe ſo far, if thou then be not brought to ſome meaſure of aſſurance of ſaluation thou haſt not yet gone beyond the diuels, who are already in hell. Let then theſe things worke vponupon thee thus farre, to draw thee to examine how thou haſt profited by the preaching of the Goſpell.
The Apoſtle heere calles the goſpell the (word of truth) Doct. 7 that is abſolute ſauing truth,Their opinion is falſe, who hold; eueryevery man liuing an outward ciuill life may bee ſaued in any religion. hence it followes that the opinion of ſuch is falſe, who hold that eueryevery man liuing an outward ciuill life may be ſaued in any religion, the Iew in his Iudaiſme, the Turke in his Turciſme, and the Heathen in his Paganiſme. For reaſon teacheth that truth is ſimple, & one error is manifold, and there is one way to do well, and many wayes to doe euill. Now eueryevery Art and Science hath his truth, but ſauing truth, is the truth of the goſpell, and there is but one goſpell, one in number, no more, and therefore but one way of ſaluation that is by true faith in Chriſt.