Exposition of Colossians, Sermons · Chapter 2 · Verse 5
VER. 5. For though I be abſent in the fleſh, yet am I with you in the ſpirit, reioycing and beholding your order, and your ſtedf…ſt faith in Christ.
This ver. dependeth on the former as a reeſon of the Apoſtles care expreſſed in the former ver. that the Coloſſians might be kept from the ſeducement of ſuch as ſhould goe about to beguile them with enticing words the reaſon is this, becauſe the Apoſtle was acquainted with the ſtate & condition of their Church, and this reaſon is couched together with an anſwer to a queſtion they might make, how he ſhould come to the knowledge of their ſtate, being abſent, and far remooued from them, to this the Apoſtle anſwers that though he was abſent in the fleſh, yet was he with them in the Spirit, reioycing and beholding their order and their ſtedfaſt faith in Chriſt.
This is the ſumme and ſubſtance of this verſe, in it wee hauehave more particularly theſe things to conſider.
Firſt, a preuention of a queſtion that might be made by the Coloſſians, how poſſibly the Apoſtle could come to be acquainted with their eſtate, ſeeing he was abſent from thē this the Apoſtle meets withall in the firſt words by a diſtinction, that his abſence was in regard of his body and not of his ſpirit (Though I be abſent in the fleſh, &c. Now becauſe there might yet remaine ſome ſcruple, and doubt in the mindes of the Coloſſians, admitting his preſence with them in the ſpirit; for that might be without knowledge of their eſtate, as a man may be with his friends far diſtant from him in conceipt, in mind and good will, and yet bee ignorant of their eſtate & welfare, the Apoſtle therefore in the ſecond place ſets downe the effect of his preſence in the ſpirit with the Coloſſians, to proue that he was preſent with them, not in bare conceit & mind, but ſo as he was acquainted with their ſtate, as (namely) that it brought forth ioy & reioycing, & that is further amplified by the means whereby that reioycing was wrought (namely) by ſight, and not by heare ſay, reioycing and beholding, which doth alſo proue the truth of his preſence with them in the ſpirit, that he was ſo preſent▪ that he did looke on them, as if hee had beene bodily preſent, and that his beholding of them, is further enlarged by the matter and obiect of it, and that twofold, beholding their order and ſtedfaſt faith in Chriſt, that hee ſeeing their order and their ſtedfaſt faith in Chriſt, reioyced. Now before wee come to handle the parts of this verſe in particular one thing of good vſe and conſequence is to be obſerued from it in generall, we are to marke that this verſe is inferd vponupon the former as a reaſon of the Apoſtles eare, expreſſed in the former verſe, hee was carefull that none ſhould beguile them, why ſo? becauſe he was preſent with them in his ſpirit and ſaw their good order and ſtedfaſt faith in Chriſt, that reaſon is to be marked, a man would thinke he ſhould rather hauehave thus reaſoned. I am with you in ſpirit, & I ſee ſome go about to beguil you therfore I am carefull that no man beguil you, but he ſaith not ſo, but I ſee your good order, therfore I am carefull that no man ſeduce you; from this manner of reaſoning wee may take out this profitable leſſon.
That in our beſt eſtate when we thinke our ſelues moſt Doct. 1 free from danger of temptation, yea,When we thinke our ſelues moſt free from dā ger of temptation, then are we to be vigilant and wary and to watch ouer our own harts & liues. Rom. 11.20. 1. Cor. 10.12. when we find our ſelus moſt ſtrong by the ſtrength of grace & faith to withſtand the aſſaults & temptations of Satan, or his in ſtruments laboring to beguile vsus, & to draw vsus to error in iudgment, to luſt of hart, or to any ſinfull action, euen then are we to bee vigilant, circumſpect & wary, & to watch ouer our owne harts & liues, the Apoſtle was carefull to keep the Coloſſians from ſeducement, when he knew them well ordred & ſtedfaſt in faith; So muſt we in our beſt & moſt ſecure eſtate, as it may ſeeme to vsus, feare & be carefull to auoid the danger of temptation, the Apoſtle ſaith to ſuch as ſtand by faith, be not high minded but fear, & let him that thinketh he ſtandeth, take heed leaſt he fall, which places make nothing againſt aſſurance of ſaluation in true beleeuers as the Papiſts vrge them, but are admonitions to ſtir them vp to vſe means of ſecuring themſelues, by warines, & do prooue the point in hand, that euen thē when we ſtand & are ſtedfaſt in faith, wee are with all circumſpection, to auoid the danger of temptation, if we call to mind the place where, & the time whē our firſt parents were deceiued, we ſhal eaſily yeild to the neceſſity of this duty, the place where they were tempted, ſeduced and ouerthrown, was Paradice, the time when, in their ſtate of innocency. Now let no man vpō this conclude, therfore ſinfull men though they be true beleeuers may wholly & finally fall frō God, for there is not the ſame reaſon of the grace & creation,Note. & the grace of regeneration, by the grace of creation man, or Angell hath a power either to ſtand or fall, & this power is in it ſelfe but by the grace of regeneration ſuch feare of God is put into the hearts of the regenerate,Ier. 32.40. that they ſhall not wholly fall from God, & this power of not falling from God is in them indeede but not from themſelues (but that by the way) in that our firſt parents were tēpted & fell in Paradice in time of their innocency, it makes it moſt cleere (which is the intention of my ſpeech) that in our beſt eſtate, we are not to be ſecure & think our ſelues free (I ſay not from tēptation) but from the danger of temptation; & therfore in our beſt eſtate when we hauehave moſt ſtrēgth of grace, we are to be vigilant & to watch ouer our ſelues, leaſt Satan circumuent vsus, we ſee our duty, and that it may be thought vponupon with profit, we muſt know that when Satan cannot preuail with vsus to make vsus comit groſſe ſins, Ʋſe. when (we hauing ſtrength of grace to withſtand him) he cannot make vsus ſin by ſwearing,The duty vrged by an argument from Sat…ns ſubtilty in tempting vsus to ſin. drunkennes, pride in apparell or other like fruits of ignorance, & of an vnreformed ſoule, then hee will aſſaile vsus with ſome ſpirituall temptation, for example, he will ſeeke to poiſon our ſoules with inward pride, to make vsus (if poſſibly he can) to ſwell, and to be lift vp in regard of that very grace giuen, to with ſtand temptation, we therfore (euen as many as make conſcience of known ſins) are to watch ouer our hearts in this reſpect, leaſt Satan get within our harts, and by his ſubtilty crewe be aware corrupt them, with this ſecret pride, & conſider, that it is not enough for vsus to diſallow this corruption, as happily at the hearing of this exhortation, ſome will ſay; Oh, God forbid I ſhould ſo foget my ſelfe as to think highly of that ſtrength God hath giuen me, & to be lift vp wirh a conceit of that, I know it to be a ſinne, and I vtterly diſallow it, conſider I ſay, that this is not ſufficient, the Diuell will ſuffer vsus to goe thus farre as in iudgement wee diſallow it, ſo in affection wee muſt humble our ſelues in feare and prayer before the Lord, knowing this, that at one time or other, wee may bee tempted and ſollicited by Satan, to this ſinne of ſecret pride, and if in iudgement onelyonly we diſallow it, and bee not humbled in feare and prayer againſt it, we ſhall not be able to ſtand in time of temptation, our Sauiour therefore hath taught vsus, and he often repeats it, that wee are to watch and pray, that we fall not into temptation, it is woorth our marking that hee ſayth, Mark. 13.33. take heed or looke, watch and pray, for ye know not when the time is, as if he had ſayd, it is not enough for you to looke about you, to eſpy this or that ſinne, but you are to watch ouer yourſelues in regard of temptation to it, yea, to bee humbled in feare and prayer, that you may be ſtrengthened againſt it.
Come wee to the particular parts of this verſe,Interpretation. and firſt of the preuention of the queſtion, the Coloſſians might make in theſe words, though I bee abſent in the fleſh, yet am I with you in the ſpirit, by the word (fleſh) wee are to vnderſtand his body, as appeares plainely, 1. Cor. 5.3. and by the word (ſpirit) the minde and that not in ſubſtance, or any eſſentiall faculty, but in act or operation of his mind, the apprehenſion or viſion of his minde, and that in truth, not in phantaſie, his minde being enabled by the Spirit of God, truely to ſee and behold the ſtate of the Coloſſians, thus then theſe wordes are to bee conceiued, though I bee abſent from you in my body, yet am I preſent with you in the apprehenſion and viſion of my minde, enabled by the Spirit of God, truely to ſee and behold your ſtate.
Many things might hence with profit be noted, but that Doct. 2 which I will inſiſt vponupon is this, hence it is cleere,A mans body and his minde in reſpect of the apprehenſion & thoght of it may bee farre diſioyned one from the other. that a mans body and his minde, in regard of the apprehenſion, cogitation and thought of it, may be farre diſioyned, the body may be in one placc & the mind in another, the Apoſtle in his body was at Rome, in his mind with the Coloſſians, our owne experience teacheth this, we can witnes it, that our bodies are ſometimes in one place, when our minds are in another, if we deſire proofe by plaine text of Scripture Iſa. 29.13. this people, ſaith the Lord, come neer vntounto me with their mouth, and honour me with their lips, but hauehave remooued their heart far from me, againe, Ezek. 33.31. the Lord ſaith, the people come as they vſe to come, and ſate before the Prophet, & heard his words, but would not do them, for with their mouths they made ieſts, their hearts were wandering after their couetouſneſſe, their mindes were vponupon their profits in the world.
Ʋſe. We ſee then the truth of this, that the thought of the minde and the body may be,When our mindes are ſent out of our bodies in the thoughts of them they are to be well beſtowed. & are ſometime farre diſioyned. We are therefore to take heed that our mindes when they are ſent out of our bodies be well beſtowed, that they doe not ſtraggle and and wander out into filthy luſts and proud imaginations, to thinke of new faſhions, to bitter grudging, or into idle, vaine & fooliſh conceits it is accounted by many for a part of mans liberty, that thought is free, but they that take that liberty, are brought into moſt greeuous ſlauery, to becom ſlaues to their own wicked thoghts and vaſſals to the Diuell: wee muſt remember to beſtow our minds wel, when they are ſent out of our bodies, in the cogitations of them, & eſpecially in the actions of religion and diuine worſhip, as in hearing the word, in prayer, &c. in hearing the word, we are to looke that our thoughts be ſpent vponupon the word deliuered. In prayer that our mindes be lift vp to heauen, & wholly exerciſed in thinking on the goodnes, mercy, truth, might, power & maieſty of the Lord to whom we pray,Eccleſ. 5.1. ſo hath our Sauior taught vsus to ſay, Our Father which art in heauen, &c. and it is Solomons reaſon, that we ſhould not be raſh with our mouths, nor that our harts ſhould be haſty to vtter a thing before God, why? becauſe God is in heauen, and we are on the earth, therfore in praier to lift vp our harts, & to ſpend our thoughts wholly in thinking on the power, goodnes, mercy, truth and glorious Maieſty of the Lord. Now in this duty many are much defectiue, and many of vsus in time of praier, rather think of any thing, then of the mighty power & Maieſty of him before whom we ſtand, we gaze here & there, we note this man, that woman, their geſture, their apparell, yea, the leaſt toy that is about them, or els our minds are wandring after our pleaſures or profits abroad; our owne hearts can tell vsus, that thus it it is with many of vsus, and this being ſo, we muſt know it is iuſt with the Lord to caſt out our petitions, & to returne our prayers empty vntounto vsus againe, yea, to ſend them backe with a curſe inſteed of a bleſſing, they are abominable to the Lord, as himſelfe hath ſayd, incenſe is an abomination vntounto me, &c. why was incenſe an abomination to the Lord, ſurely, becauſe ſuch as offred it,Iſa. 1.13. did not offer it with inward truth of a ſound hart, ſo if our praiers be offred to God, & our thoghts be carried clean away from him, they are abominable to him, and the ſacrifice of fooles. Let vsus then labour in hearing the word, in prayer & in other holy exerciſes, to ſet our ſelues in the preſence of God, to thinke vponupon his glorious Maieſty, and remember withall God houſe is his chamber of preſence, wherein we offer and preſent our ſoules and the ſecrers of our harts to be ſeene and cenſured of the Lord,
Come wee now to the effect of the Apoſtles preſence with the Coloſſians, wherby he proues that he was preſent with them in ſpirit (namely) his reioycing, the word reioycing is heere to be taken in the naturall & proper ſignification of it, that his heart was affected with ioy and comfort, in regard of the good order he ſaw among the Coloſſians, wee are to conſider this effect together with the preſent ſtate of the Apoſtle, he was then abſent in body from the Coloſſians, yea, his body was held from them in priſon at Rome, when he thus reioyced for their good order, and ſtedfaſt faith, he was then in his owne body afflicted, when his hart was thus affected with ioy for the good of the Coloſſians, this conſidered; the poynt inſtruction ariſing from hence is this.
That wee are not to ſuffer our ſoules (as it were) to bee Doct. 3 drowned in our owne ſence and feeling, either of good or euill, our affections of ioy and ſorrow, for it is true in both) are not to be kept within compaſſe of that we feele in,Our ioy and our ſorrow are not to be kept within compaſſe of that we feele in or vponupon our ſelues but our hearts are to reioyce or to be greeued as occaſion is offered from the Church of God. or vponupon our ſelues, but our hearts are to bee reſolued, and further to breake out either in ioy or ſorrowe, as occaſion is offered from the Church, and people of God, wee are, after the example of the Apoſtle, euen then when our ſelues are afflicted, to ioy and reioyce at the hearing or ſight of Gods mercy, and bleſſing vppon his Church and people, and againe, when our owne eſtate is proſperous, euen then to ſorrowe and bee greeued for the affliction and miſery of the Church and people of God; wee ſee the firſt of theſe prooued in the example of the Apoſtle in this place, and againe, 1. Theſſ. 3.7.8.9. hee ſayth, when hee heard good tydings of the faith and louelove of the Theſſalonians, that he had conſolation in all his affliction and neceſſity; that hee was aliue if they ſtood faſt in the Lord, that he could not render due thanks to God, for all the ioy wherewith hee reioyced for their ſakes before God.
For proofe of the ſecond, that when we enioy health & proſperity, we are to ſorrow & to be greeued for the affliction & trouble of the Church & people of God, which we either ſee or heare of, excellent & memorable is the example of Nehemiah chap. 1.4. though he for his owne particular was in health, & high place, much fauored of the king yet when he hard of the affliction & diſtreſſe of Ieruſalem, he ſaith he ſat downe, & wept & mourned certaine daies, & faſted & prayed before the God of heauen, yea, he could not ſmother or diſſemble his griefe, it appeared in his face inſomuch as the king perceiued it, and demanded of him why his countenance was ſad chap. 2.2. Adde to this that of Daniel, who though himſelfe was in great honour and eſtimation, preferd aboue all the princes of Perſia, & ſecond to the King, yet in the middeſt of his proſperity, when he ſaw the captiuity ſtill continued, Gods worſhip decaied, Gods people oppreſſed, his hart was heauy, his ſoul melted within him, & he humbled his ſoule with faſting & praier, and thus wee ſee it made cleare vntounto vsus, by the the example of ſuch as were guided by the ſpirit of God, that our affections of ioy and ſorrow are to be tempered not onelyonly according to the ſenſe of good or euill vponupon our ſelues, but as occaſion is offered from the Church of God.
And the reaſon of this may be taken from that ſimpathy and fellow feeling one member hath of the ſuffering, Reaſon. or honour of another, laid downe by the Apoſtle, 1. Cor. 12.26. If one member ſuffer, all ſuffer with it, if one member bee had in honour, all the members reioice with it. Now if many members ſuffer, or reioice with one, according to the ſtate and condition of it, then ſurely muſt one member ſuffer with many, though it ſelfe bee honoured, and it muſt reioice with many, though it ſelfe be afflicted: and this doth conuince thoſe of ſinne, whoſe hearts are either dilated, and lift vp with ioy, or contracted and depreſſed with griefe, as they feele, either good, Ʋſe. or euill on themſelues, and neuer regard the proſperity,Reproofe of ſuch as either reioyce or are greeued as they feele either good or euil on themſelues, and neuer regard the proſperity or affliction of Gods church. or affliction of the Church of God: It is a true ſigne of a ſanctified heart, and of a heart that hath fellowſhip with the Church and people of God, to reioice for the good of the Church when we our ſelues are afflicted, and to be grieued for the affliction of the Church, when we hauehave all things at will; yea it is an infallible ſigne of our true louelove to Gods glory: if when our eſtate is proſperous, we can grieue for the troubles of the Church, heard of, or ſeene; but if our hearts be ſo taken vp with the conſideration of our owne proſperity, that ſorrow for th'affliction of the Church cannot enter, and if wee cannot more ſorrow in the ſorrow of the Church, then reioice in our owne ioy, wee hauehave cauſe to feare that out hearts are not rightly affected to Gods glory: and to deſcend to ſome particular, let vsus in this reſpect examine our owne hearts, how they ſtand affected in regard of the preſent dearth, and ſcarſity, now begunne amongſt vsus: and further to bee feared, happily many of vsus hauing better meanes then others, are not hitherto pinched with it, onelyonly thus farre that wee liue at greater charge then heretofore we did, but we are not ſo neerely touched with it as the poorer ſort, who doubtleſſe feele the ſmart of it. Now let vsus examine whether we bee any thing grieued beyond that wee feele, or beyond that wee feare, to come vponupon our ſelues, whether wee hauehave in vsus Iobs affection, Iob 30.25. whether wee now weepe with them that are already in trouble, whether our ſoules be now in heauineſſe for the poore already pinched: come to the triall and duely examine the matter, we ſhall finde our ſelues far ſhort of this affection, doe not we ſtill continue our vanities, and ſuperfluities, our great exceſſe in our feaſting, wherein eueryevery one makes a feaſt like to that of Nabal, 1. Sam. 25.36. What ſhall I ſay, of that brutiſh ſinne of drunkenneſſe, to which ſome ſtill cleaue ſo faſt, as nothing can remoue them from delighting in it, till the meanes whereby it is foſtered be violently taken from them, as the Lord threatneth Ioel 1.5- Awake yee drunkards, and weepe and howle all yee drinkers of Wine: becauſe oſ the new Wine for it ſhall be pulled from your mouth; doe not theſe things witneſſe againſt vsus, and make it moſt cleere to the world, and to our owne ſoules that we are far from fellow feeling, and fellow grieuing for the afflictions of our poore brethren? Nay, do they not make it known that we are ſuch as ſtand at defiance with the Lord; and that wee dare confront him & iuſtle with his iudgements, & feare not to ruſh on that woe. Iſay 11.12. Well, let vsus in the feare of God be admoniſhed to take heede of this ſtanding out with the Lord, doe wee prouoke him to anger, and not bring confuſion vponupon our ſelues, let vsus remember that though wee yet feele not the ſmart of this famine, yet wee are to be touched with griefe and ſorrow for the diſtreſſe of our poore brethren in this kinde, and in teſtimony of our true touch of heart, for them, to abridge our ſelues of that variety, that exceſſe, and ſuperfluity in diet, wee were wont to vſe,Note. riot and exceſſe in eating and drinking is a grieuous ſinne at all times, but now it is a crimſon ſinne, a ſinne of a double die, becauſe now the Lord doth call in ſpeciall manner to moderation: marke how the Prophet ſets out the ſinne of the people of his time, by this very circumſtance, Iſay 22.12. In that day when the Lord God of Hoaſts did call vntounto weeping, and mourning, and to baldneſſe, and to girding with ſackcloath, in that very d…y there was ioy and gladneſſe, ſlaying oxen, and killing ſheepe, eating fleſh, and drinking wine, ſo if we now giuegive our ſelues to exceſſiue eating and drinking, it is a farre greater ſinne then it is at other times.
It followeth, (beholding your order) the Apoſtle was enabled by the ſpirit of God in truth and not in phantaſie, to behold the ſtate of the Coloſſians. Whence, firſt wee Doct. 4 may note,
That the Apoſtle had the Spirit of God in extraordinarie manner, euen to let him ſee the ſtate of Churches farre remoued from him, yea he had the ſpirit of diſcerning, to know the ſtate of particular perſons, and ſo might lawfully pray againſt particular perſons,Paul had Gods ſpirit in extraordinary manner and could diſcern the ſtate of particular perſons, & might pray, againſt particular perſons. as he did againſt Alexander the copper Smith, 2. Tim. 4.14. becauſe he was able to diſcerne who were incurable enemies of God and who were not, and was carried with a pure zeale to Gods glory, not mixed with hatred, Vſe. or corrupt deſire of reuenge. Thus may not we doe, being but ordinary men and indued with ordinary gifts:Woe beeing both ordinarie men, and endued with ordinary gifts may not doe as Paul did. we may pray againſt the bad cauſe the wicked enemies of God maintaine, ſimply, and abſolutly, but againſt their perſons with this condition, if otherwiſe the good eſtate of the Church cannot continue, or Religion be preſerued.
We are furtherto mark, that the Apoſtle ſaith, he beholding Doct. 5 the good order amōg the Coloſſians reioiced;It is a great comfo…t to the godly to ſee others wel ordered and truly religious Hence wee may gather that it is a matter of great comfort to the godly minded, to ſee others well ordered, and ſtedfaſt in the faith, fearing God. And religious Dauid ſaith, He reioyced when they ſaid vntounto him they would goe into the houſe of the Lord, Pſal. 122.1. It did him good at the heart, to ſee others forward in the ſeruice of God, and and their be many reaſons why the godly minded doe reioice to ſee others fearing God, and religious.
Reaſon. 1 Firſt, becauſe they louelove God, and think all to little that is done in his ſeruice, therefore they reioice when they hauehave helpers and ſuch as will ioine with them in that ſeruice.
Reaſon. 2 Secondly, becauſe they louelove the Church of God they are glad when they ſee that number encreaſed.
Reaſon. 3 Thirdly, becauſe they know ſuch as feare God, will louelove them and vſe all good behauiour towards them, as the ſaying is, Like wil to like, and vſe al kindnes one to an other, therefore the godly minded reioice when they ſee others renued according to the image of God like to themſelues.
Vſe. This being ſo, it a cleare caſe on the contrary that ſuch are grieued and pine at them that feare God,Such as cannot abide thē th…t fear God but hate them and r…roach them are farre f…om the minds & Spirit of Gods children. Pſal. 15.1.4. and cannot abide them (as the faſhion of ſome is in this wicked age) ſuch as ſpare not to breake out and to loade them with ſcornefull, and opprobrious termes, thoſe are farre of from the minde and ſpirit of Gods children; yea, they ſhew themſelues to beare the image of wicked Kain who flew his brother, and why? becauſe ſaith Iohn, 1. Epiſtle 3.12. his owne workes were euill and his brothers good; yea, they beare the expreſſe image of the Deuill himſelfe, who no ſooner ſaw the image of God imprinted in man, but he ſought to deface it, It is made a note of him that ſhall dwell in the Lords tabernacle and reſt in his holy mountaine, that he honoureth them that feare the Lord: and on the contrary, it muſt needes fall heauy on ſuch as hate them, and repine at them, that is a ſigne they ſhall neuer dwell in the Lords tabernacle, but ſhall bee caſt out from his preſence for euer, and this ought to ſtir vsus vp to be glad and reioyce, yea to take much delight in ſeeing others religious and fearing God, and to honour them, and to make much of them, it is a ſure ſigne that grace is truly wrought in our own harts, when we from the hart delight to ſee the image of it in others; The particular things the Apoſtle ſaw with ioy among the Coloſſians are expreſſed in the laſt words, your order and ſtedfaſt faith in Chriſt, by the word Order we are to vnderſtand the manner of gouernement Eccleſiaſticall, that was amongeſt the Coloſſians,Interpretation. the good order they held and kept in the regiment of their Church, together with the vigilancy, care and diligence of all men in their ſeuerall orders and degrees amongeſt them, that all and eueryevery one was carefull to doe his duety in his place, and calling, that I gather from the contrary expreſſed by the Apoſtle, 2. Theſſalonians 3.11. there are ſome which walke among you (foreign) inordinately, contrary to foreign or foreign good order, and the Apoſtle explanes himſelfe in the wordes following, they worke not at all, they are negligent, idle, and buſie bodies, medling in matters that concerne them not, as the Apoſtle ſaith of idle huſ-wiues, they goe about from houſe to houſe, ye… they are not onelyonly idle, but alſo pratlers and buſie-bodies, &c. 1. Timothy 5.13. this then is the very meaning of the Apoſtle, that hee in ſpirit ſaw the good gouernement of their Church, and the vigilancie care and diligence of eueryevery one in his owne place and calling.
Firſt, let it bee heere obſerued, that the Apoſtle looking Doct. 6 on the Eccleſiaſticall order,Church gouernment being ſeen to be d…fectiue ought to affect the godly minded with greefe and ſorrow, but it is no ſufficient cauſe of ſeparation. and Church gouernment that was amongſt the Coloſſians, and ſeeing that to be good he reioyced.
Hence we may gather by implication on the contrary. That the behoulding of bad Church gouernment, or of ſome defect in it, is to worke in ſuch as are godly minded a greefe, and ſorrow of heart, a mourning for that want, for that there is warrant, both by rule and example in the worde of God, I might ſhew it more at large but for that very cauſe, becauſe there bee defects in the gouernment of the Church, to make ſeparation from the church, I ſee no ſufficient ground for that, this is the caſe of the ſeparatiſts at this day, Vſe. who becauſe they conceaue ſome defects in the gouernement of our Church,Confutation of the ſeparatiſts of our time. therfore rend themſelues of, and make ſeparation from vsus.
I know they alleadge that our Church is Antichriſtian, and therefore they ought not to communicate with vsus, Objection. but to come out from among vsus, according to the rule of the Apoſtle, 2. Cor. 6.17. but indeede it is more then they are able to prooue, if they hold our Church to bee Antichriſtian, Anſw. then muſt it needs be ſuch a Church as makes ſhew of profeſſing Chriſt,, and yet is an enemy to Chriſt, in fundamental poynts of religion, for ſo doth Antichriſt, & all his adherents; Now this they are neuer able to proue; it is a thing to bee conſidered, that our Church hath the ſame gouernment, and holdeth the ſame fundamentall points of religion, that the Church did in the time of king Edward the ſixt, and many that then liued afterward ſuffered in Queen Maries time, and are accounted Martyrs by the ſeparatiſts themſelues, now no member of an Antichriſtian Church can truly be called a martyr, for a martyr is a witneſſe to the truth, and therefore doubtleſſe our Church is a true Church of God, I could wiſh that this might bee duely conſidered by the ſeparatiſts, and ſuch as incline to ſeparation.
Let it bee further obſerued, that one particular thing ſeene by the Apoſtle among the Coloſſians that gaue him contentment, and that hee ſaw with much delight and Doct. 7 with reioycing, was the care and diligence of all orders, and degrees amongſt them,Diligence & orderly walk ng in our particular calling is pleaſing to God, and to al good men. that eueryevery man walked orderly and diligently in his place and call…ng.
Hence it is cleere that diligence and orderly walking in a mans place and calling, is a thing both pleaſing to God (for it is agreeable to his commandement) and a thing alſo pleaſing and delightſome to good men, it doth miniſter vntounto them matter of ioy and reioyſing, they delight to ſee it, we may obſerue that Dauid Pſalm 122. reioyced not onelyonly to ſee that God had accompliſhed his promiſe, and placed his Arke in Sion, but that there was good order in the city of Ieruſalem, there was carefull and conſcionable execution of Iuſtice, and iudgement, verſe 5. there were thrones ſet for iudgement, euen the thrones of the houſe of Dauid, it did glad Dauids heart to ſee thrones of iuſtice erected, and iudges and other officers carefully executing their office and function, the reaſons of it are theſe.
Firſt good men, ſuch as feare God, they know that God Reaſon 1 hath ſet a comely order of the ſocieties of mankind, both in Church and common wealth, that eueryevery one ſhould be ſeruiceable to others, which order is preſerued and vpheld by carefull and diligent performance of duties in the ſeuerall places and callings of men, and is interrupted and broken by the contrary, by ſloath and negligence, therfore they much reioyce to ſee men diligent and painefull in their places and callings.
A gaine good men know that careful walking in a mans Reaſon 2 place and calling, in conſcience to Gods commandement, is a certaine marke of the feare of God, for the fear of God workes in men obedience to the word, and the worde teacheth eueryevery man to walke carefully in his place and calling, therefore they reioyce to ſee men ſo walking, and ſo expreſſing the feare of God in their liues, wee ſee then the trueth of this, that diligent and orderly walking in a mans place and calling, is a thing that drawes from good men good liking, and doth miniſter vntounto them matter of Vſe. 1 reioycing.
Would we then by good meanes gaine the good liking and approbation of good men,If wee would gain the good liking & approbation of good men we muſt walk diligently & orderly in our ſeuer…ll callings. which is a thing to bee thought on, as the Apoſtle teacheth, Philip. 4.8. a good name is much to be ſought after Pro. 22.1. and that indeed is a good name when men heare well, for good things and of good men, it is no true honour to bee magnified of a multitude, and applauded of neuer ſo many wicked men would we by good meanes hauehave the good liking of good men, and doe that which may miniſter vntounto them matter of ioy. Let vsus then looke that we walke diligently, and orderly in our ſeuerall place…, and callings.
Ob.Happily ſome will ſay this is a needleſſe and vnſeaſonable exhortation, we are well ordered in this reſpect, we are ſuch as walke painefully in our places and callings, indeed it cannot be denied, but that ſome are diligent and painefull in their places, Anſ. they riſe earely, and eate the breade of carefulneſſe, I hope in conſcience to Gods commaundement, but be there none that liue inordinately? I wiſh it were ſo, but I may not iuſtifie the wicked, I muſt needs tell you, there be many that cannot waſh their hands & cleare themſelues of this ſinne of inordinate walking, are there not many that ſpend many daies from morning to night in the tauerne, on the Ale-bench, is the number ſmall of ſuch as are common gadders to ſtage-playes? doe not troopes and multitudes flocke vnderunder thoſe banners diſplayed by the Deuill? and if this be not to bee diſordered, and to liue inordinately, I know not what it is, and ſince I hauehave begunne to diſcouer this ſinne of running to ſtage-playes; let me a little further in compaſſion to ſuch as are guilty of this ſinne,The danger of that ſin of going to ſtage-pl…yes. make knowne the greatneſſe and danger of it, and to this purpoſe conſider wee theſe three things.
Firſt, diligent and orderly walking in a mans place, (as we hauehave heard) makes the heart of good men reioyce, and on the contrary to ſee men walking inordinately muſt needs greeue the hearts, and vexe the ſoules of good men, and that is a thing not lightly to bee regarded, it was no ſmall matter when the Lord told Zenacherib that Sion deſpiſed him, and laughed him to ſcorne Iſay 37.22. ſo it is no light matter when the godly minded are iuſtly greeued marke what the Apoſtle ſaith, 1. Pet. 4.14. if ſuch as belong to Chriſt be railed on, that rayling reacheth euen to the ſpirit of glory that reſteth on them, ſo if men by diſorder grieue the godly minded, they grieue not them alone, but the ſpirit that is in them, for they are not greeued, but as they are ſanctified by the ſpirit of God.
Againe, ſuch as runne to theſe vngodly ſpectacles, are not only diſordered perſons themſelues, and ſo a griefe to the godly, but as farre as in them is, they maintaine diſorder and inordinate perſons, ſuch are players, who are not ranged into any lawfull calling, and ſo partake with them in their ſinne, as if they had not ſinnes more of their owne.
Laſt of all let them remember what the wiſe man ſaith Prouerbs 12.11. hee that followeth the idle is deſtitute of vnderſtanding, and where doe men more aſſociate themſelues with idle and vaine perſons, then at ſtage-playes, they there ioyne with idle and wicked company, and ſuch as by their oathes and blaſphemies hauehave made the land to mourne, as ſaith the Prophet, Ieremie 23.10. there commonly they linke to euill company, and euill company corrupts them with ill behauiour, and ill company and ill behauiour brings them into a miſerable condition, it ſtrips them not onelyonly of wealth, but of all good vnderſtanding, and that being gone, they goe on in a ſenceleſſe hardneſſe, and ſee not the iudgements of God ouer their heads.
If then wee would not iuſtly grieue the godly minded, & in them the ſpirit of God, if we will not make our ſelues guilty of other mens ſins, beſides many of our owne, if wee would not iuſtly be ſtripped of all good vnderſtanding, & ſo goe on in a ſenceleſſe ſecurity, to our vtter deſtruction, let as many as are guilty of this ſinne, repent and reforme themſelues, and let vsus all in the feare of God, bee admoniſhed to keepe our feet from running to ſuch vngodly, yea dangerous and damnable exerciſes.
Come wee to the next thing which the Apoſtle ſaw among the Coloſſians (namely their ſtedfaſt faith in Chriſt, the wordes are in the originall, the Solidneſſe, or Stedfaſtneſſe of your Faith.
Obſerue we heere that the Apoſtle ioynes theſe two together, their good order, & their ſoundnes of faith, though faith be firſt in nature, yet good order in life is firſt ſeene, and by that did the Apoſtle gather the ſoundneſſe of their faith; hence we may conclude.
Doct. 8 That ſound faith and well ordered life euer goe together,Sound faith & well ordered life euer go together. howſoeuer good order, and holineſſe of life, be not (as the Papiſts teach) the forme of faith, nor concurring as a cauſe in the act of iuſtification in Gods ſight, yet is there a neceſſary concurrence, and coniunction of faith, & good life in the perſon iuſtified, the Apoſtle ſaith, Gal. 5.6. true faith is euer fruitfull, and working by dueties of louelove in a mans place and calling, indeed, holineſſe of life may bee diſioyned from popiſh (catholike) faith, that being but a bare aſſent to the hiſtory of the goſpell, ſuch as is in diuells who beleeue and tremble, but ſound and ſolide faith in Chriſt for remiſſion of ſinnes, and all other bleſſings, temporall and eternall, cannot chooſe but ſhew it ſelfe in duties of louelove, and many good fruits woorthy amendment of life.
Vſe. It is therefore a ſophiſme, and a deceit of the fleſh, helped forward by the ſubtilty of the Deuill,It is a deceit of the fleſh to thinke that true faith and diſordered life may meet together. to thinke that true faith, and diſordered life may meete together in one and the ſame ſubiect; to think (as the moſt do) that though they be ſwaggerers, ſwearers, &c. yet they hauehave true faith in Chriſt; but can true faith in Chriſt for remiſſion of ſins, and many ſinnes dwell together? it is not poſſible, they that ſo think, neuer felt the power of Gods grace and mercy in Chriſt, and I dare be bold to tell them, they are yet in their ſinnes, whoſe hearts are poſſeſſed with ſuch deceauing thoughts, and know it for a trueth, wee finde it in the worde of trueth, 2. Peter. 1.9. hee that doth not ioyne to his faith, vertue, and with vertue, knowledge: &c. is blind and cannot ſee farre off, and hath forgotten that hee was purged from his olde ſinnes, he doth not remember, nor thinke on the power of the bloud of Chriſt, that that is able to waſh away the guilt and puniſhment of his ſinnes and to purge out the corruption of ſinne, hee that is not purged from the corruption of ſinne is not waſhed from the guiltineſſe of ſinne.
We are further to mark that the Apoſtle ſaith not barely (beholding your faith) but with this addition (your ſtedfaſt) or as indeed the words are (the ſolidnes, ſoundnes and firmament of your faith.) Hence we may take vp this concluſion.
That true faith in Chriſt is no windy vanity; no empty, Doct. 9 vaſt, hollow, or hypocriticall ſemblance or ſhew, but in what heart ſoeuer it is wrought, it hath a true, ſound, and ſolid being,True faith in Chriſt is no windy vanity nor empty ſhew but hath a true ſound & ſolid being. it is as a ſolid body, without rottennes, or concauity, without hollownes, or deceit, Hebr. 11.1. it is ſaide to bee the foreign (that is) the ſubſtance or ground of things hoped for, Heb. 3.14. the beginning or foundation wherewith we are vpholden, Hab. 2.4. this point is made moſt cleare, by the oppoſition there made by the Prophet betweene the faith of the iuſt, and the infidelity of the vniuſt, the vnbeleefe of the vniuſt is compared to a ſwelling bubble, for the words are, hee that ſwelleth as a bubble, or the vniuſt that lifteth vp himſelfe as a bubble, ſo as hee ſeemes as a mighty mountaine, and yet is but as a windy bladder or bubble, his minde is not ſound or vpright in him, but the iuſt ſhall liue by his faith, his faith beeing no vaine nor empty thing ſhall vphold him, and miniſter patience, and true comfort vntounto him, which is a pregnant proofe of this, that true faith is no empty ſhew, but a ſound and ſolid thing.
The reaſon of this is plaine, Reaſon. be…auſe true Faith in Chriſt is a ſpeciall worke of the ſpirit of God, and therefore it is ſolide and ſound, for all the workes of the ſpirit are truely, ſoundly, and ſubſtantially wrought; Satan can thruſt vponupon men the counterfeite,Note. the ſhew and ſeeming face of vertue and grace, but not the ſubſtance and trueth of any grace, if grace bee truely wrought in any, it is ſound and ſolide.
Queſt. Happily ſome, who do not well conceaue the meaning of this concluſion, will deſire to be reſolued what I meane by a ſolid faith.
Anſw. This to ſome may ſeeme harſh, and hard to bee vnderſtood, for their ſatisfaction, let them know that then faith in Chriſt is ſaide to be found ſound and ſolid, when thoſe things that are eſſentiall to faith, and of the nature of faith, as knowledge of Chriſt, and of his benefites, and apprehenſion and application of the ſame, concurre and meete cloſe together, that is properly ſaide to bee a ſolide body, whoſe parts are not looſe and ſcattering, as it is in a wooll, or the like, but are neerely conioyned, cloſe and compact together as we ſee in marble, gold, or ſuch like hard things, ſo faith in Chriſt is then indeed a ſolid faith, when the parts of it, namely knowledge of Chriſt & of his benefits, and apprehenſion and application of them, are conioyned, & as it were compact together, when a man doth truly know Chriſt and his benefites, as he is reuealed vntounto him in the word and Sacraments, and doth truly apprehend and apply the ſame to his owne Soule, to his iuſtification, then is his faith a ſolid faith, & whereſoeuer faith is truly wrought in this ſence, it is ſound and ſolid.
Object. It may bee ſome will ſay, there bee many doubtings in the minds euen of them that truely beleeue, therefore true faith, though truly wrought by the ſpirit of God, hath in it a hollowneſſe, and is not ſound and ſolid.
Anſw. To this I anſwere that doubtings indeede are in the mindes of true beleeuers, and they are and ſhall be euer troubled with them, but wee muſt know that doubtings are not of the nature of faith, they ariſe from our corruption and infirmity, and doe aſſault and ſet vponupon faith, but they are not in the nature of it, they doe many times much weaken faith, yet notwithſtanding faith may bee ſtill a true, ſound, and ſolide faith, for wee muſt learne to marke a diffetence betweene hollow hypocriticall faith and a weake faith, theſe two are not both one, a weake faith, a faith much leſſened in the meaſure by diff…dence and doubtings may be formal, that a ſound and ſolid faith,Note. it being (as ye hauehave heard) then ſolid, when there is, thogh weake, yet a true knowledge, and apprehenſion, and application of Chriſt, and of his benefits, and thus wee ſee it made cleare, that whereſoeuer true faith is truly wrought, it hath a ſound and ſolid being, the things eſſential to faith as knowledge, apprehenſion, and application, they meete cloſe together in ſuch a faith.
This doth firſt diſcouer vntounto vsus that popiſh iuſtifying Vſe. 1 faith is no ſound & ſolid faith,Diſcouery of Popiſh iuſtifying faith to be no ſound and ſolid faith the Papiſts make it knowne in their doctrine and writings, that they diſclaime, and renounce particular apprehenſion and application of Chriſt, and of his benefites, they publiſh it to the world that they hold that to be but an impudent fiction, & what is this, but to let the world ſee the vnſoundneſſe, and diſioynted looſeneſſe of their faith, and their faith is no better then a looſe knowledge, or at the moſt, a bare aſſent to the trueth of the articles of our faith, which may bee in very reprobates, yea in the Deuils themſelues; true faith (as I hauehave prooued) is abſolutely ſound and ſolide, hauing knowledge, apprehenſion, and application concurring and meeting cloſe together. Now they diſioyn theſe, one from the other, yea they cry ſhame vponupon particular application of Chriſt, and of his benefits, and therefore there is no ſoundneſſe nor ſauing ſubſtance in popiſh iuſtifying faith.
Againe the doctrine deliuered makes knowne vntounto vsus, Vſe. 2 that the faith of many amongeſt vsus in our Church is no true faith,Diſcouery of the faith of m…ny in our Church is no true faith. becauſe the faith of many wants that ſolide ſoundneſſe that ought to bee in true iuſtifying faith, for why? may that in any wiſe bee called true faith that comes farre ſhort of the faith of very Deuills, who beleeue and tremble? without queſtion it may not, and are there not many amongeſt vsus, who neither know that which the Deuill beleeues, nor yet through the hardneſſe of their hearts, can tremble at the iudgements of God, as he can, but (to hold vsus to the point) doe not the greateſt number amongſt vsus reſt in their bare knowledge of Chriſt and neuer ioyne vntounto that knowledge any true apprehenſion, and true application of Chriſt, and of his benefites to themſelues? I know wee are prone to thinke well of our ſelues, our owne corrupt hearts will flatter vsus, and tell vsus that wee ioyne to our knowledge true apprehenſion and application of Chriſt, and of his benefites, and therefore hauehave a ſound and ſolid faith, but let vsus ioyne iſſue and come to the triall.
Two things diſcouer whether we ioyne to our knowledge of Chriſt and his benefite true apprehenſion and application of them or no.There bee two ſpecial things by which wee may truely know whether we ioyne to our knowledge of Chriſt, and of his benefits true apprehenſion, and application of them or no.
The firſt is the proper fruites euer following a iuſtifying faith; I ſay the proper fruites following it not ſuch as may be common to it with nature, as ciuill life, iuſt dealing, and the like, which may be in naturall men and vnbeleeuers, but the proper fruites of it, as an inward louelove of God in his worde of promiſe, a feare of God in his worde of threatening, a ſubiection of the heart and life to the will of God reuealed: and a continuall lifting vp of the heart in prayer, and thankeſgiuing to God, theſe are the proper fruites that euermore follow a iuſtifying Faith.
The ſecond is the power of iuſtifying faith in the time of temptation, that being then as a ſhield Epheſians 6.16. as a breſt-plate, 1. Theſſal. 5.8, yea as Saint Iohn ſaith excellently well, 1. Iohn 5.4. The victory that ouercommeth the world, it being a notable inſtrument of the holy ghoſt, by which wee withſtand the luſts of the fleſh, the corruption of the world, and the temptations of Satan, and ouercome them, or if wee be ouercome by any temptation, yet it is (by reaſon of our faith) with much ſtriuing and reluctation, euen againſt our beſt pleaſing ſinne, by theſe two things we may trie whether we ioyne to the knowledge of Chriſt, and of his benefites true apprehenſion, and application of them, or no, and if many of vsus by theſe things duely examine our ſelues, without partiall affection to our ſelues, we ſhall find that wee are farre ſhort of a ſound and ſolide faith, where is that man or that woman, who hath true inward louelove to God in his worde of promiſe, and doth truly feare God in his worde of threatning, and hath his heart and life ſubiect to the will of God reuealed, and doth continually lift vp his heart in prayer, and thankſgiuing to God? and where is that man or woman that feeles the power of faith in time of temptation effectuall to withſtand ſinne, yea to ſtriue againſt the beſt pleaſing ſinne, and to carry the heart againſt that ſin, which his heart naturally loueth, liketh, and much affecteth? nay who is it almoſt, that is not carried with the full ſwinge of his owne heart, and with much pleaſure to the committing of his beſt beloued ſinne? it may be there is in a man ſometimes a conflict betweene his conſcience and affection, which indeed may be in natural, and wicked men, but where is he whoſe heart is carried againſt the naturall inclination of it? for that is a fruit of grace, I leaue it to our owne examination, and this my ſpeech to the bleſſing of God, and further to bee thought on by our ſelues, and that wee may bee mooued to ioyne to our knowledge of Chriſt, and of his benefites, not an hollow but a true apprehenſion and application of them, which euer receiues ſtrength from Chriſt, both to accompliſh good, and to reſiſt euill; let vsus remember that nothing but a ſound and ſolide faith ſhall ſtand vsus in ſteed, at the hower of death, or at the great day of the Lord, let a mans outward and ciuill carriage bee neuer ſo excellent, yea if hee could match the righteouſneſſe of the Scribes and Phariſies, which for outward ſhew was without any exception, yet if hee hauehave not a righteouſneſſe exceeding that, euen the righteouſneſſe of a ſound and ſolid faith, hee can neuer bee ſaued Mat. 5.20.
The next thing we are to marke from the words of the Apoſtle is, that hee ſets out the ſolidneſſe of the faith of the Coloſſians, together with the obiect of it, (namely) Chriſt (your ſtedfaſt faith in Chriſt) which phraſe cannot with any likelihood at all, bee taken, for giuing credit to the things ſpoken by, or of Chriſt, but for iuſtifying faith.
Hence I will but call to minde a point I hauehave heeretofore handled, it is worthy often to be remembred (namely) this.
Doct. 10 That true iuſtifying faith is bounded and ſet on Ieſus Chriſt onelyonly,True iuſtifying faith is bounded and ſet on Chriſt Ieſus onelyonly. hee is the proper obiect of it, howſoeuer Faith in a generall ſence and reference reſpecteth the whole worde of God, yet as it is an inſtrument of iuſtification, it beholdeth the ſpeciall mercy of God in Ieſus Chriſt, and doth apprehend and apply Chriſt and his merits.
Hence it is called the Faith of Ieſus, Romanes 3.26. Vſe. 1 and this is carefully to bee obſerued, becauſe in this reſpect onelyonly is faith ſaide to iuſtifie,Faith as a vertue or for the dignity either of it ſel…e or of any action of it doth not iuſtifie. faith doth not iuſtifie any thing at all as it is a grace wrought in the heart, or for the dignity and worthineſſe, either of it ſelfe, or any other action of it, but onelyonly by relation to Ieſus Chriſt, becauſe it takes ſtedfaſt hould of Chriſt, and doth truely apprehend and apply his perfect righteouſnes and merits.
The Church of Rome acknowledgeth faith to iuſtifie, but how? forſooth as an excellent vertue bringing forth m…ny gratious motions in the heart, as a feare of hell a louelove of God, a conſideration and deſire of life eternall, and ſo making worthy ex congruo (as they ſpeake) to receiue grace and iuſtification, which is a doctrine diuelliſh and dangerous, and flat contrary to the trueth of the word of God, Rom. 3.27.28. the Apoſtle oppoſeth beleeuing, and working, faith, and workes, therefore faith as a worke or vertue doth not iuſtifie, for then the Apoſtles oppoſition were ouerthrowen, then beleeuing and working might ſtand together, which are made oppoſite in the act of iuſtification in Gods ſight.
Againe, this is to be marked of vsus, that faith doth iuſtifie Vſe. 2 onelyonly by relation to Chriſt, to keepe downe the rebelling pride of our nature,Againſt the rebelling pride of our nature. it is the pride of our corrupt nature, to looke for iuſtification, and ſaluation by ſomething in our ſelues, if men liue orderly in ciuill faſhion, hurt none and doe good to many, then they thinke, they cannot chuſe but goe to Heauen, thus doth the Diuell teach them to goe beyond the doctrine of the holy Ghoſt; hee hath taught that good life and conuerſation ſerues as an euidence, and neceſſary proofe of faith in the bloud of Chriſt, by whom wee are iuſtified, and the Diuell hee teacheth to aduance it higher, euen to ſhoulder out Gods grace, and the merits of Chriſt in our iuſtification, wee muſt remember what the Apoſtle hath taught vsus, Gal. 5.4. if wee looke to bee iuſtified by any thing in our ſelues, wee are aboliſhed from Chriſt, we muſt therefore in the caſe of iuſtification, caſt from us all confidence in any thing, that is in our ſelues be it faith, or whatſoeuer it is, iudge our ſelues, condemne our ſelues, in regard of any thing in vsus, and plead nothing but mercy and forgiueneſſe, we muſt goe out of our ſelues, and fixe our faith vponupon Ieſus Chriſt, and be perſwaded in our hearts, that his death is our ranſome, his righteouſneſſe, our righteouſneſſe, make him our perfect Sauiour and Redeemer, and build vponupon him as a rock that neuer can be ſhaken.