Exposition of Colossians, Sermons · Chapter 4 · Verse 18
VER. 18. The ſaluation by the hand of me Paul: Remember my bands. Grace bee with you, Amen.
In this Verſe we hauehave the cloſing or ſhutting vp of this Epiſtle,The ſhutting vp of this Epiſtle. and the Apoſtle ſhuts it vp both with his owne ſalutation to the Coloſſians, and that not written by the hand of his Secretarie (as the other were) but with his own hand, The ſalutation by the hand of me Paul. and with his prayer to God for them, that the grace of God might bee with them, (Grace be with you) to which is added the vſuall word commonly ſubioyned to petitions made to the Lord (Amen.) and between theſe two, between the Apoſtles ſalutation and prayer, is inſerted and interlaced a ſhort precept, that they ſhould be mindfull of him, and remember his bands. I will firſt cleare the words of this verſe, touching the ſenſe and meaning of them; The ſalutation by the hand of me Paul: Interpretation.that is I Paul ſalute you vnderunder mine owne hand; or, I Paul ſend ſalutations to you written with mine owne hand. (Remember my bands.) By bands, we are to vnderſtand his impriſonment, which hee ſuffered for the goſpell of Chriſt: and the Apoſtle would hauehave the Coloſſians mindfull of his impriſonment in praying for him, and in making vſe of his ſufferings for the goſpell to themſelues, that they ſhould both commend him to God in their prayers, and pray to the Lord to giuegive him patience, ſtrength, and conſtancie in his troubles, to ſtand faſt in defence of the goſpell, and to giuegive him whatſoeuer his priſoners eſtate might ſtand in need of, and that they ſhould make vſe of his patient and conſtant ſuffering for the truth of the Goſpell to themſelues, and thereby themſelues be more confirmed in the truth of the goſpell, and incouraged to beare the like troubles for it, if they ſhould bee called vntounto it. (Grace be with you.) that is, the free and vndeſerued louelove and fauour of God in Chriſt, with all the fruits and tokens of it, be with you. (Amen.) The word Amen being heere added to the Apoſtles petition, it ſignifies his wiſh and deſire of that he prayed for, and it is alſo a teſtifying of his aſſurance to obtaine that which he prayed for; for that is the vſe of the word (amen) at the end and ſhutting vp of prayer, and ſo it is as much as if he had ſaid, ſo be it, I wiſh it ſo, yea I do fully beleeue it ſhall be ſo, I aſſure my ſelfe that the Lord in his good time will graunt my requeſt. Thus then are we to conceiue the apoſtles mening in the words of this verſe as if he had ſaid.
I Paul ſend ſalutations to you written with mine owne hand, and I would hauehave you mindfull of my impriſonment, both in praying to God for me, that he would giuegive me patience, ſtrength, and conſtancy in my troubles, to ſtand faſt in the defence of the Goſpell, and that he would giuegive me whatſoeuer my priſoners eſtate ſtandeth in neede of, and in making vſe of my ſuffering for the truth, thereby the more to confirme you in the truth of the goſpell, and to incourage you to beare the like troubles, if you be called vntounto them. And the free and vndeſerued louelove of God in Chriſt, with all the fruits and tokens of it, be with you; ſo I wiſh and deſire, and do fully beleeue and aſſure my ſelfe it ſhall be ſo.
Come we now to ſpeake of the things heere laid before vsus, in that order they are propounded by the holy ghoſt, and firſt of the Apoſtles owne ſalutation ſent to the Coloſſians: he ſent ſalutations from himſelfe to the Coloſſians, (no doubt) as a token of his true and vnfained louelove to them, the point from hence offered.
That wee in like ſort may ſalute others, and thereby teſtifie our louelove vntounto them.
I hauehave already handled, and therefore I paſſe by it, and the thing we are eſpecially to marke in theſe words is this, that the Apoſtle ſent his owne ſalutations to the Coloſſians, written not by the hand of his Secretarie, as the foregoing ſalutations were, but with his owne hand. Now what might be the reaſon of this? (for thence we ſhall gather the doctrine,) the reaſon of it is giuen by the Apoſtle himſelfe, 2 Theſſ. 3.17. where he thus writes, The ſalutation of me Paul, with mine owne hand, which is the token in eueryevery Epiſtle, ſo I write: as if he had ſaid, I ſend ſalutations vntounto you written with mine owne hand, and in this manner of writing, written in theſe characters, and after this forme of leters (ſo I write) as a token and certaine marke that I vſe in eueryevery Epiſtle of mine, whereby men may know them to be (indeed) my Epiſtles, and that they come from me, and are not counterfet. Wee ſee then the reaſon why the Doct. 1 Apoſtle heere writ ſalutations to the Coloſſians with his owne hand,It is an olde ſleight of Satan and his inſtrument▪ (if they can to thruſt vponupon the Church forged and cou…terfet writings in ſtead of true, to corru t religion and to deceiue Gods people. it was this to preuent the danger of counterfet Epiſtles that might paſſe vnderunder his name, that all might know by that his hand-writing, that it was Pauls owne Epiſtle, and not one foiſted, and thruſt in inſteed of his.
Hence we may eaſily gather thus much.
That it is an ancient ſleight of Satan, and his inſtruments, to thruſt vponupon the Church (if poſſibly hee may) forged and counterfet writings in ſtead of true, thereby to corrupt religion, and to deceiue the people of God, it is an old ſtratageme, and tricke of the Deuill (if hee can) to foiſt into the Church, baſtardly writings, vnderunder the names of Apoſtles, and other Ancient writers, thereby to ſpread many errors, and for the corrupting of ſound and wholeſome doctrine.
Thus it was in the Apoſtles time, and therefore hee writ ſalutations with his owne hand, to preuent the danger of ſuch counterfet writings; yea this further appeares 2 Theſ. 2.2. Where hee doth beſeech them of that Church, by the comming of our Lord Ieſus Chriſt, and by their aſſembling vntounto him, that they ſhould not be ſuddenly moued from their mind, nor troubled, neither by Spirit, nor by word, nor by letter, as from him and the other Apoſtles, as if he had ſaid, there be ſome that carry about counterfet letters vnderunder my name, but be not you ſuddenly moued from your minde by ſuch letters, bearing my name, or the name of ſome other Apoſtle.
And this being ſo in ancient times, euen in the time of Vſe. 1 the Apoſtles, wee are not to maruell at it in times ſucceeding, eſpecially in the daies of Antichriſt,We are not to be troubled at this that many Popiſh Canons, Decrees and determinations are fathered vponupon Apoſtles, Fathers, and Councels. and when hee was in his ruffe, wee are not then to thinke it ſtrange, that then many counterfet writings were thruſt vponupon the Church, and we muſt know it is of no force, and nothing worth, which is commonly in the mouthes of our aduerſaries the Papiſts: theſe are the Canons of the Apoſtles, theſe are the Decrees of the Fathers, theſe are the determinations of Councels; for many times ſuch Canons, Decrees, and determinations, carrying the names of Apoſtles, Fathers, and Councels, if they bee duly examined, prooue no better then the idle dreames of fat-bellied Monckes; we finde many counterfet writings fathered on men of ancient times, which (indeede) were neuer knowne to them, yea from this ſleight of the Deuill came thoſe forged Goſpels of Nichodemus, of Thomas, of Bartholmew, the Acts of Abdias, and many counterfet Epiſtles, as that to Laodicea, &c.
Now then for further vſe of this to our ſelues.
Vſe 2 Seeing it is ſo, hence it followes that it is needefull there ſhould be ſome markes by which men may know Scripture to bee true Canonicall Scripture,It is needfull …here ſhould be ſome infallible workes by which men ſhould know Scripture to be Canonicall there muſt needes be ſome infallible notes by which the writings of the Prophets and Apoſtles, may bee diſcerned, and diſtinguiſhed from all other writings of men whatſoeuer, and whereby men may bee certified and aſſured that they are the writings of the Prophets and Apoſtles, and ſo indeed the true word of God.
Now what bee theſe markes may ſomy ſay? If the Papiſts anſwer this queſtion, they will tell you, the marke by which wee may know Scripture to bee true Canonicall Scripture,The Popiſh note & marke of Canonicall Scripture. is the teſtimonie and tradition of the Church, becauſe the Church ſaith ſo, and it is the tradition of the Church, that theſe and theſe are the Prophets and Apoſtles; and therefore we know them to be ſo; but this cannot bee an infallible note and marke whereby wee may know Scripture to be Scripture, becauſe the authoritie of the Church is inferiour to the Scripture, the excellency and authority of Scripture being aboue all men and Angels, as appeares Gal. 1.8. Therefore the Church cannot authorize the word of God, and certainely aſſure men, this is Scripture, this is not; The Miniſtrie of the Church may induce and mooue men to aſſent to the Scripture,Note. but it cannot authorize it in the minde and conſcience of any; no,True and infallible marks and notes of Canonicall Scripture. no, there bee other infallible notes and markes, by which we may know Scripture to bee Scripture, and thoſe perpetuall, as namely.
1 The euidence of the Spirit imprinted in the Scripture, and ſhewing it ſelfe in eueryevery line of it.
2 The purity and perfection of Scripture.
3 The conſent of one part with another.
4 The antiquity of it.
5 The maieſty of it in plaineneſſe of ſpeech.
6 The power of it ouer the conſcience. and
7 The wonderfull effect of it; the Goſpell being contrarie to mans corrupt nature, yet hath it in all ages wonne men to it.
8 The certaine propheſies of things to come, which none but God could foretell.
9 The admirable preſeruation of it againſt time and tyrants.
10 The Deuils rage againſt them that follow it.
11 The iudgements of God, that hauehave befallen ſuch as oppoſed it.
12 The conſtant ſufferings of many millions that hauehave ſhedde their bloud for the Goſpell of Chriſt.
Theſe, and many other like, are notes and markes whereby wee may diſcerne, and certainly know the writings of the Prophets and Apoſtles to bee their writings, and may diſtinguiſh them from al other writings whatſoeuer.
And touching theſe, and the like infallible notes of Scripture, we muſt finde them ſo to our ſelues, they muſt be meanes to ſettle our conſciences, and to aſſure vsus that the Canonicall bookes of the old and new teſtament, are (indeed) the word of God.
It is to bee feared,We are to bee perſwaded that the books of the old and new Teſtament are the word of God. if the Lord ſhould ſuffer Religion to be altered with the time, that many amongſt vsus would be found vnſetled touching this point, and would bee ready to yeeld conſent to any counterſet writings in ſtead of the Scripture, time of trial may come we know not how ſoon; therefore labour thou to bee ſetled in this aſſurance, that the Canonicall writings of the Prophets and Apoſtles are indeede the word of the eternall God, and neuer reſt till thou be thereunto perſwaded by the euidence of the Spirit imprinted in them, and by the puritie, perfection, maieſtie, power, and ſpirituall grace, appearing in them, yea, neuer reſt till thou finde that Spirit and grace powerfull in thine owne heart, and then vndoubtedly,Note. though neuer a man in the world acknowledge Scripture to be Scripture, yet thy heart ſeaſoned with grace, will make thy mouth confeſſe it.
And ſo much of the Apoſtles ſalutation written with his owne hand.
Now to his precept (Remember my bands) bee mindefull of my impriſonment in praying for mee, and in making vſe of it to yourſelues.
Where firſt wee may obſerue, that the Apoſtle did not diſſolutely caſt off the care of his owne eſtate, he was not ſecure, as preſuming vponupon his ſtrength in time of his trouble, but himſefe begged of God continually, and hee requeſted the Church alſo to beg for him, whatſoeuer ſhould be needfull for him in that eſtate.
Whence we learne thus much, I will but name it.
Doct. 2 That Gods children ſhould be farre from carnall ſecurity, and confidence in their ſtrength and wiſdome in the time of their trouble and afflicton,Gods childrē ſhould bee far from carnall ſecuritie and confidence in their ſtrength and wiſdome in time of their affliction Gods children ſhould be farre from preſuming and lifting vp themſelues in regard of their ſtrength in time of triall, by ſickeneſſe, impriſonment or the like, they ſhould then bee inſtant with the Lord in praier themſelues, for ſtrength, patience, and comfort, and all graces needefull, and alſo intreate others to bee mindefull of them in their praiers to that purpoſe in time of trouble and triall, euen the beſt and deareſt of Gods children hauehave need of other mens helpe by their praiers to recommend them to God, crauing for them ſtrength, and patience, and comfort.
It is an eaſie matter to ſee and acknowledge Gods mercy, Ʋſe. and good prouidence in time of health, peace, and plenty,Gods children are to ſeeke to God for ſtrength, power, and comfort in time of their trouble. and to reſt contented therewith. But it is hard to the beſt to doe it in time of trouble, and affliction, and to quiet themſelues with Gods diſpoſing hand in the day of trouble, ſickeneſſe, or any other diſtreſſe, is no eaſie matter for the beſt of Gods children: and therefore then they are to call vponupon God for ſtrength, patience, and comfort themſelues, and to entreat others to doe the like for them.
This point I further handled, verſe the 3. and therefore I paſſe by it and come to conſider the precept it ſelfe, (Remember my bands.)
Where we are plainely taught this duty. Doct. 3
That we are to take knowledge of the afflictions of our brethren, and to be mindefull of them,Wee are to take notice of the afflictions of our brethren, and to be ſo mindfull of them as that we helpe and releeue them what we are able. yea ſo mindefull of them, as that we reach out our helping hand to them by praier, by comfort, or otherwiſe, as occaſion ſhall be offered vntounto vsus.
And this is further moſt plainely taught, Heb. 13.3. Remember (ſaith the author of that Epiſtle) them that are in bonds, as though yee were bound with them: and them that are in affliction, as if yee were alſo afflicted in the body. If our ſelues were in priſon, or any way afflicted, without queſtion, we would be ſo mindefull of our ſelues, as wee would earneſtly call vponupon God for eaſe, comfort, releaſe, and deliuerance, and we would vſe all good meanes we were able to releeue our ſelues, ſo ought wee to doe to our brethren in time of their affliction, euen to pray for their eaſe, comfort and deliuerance, and to comfort and helpe them, as if we were in their ſtead.
The reaſon and ground of this we finde, 1. Cor. 12.26. We are members of one bodie, and therefore ſhould hauehave a feeling of the hurt one of another, and be touched with it: yea ſo touched, as that we ſhould bee carefull for the good of one another. We hauehave often had occaſion to ſpeak of this point, yet it cannot to often bee remembred, it is a dutie wherein we are much defectiue: it was the complaint of the Prophet Amos 6.4.5.6. that men in his time did lie on their beds, and ſtretch themſelues on their beds, and eat the lambes of the flocke, and calues out of the ſtall; they ſing to the ſound of the Violl, they inuent to themſelues inſtruments of muſicke like Dauid. They drinke wine in bowles, and annointed themſelues with the chiefe oyntment, but no man was ſorry for the affliction of Ioſeph, Ʋſe. no man remembred the affliction of their brethren, and this complaint may iuſtly be taken vp againſt many in theſe daies that enioy health, wealth, liberty and plenty of all things, and they paſſe their time in feaſting and iollity, and hauehave little or no remembrance, at leaſt no feeling remembrance of the afflictions of their poore brethren,Iuſt reproofe of thoſe who enioying many good things paſſe their time in iollity, & forget the affliction of their poore brethren. well know thou whoſoeuer thou art, this is thy duty, thou enioying health and proſperity, thou art to hauehave in thee a feeling remembrance of the miſeries of others, we hauehave a notable example in Daniell, though hee himſelfe was in great honour preferred aboue all the Princes of Perſia, and ſecond to the King, yet when hee ſaw the captiuity of Gods people ſtill continued, and the people of God ſtill oppreſſed by the heathen, his heart was heauy, his ſoule melted within him, and hee humbled his ſoule with faſting, Daniel. 9.3. ſo if thou ſee or heare that the people of God, or any one of Gods children are in bonds, or any way afflicted, thy ſelfe enioying liberty and freedom from the like affliction, and hauing cauſe of reioycing for thy proſperity, thy heart ought to be reſolued into ſorrow, for their affliction, and to be touched with a feeling of it, and thou art to expreſſe thy ſorrow by prayers and teares, and to reach out thy helping hand vntounto them as occaſion ſhall be offered vntounto thee, and know thus much, that if thine heart be ſo taken vp with the conſideration of thine owne proſperity that ſorrow for the affliction of others cannot enter into it, yea ſuch ſorrow as will breake out into prayers and teares, certainely thy hart is not right within thee.
One thing yet remaines which is offered vntounto vsus from this precept (remember my bonds,) the Apoſtle would hauehave the Coloſſians remember his bonds by making vſe of them to themſelues for their owne confirmation in the truth of the Goſpell, the point from hence is this.
Other mens ſufferings for the Goſpell ſeene or heard of by vsus ſhould become profitable to vsus, they ſhould make vsus more firmely cleaue to the trueth of the Goſpell,We are to profit by the afflictions of others that are knowne to vsus. How wee are to profit by them. more ſoundly to profeſſe it, yea thereby we ſhould be the more moued to renounce the vanities of the world, from which we are called by the voice of the Goſpell.
And conſider wee but thus much, hauehave and doe the Saints of God ſuffer much for the profeſſion of the Goſpell; yea hauehave holy martyrs endured extreame torments, and ſhed their bloud for the truth of the Goſpell? and cannot or do not theſe things ſeene or heard of moue thee to leaue the vanities of the world, and more ſoundly and ſincerely to profeſſe the truth of the Goſpell? ſurely then thou haſt not profited by the conſideration of their ſufferings as thou oughteſt, and one day the ſuffering of the Saints, and the bloud of the Martyrs ſhall riſe vp in iudgement againſt thee: ſee more of this chap. 1.24.
Come wee to the Apoſtles prayer, with which he ſhuts vp his Epiſtle it being (indeed) the laſt words of his Epiſtle (grace be with you) his meaning (as before we ſhewed) in this prayer is thus much, the free and vndeſerued louelove and fauour of God in Chriſt, with all the fruits and tokens of it be with you, ſo I wiſh, and I do fully beleeue it ſhall be ſo, it may be ſome may deſire for the better vnderſtanding of this prayer, to be informed more particularly what be thoſe fruits, and what bee thoſe tokens of Gods free and vndeſerued louelove in Chriſt,The fruites of Gods free louelove and fauor in Chriſt. let them know in a word, that the fruits of it are all ſpirituall bleſſings as the Apoſtle calls them Epheſ. 1.3. wherewith the Lord doth bleſſe his choſen in Chriſt, belonging to their eternall life and ſaluation, as (namely) remiſſion of ſinnes, Iuſtification, adoption, ſanctification, &c. and the tokens of that free and vndeſerued louelove of God in Chriſt are theſe,The tokens of Gods free louelove and ſauor in Chriſt. the holy meanes of ſaluation vouchſafed and made effectuall to Gods choſen by the operation of his Spirit, the ſence and feeling of Grace in their hearts, temporal good things rightly and purely vſed. One grace or good thing taken away from them, and ſupplied by an other vouchſafed vntounto them, affliction ſanctified and made profitable to them and the like, and ſo this prayer of the Apoſtle (grace be with you) comprehends a deſire of much good to the Coloſſians. And thus more fully vnderſtanding the words, come we to the matter of inſtruction hence offred; and firſt in that the Apoſtle concludes with this petition only, (Grace be with you) in that he wiſheth to the Coloſſians no other good thing but this, that Gods free grace & louelove might be with them, we may eaſily gather thus much
That nothing is more excellent, or more to bee wiſhed Doct. 5 for, then the grace of God in Chriſt, the free and vndeſerued fauor of God in Chriſt,Nothing is more to be deſired and ſought after then the free grace and fauor of God in Chriſt. with the fruits and tokens of it, is to be deſired and ſought after as the chiefeſt good thing and aboue all things whatſoeuer.
Wee hauehave a notable example to this purpoſe in Dauid, Pſalm. 4.6.7. there be many that ſay who will ſhew vsus any good? but Lord lift vp the light of thy countenance vponupon vsus. Thou haſt giuen me more ioy of heart, then they hauehave had, when their wheat and wine did abound, as if hee had ſaid, let others in the world deſire, and ſeeke after what they will, as riches, pleaſures, honours, and the like, my chiefe deſire is of the grace and fauour of the Lord, Lord lift vp the light of thy countenance vppon mee, therein ſtands my chiefe ioy and comfort, yea I finde more true ioy and comfort in that, then in the increaſe of corne and wine, and in all the riches of the world. Thus alſo ſtood Paul affected, Philip. 3.8. hee counted all things but loſſe, for the excellent knowledge ſake of Chriſt Ieſus my Lord, for whom I hauehave counted all things loſſe, and doe iudge them to be doung, that I might winne Chriſt, verſ. 9. and that he might be found in Chriſt, and ſo in the fauour of God thorough him, and there bee many reaſons of this why the grace and fauour of God in Chriſt ſhould be deſired and ſought after aboue all other things.
Reaſon 1 Firſt, the grace and fauor of God in Chriſt is proper and peculiar to Gods children: riches & outward good things are common to them with the wicked.
Secondly the grace and fauour of God in Chriſt is the roote and ground of all good things profitable and comfortable in this life, and in the life to come, it doth intitle vsus to all the comforts and good things of this life, and of the life to come, there is no good thing belonging to this life or the life to come, that comes from any other cauſe or ground but from the grace and fauour of God in Chriſt, without that we hauehave no title to the leaſt bleſſing or good thing whatſoeuer, no not the leaſt crumme of bread: and
Thirdly, the grace and fauour of God in Chriſt, is that alone which doth ſeaſon and ſweeten all the outward things of this life, and makes them truly comfortable, and indeed bleſſings vntounto vsus, without which, they are but an heape of miſeries, & (as the Preacher ſpeakes in the booke of Eccleſiaſtes) accurſed vanities and bitter vexations of ſpirit, giuen to make men more inexcuſable, and to plunge them into deeper condemnation.
Theſe reaſons doe ſufficiently cleare it, that the grace and fauor of God in Chriſt is to be deſired and ſought after aboue all other things, and let not this be a matter of ſpeculation, a matter of knowledge onelyonly. Ʋſe. Let vsus not onelyonly know it that the grace and fauor of God in Chriſt is a moſt excellent thing, but let the conſideration of the excellency of it affect our hearts and ſoules, and make vsus breath and ſeeke after it aboue all things in the world,Our harts are to be affected with the excellency of Gods grace & fauour in Chriſt, that we may ſeeke after it aboue all other things. it is the common courſe of the moſt in the world, to toyle and moyle, to trudge vp and downe night and day, farre and neere, ſeeking after wealth, honour, pleaſures, preferment, &c. but as for the fauour of God in Chriſt, they regard it not, they hauehave little or no care to finde any aſſurance of that at all. Well, wee muſt not onelyonly bee able to ſpeake of the grace and fauour of God in Chriſt, and to commend it, and ſay, oh it is better worth then all the riches in the world, but the excellency of it muſt ſtirre vsus vp to deſire it, and to ſpend both time and ſtrength in ſeeking after it aboue all other things, and this wee ſhall neuer doe till wee finde our ſelues to ſtand in need of it, wee muſt finde our ſelues to ſtand in extreame need of Gods grace and fauour in Chriſt.We muſt find our ſelues to ſtand in extream need of Gods grace & fauour in Chriſt.
Happily ſome will ſay, is there any that thinks he ſtands not in neede of Gods grace and fauour in Chriſt?
Indeed eueryevery one in generall termes will ſay hee is a ſinner, and will confeſſe that he ſtands in need of Gods grace in Chriſt, but yet many find not themſelues to ſtand in extreame need of it, and that may thus appeare: do not many in the world account great ſinnes, little ſinnes, and little ſinnes no ſinnes at all? doe they not eſteeme Sabbath breaking, cuſtomary ſwearing, idle and fooliſh talking, petty trifling ſinnes? and if they be reproued for theſe ſinnes, be not their anſwers ready? doe you make this ſo great a matter, a little working in the morning on the Sabbath, ſelling of a triflle on that day, now and then ſwearing and ieſting a little? why, this is nothing, I pray God I neuer do worſe, and then I hope I ſhall doe well enough, and as for ſuch as make conſcience of theſe things, and carefully ſeek after aſſurance of Gods grace and fauour in Chriſt, doe they not load them with odious and reproachfull nicknames, calling them puritanes, hypocrites, diſſemblers and the like? Now what bee theſe things (I beſeech you) but plaine euidences, and demonſtrations, that howſoeuer many ſay they are ſinners, and they ſtand in need of Gods grace in Chriſt, yet they thinke they ſtand not in ſo great need of it as indeed they doe? Labour we therefore to finde our ſelues to ſtand in extreame neede of the grace of God in Chriſt, and to find our ſelues without that in a moſt miſerable caſe, in reſpect of the leaſt of our ſinnes, and finding our great need of Gods grace in Chriſt, let vsus hunger and thirſt after it aboue all things in the world, and be ſtirred vp carefully to vſe the meanes that ſerue to work and increaſe aſſurance of Gods grace and fauour towards vsus, and to ſeale it vp in our hearts, as namely, frequent and diligent hearing, reading and meditating in the worde of God, prayer, vſe of the Sacraments and the like, and yet further to ſtirre vsus vp to affect the grace of God in Chriſt, and to ſeeke after it aboue all other things, conſider theſe things.
1 Firſt, if a man bee as wealthy as euer was Salomon, Two motiues to ſtir vsus vp to affect Gods grace in Chriſt, and to ſeeke after it aboue al other things.ſo that gold be as plentifull with him as chips or ſtones in the ſtreet, and he enioyes that wealth all his life, which is very vncertaine, as Iob ſaith 18.15. Brimſtome is ſcattered on the houſe of the wicked, it is fit matter for Gods vengeance, if the fire of Gods wrath but touch it, it kindles preſently and conſumes all, but ſuppoſe hee enioy his wealth for the ſpace of foure ſcore yeares, or an hundred yeares, yet if he want the grace of God in Chriſt, hee is ſure to hauehave hell for euer, and hee that loſeth his ſoule for the gaine of all the world, hath but a miſerable bargaine.
2 Againe, conſider wee that it is not all the wealth in the world that can doe vsus any good in time of diſtreſſe of conſcience, and in the pangs of death; no, no, when a man is galled with the gripes of a guilty conſcience, it is not all the world (if it were his) that could purchaſe the leaſt dramme of that comfort Gods children finde in their ſealed apprehenſion of Gods fauour towards them, and it is onelyonly that that will miniſter comfort in time of diſtreſſe of mind, and in the hower of death, and therefore learne thou to prize the grace of God in Chriſt as it ought to bee prized, and let thy heart bee ſet on it as the moſt excellent thing in the world. Labour to ſee thy ſelfe ſtand in extream need of it, hunger and thirſt after it, and ſeeke for it aboue all things, and neuer reſt ſeeking till thou find ſome aſſurance that it belongs to thee.
And that thou bee not deceiued remember the tokens of it before ſpoken of. Neuer reſt till thou finde the holy meanes of ſaluation powerfull vntounto thee to thy true conuerſion, and to the working of grace in thee, and that thou haſt ſome feeling of grace in thine heart, and that if the Lord giuegive thee temporall good things, thou haſt alſo power to vſe them aright, and doſt vſe them purely, with praier, and to right ends; not to riot, pride, and to wantonneſſe, but to the glory of God, and to the good of thy ſelfe, and others, and that if the Lord take away ſome good things from thee, hee ſupplies it another way; as if he take from thee health, wealth, or the like, yet he makes ſupply, by giuing thee patience, and contentment, and that if thou be afflicted, thy afflictions are ſanctified vntounto thee, and thou art made better by them, and if thou finde theſe and the like tokens, comfort thy ſelfe, and aſſure thy ſelfe, Gods grace and fauour in Chriſt belongs to thee; and howſoeuer theſe,Note. and the like tokens and ſignes of Gods grace, and the ſenſe of it in thine heart, may bee loſt for a time, yet Gods fauour it ſelfe can neuer bee loſt, but when all other things faile thee, that will ſtand by thee, and continue with thee for euer.
In the next place note we in a word, that our Apoſtle begunne with his wiſh of grace, to the Coloſſians, Cap. 1.2 Grace be with you and peace from God our Father, and from the Lord Ieſus Christ: and heere hee endes with the ſame wiſh, Grace be with you.
Doct. 6 Teaching vsus thus much.
That the free grace of God is the beginning and the end of all, it is all in all in the matter of our ſaluation.Gods free grace is all in all in the matter of ſaluation. And this may be eaſily further confirmed, for why? Election is of grace, Rom. 11.5. Vocation is of grace, 2 Tim. 1.9. Iuſtification is freely by grace, Rom. 3.24. Faith is of grace, Phil. 2.13. Eternall life and ſaluation is of grace, Rom. 6.23. Vſe. And all being thus of grace, where then is any place for mans merit,Mans merit hath no place in that matter of ſaluation. that our aduerſaries, the Papiſts, hold and maintaine? Certainely Gods free grace and mans merit cannot ſtand together; if all bee of grace, there can bee no workes of preparation, meriting ex congruo (as they ſpeake) not any worke meriting ex condigno, theſe bee but dreames, and deuices of idle braines.
I leaue them, and come to the laſt word, (Amen) In which the Apoſtle, as we ſhewed) ſignifies his deſire of the things he praied for, and teſtifies his aſſurance to obtaine them. Touching deſire in praier, I hauehave heretofore ſpoken. Now concerning aſſurance of obtaining things praied for, ſignified in this word (Amen) know thus much.
That wee muſt come to the Lord in praier with aſſurance Doct. 7 to bee heard,We muſt pray to the Lord with aſſurance to be heard. wee muſt be able to ſay Amen to our praiers: aſſent and affiance of heart muſt goe with the requeſt of our lips made to the Lord, wee muſt by faith reſt on God, for the accompliſhment of the things wee hauehave heartily derſied. Marke 11.24. Saith Chriſt, whatſoeuer yee deſire when yee pray, beleeue that yee ſhall hauehave it, and it ſhall be done vntounto you. Iam. 1.6. But let him aske in faith, and wauer not.
And that wee erre not touching this point, know that our faith in praier muſt reſt on the promiſe of God,Faith in praier muſt reſt on Gods promiſe. and muſt beleeue the Lord will grant the things wee pray for, as he hath promiſed them, the good things of this life, if the giuing of them bee for his glory, and our good, and ſpirituall good things abſolutely. Thus muſt our faith in praier euer hauehave relation to Gods promiſe.
Some may obiect, Object. that faith in praier is not alwaies needefull, for God ſometimes heares vnbeleeuers, Pſalm. 107. Dauid ſhewes at large, that when men are in diſtreſſe and miſery, both beleeuers, and vnbeleeuers, they cry vntounto the Lord, and hee deliuers them out of their diſtreſſe; he giues there many inſtances, therefore it may ſeeme that faith is not alwaies neceſſarie in praier, to make it acceptable to God?
Anſwer: Anſw. God doth ſometimes releeue the oppreſſed, and heare their groanes and cries, though they bee vnbeleeuers, not becauſe their praiers doe pleaſe him, and are acceptable to him, but for the execution of his iuſtice vponupon ſuch as wrong them. Iam. 5.4. Behold the hire of the labourers which hauehave reaped your fields (which is of you kept backe by fraude) crieth, and the cries of them which hauehave reaped, are entred into the eares of the Lord of hoaſts. It is thence cleare, that oppreſſion, and defrauding of the poore, bee crying ſinnes, and the cries of the oppreſſed bring downe Gods vengeance on their oppreſſors, God doth ſometimes heare the cries and complaints of vnbeleeuers,Two cauſes why God ſometimes heareth the cries of vnbeleeuers. regarding their cauſe (namely) their wrongs, and oppreſſions, not their perſons, or praiers: and this he doth for two cauſes.
1 Firſt, to ſet foorth the greatneſſe of his mercy, that reacheth euen to vnbeleeuers, as hee ſuffers the Sunne to ſhine, and the raine to fall on the iuſt and on the vniuſt, Math. 5.45. ſo he doth not contemne the teares of them whoſe cauſe is iuſt, and cals for iudgement, though themſelues be wicked.
2 Secondly, God ſometimes heares the complaints of vnbeleeuers, regarding their cauſe, not their perſons, or praiers, thereby to ſtirre vp true beleeuers to call on him more earneſtly, when they ſee that euen the cries and the teares of the wicked are not fruitleſſe, it is a notable inducemcement to ſtirre vp true beleeuers to bee earneſt in praier.
And let the conſideration of it ſtir thee vp that art a true beleeuer, euen to come to the Lord in the praier of faith.Gods merciemercy to vnbeleeuers conſidered muſt ſtirre vp true beleeuers to come to the Lord in the praier of faith. Doth the Lord ſometimes heare the cries and complaints of vnbeleeuers, which hauehave no promiſe made vntounto them? Then doe thou remember the promiſe of God made to thee, and reſt vponupon it by faith, according to the tenour of it, ſay Amen to thy praiers. Let the aſſent and affiance of thine heart goe together with thy voice, and then vndoubtedly the Lord according to his promiſe, will heare and grant thy requeſt.
From the word Amen, ſome obiect on this manner.
Object. Say they, it is an Hebrew word, and ſo a word of a tong vnknowne to the common ſort, and yet it is vſed by them in praier; why then may they not vſe many words of an vnknowne tongue, and a whole praier in an vnknowne tongue?
Anſwer: Anſw. Though the word (Amen) bee a word of an vnknowne tongue, yet by vſe it is become as familiar as any other Engliſh word, and therefore this makes nothing for the defence of Popiſh praier in an vnknowne tongue.
Soli Deo gloria.
FINIS.
End of the text · Edward Elton, Exposition of Colossians (1615)