Exposition of Colossians, Sermons · Chapter 1 · Verse 9
Ver. 9 VER. 9. For this cauſe wee alſo ſince the day we heard of it, ceaſe not to pray for you, and to deſire that ye might be fulfilled with knowledge of his will, in all wiſedome and ſpirituall vnderſtanding.
The Apoſtle hauing finiſhed the firſt part of the preface of this Epiſtle, his congratulation or reioycing for the Coloſſians.The ſecond part of the preface of this Epiſtle, the Apoſtles comprecation. In this ninth verſe, he comes to the ſecond part, his comprecation or prayer for them, which is laid down in the ninth, tenth, and eleuenth verſes. In this ninth verſe, he firſt ſets downe the moouing cauſe, what mooued him to pray, namely, the ſame that mooued him to giuegive thankes, (for this cauſe &c.) together with the continuance of his prayer, that from the day, he heard of their faith and louelove, he continued to pray for them, and then further hee makes knowen in what manner hee prayed, namely with deſire, after that followes the matter of his prayer, that they might be fulfilled with knowledge, which knowledge is limited by the obiect, namely the will of God, and further amplified by two ſpeciall things, wherein it doth conſiſt, namely, wiſdome and vnderſtanding, and both theſe ſpirituall. Theſe be the parts of this ninth verſe. Touching the words not to ſay any thing of the moouing cauſe, that ſtirred the Apoſtle to pray for the Coloſſians, hauing ſpoken of that, in verſe the third, nor yet of the continuance of his prayer, that he ceaſed not to pray for them.
Doct. 1 The firſt thing that we may hence obſerue, is, that praier is a ſpeciall meanes to helpe vsus forward,Prayer is a ſpecial means for the increaſe of our ſpirituall knowledge. and to make vsus encreaſe in knowledge and ſpirituall vnderſtanding. The Apoſtle thought it not ſufficient to write vntounto the Coloſſians and to labour with them by inſtruction and exhortation to confirme them in the true faith, but he further ſaith he ceaſed not to bee inſtant with the Lord in prayer for them, that they might be fulfilled with knowledge of his will, whence it followes that prayer, not onelyonly of others, but of vsus for our ſelues, is a notable means for the encreaſe of our ſpirituall knowledge,Iam. 1.5. this is taught moſt plainely if any man lacke wiſedome, if any hauing a ſmall meaſure of wiſdome find an emptines, a defect and want of wiſdome and knowledge (as no man but ſhall if he be able to ſift his owne braine) and would hauehave a ſupplie, let him aske of God which giueth to all men liberally, and reproacheth no man, and it ſhall be giuen him. The reaſons of this are theſe: firſt, it is a confeſſed truth, that the knowledge of Gods will reuealed in his word, comes by illumination of the ſpirit of Chriſt in whoſe power it is to open and ſhut the booke of God at his pleaſure. Wee are not able of our ſelues, to vnderſtand the plaineſt things deliuered in the word.Luk. 11.13. Now the ſpirit of grace and illumination is obtained by the prayer of faith: ſo ſaith our Sauiour, if ye which are euill, can giuegive good gifts vntounto your Children, how much more ſhall your heauenly Father giuegive the holy Ghoſt to them that deſire him? Whence it followeth neceſſarily that prayer is a ſpeciall meanes for the encreaſe of knowledge. Againe true prayer, the praier of faith is not onelyonly a meanes to fit, to prepare and to ſanctifie out hearts to receiue grace; but euen the very action of praier, though it doe not merit, yet doth it encreaſe in ſome particulars, a further meaſure of grace and ſanctification: for example, true prayer for the pardon of ſinne worketh greater care to auoyd ſinne, it is not poſſible that a man ſhould make a plaine and hearty confeſſion of any ſinne to God in prayer and deſire him to pardon it and promiſe amendment, but that by the very confeſſion he ſhould be bettered and further off from that ſinne: Hence it is that our Sauiour ſaith, watch and pray, that ye enter not into tentation: Mat. 26.41.that hee may be ſtrengthened and better able to withſtand temptation. So then, prayer being a meanes to fit, and prepare our hearts to receiue grace, and the very action of prayer encreaſing a further meaſure of grace, in ſome particulars, it muſt needs be a notable meanes for the encreaſe of ſpirituall knowledge.
For the vſe Vſe. of this, let vsus thinke of it to this ſpeciall purpoſe,When we come to the hearing of the word we are to prepare our ſelues by prayer. when we are to come to the hearing of the word to be further informed in the way of God, remember we then to prepare our ſelues by praier to lift vp our hearts in earneſt and hearty praier vntounto God that the eies of our minds may be opened, that we may rightly vnderſtand things deliuered, and that our wills and affections may be transformed into an holy obedience to the will of God made knowne vntounto vsus: for certainly it is a true ſpeech one hath, though God himſelfe ſhould appeare in the likeneſſe of man and ſpeake vntounto vsus, yet if he did not alſo moue and direct vsus by his inward grace his preaching would be vnprofitable vntounto vsus. We are therefore by praier to craue the aſſiſtance of his ſpirit. Many neuer thinke of this duty, many of vsus either lie ſecurely bathing our ſelues in our beds till the inſtant time of comming to the publike aſſembly, or elſe if we riſe it is either to follow after worldly affaires, or to tricke and trim vp our bodies, and few or none of vsus hauehave any care to fit and prepare our ſelues to ſanctifie our ſoules before we come to the hearing of the word, but we come laden with our ſinnes and with our minds ouercharged with diuerſe luſts, and ſo it comes to paſſe that the ſpeech of the Apoſtle is verified vponupon vsus,2. Tim. 3.7. that we are euer learning and yet neuer able to come to the ſound knowledge of the truth. And how can it otherwiſe be, but that as many of vsus as come without preparation by praier ſhold be vnfit to attaine ſound knowledge, for ſo comming we raſhly preſume we can vnderſtand Gods myſteries by the ſtrength of our owne wits, and ſo are iuſtly confounded, and ouerwhelmed with the maieſty and brightneſſe of them; Againe we muſt know, that praier is to the ſoule as exerciſe to the body, and as men vſe exerciſe of the body, eſpecially before meat to ſtir vp naturall heate to quicken the ſpirits, and to ſharpen the ſtomacke, ſo praier muſt be vſed before we come to the feeding of our ſoules to ſtir vp ſpirituall motions in our hearts, and to worke in vsus an holy appetite and deſire after the word, an hunger and thirſt after the heauenly food of our ſoules; as men for want of bodily exerciſe, ſit ſometimes at a table wel furniſhed with good and wholeſome meat, and yet can eat little or nothing; ſo we ſhall finde, that for want of preparation, by the exerciſe of praier, many ſit before the Preacher, and are not able to taſte or feele any true ſweetneſſe in any thing laid before them, nay they are heauy and ſluggiſh, and vnfit to receiue any good. Remember therfore before we come to the hearing or the word, to lift vp our ſoules in praier to God, and euen to ſtretch out the faculties and powers of our ſoules, as men in bodily exerciſe ſtretch out the ioints of their bodies, we ſhall thereby no doubt finde and feele a great alteration in our ſoules, that they are more quicke and ready to receiue heauenly nouriſhment. Come we now to the manner of the Apoſtles praier in reſpect of his inward affection, that he praied with deſire.
In that he ſaith, he did not only pray for the Coloſſians, Doct. 2 but deſire that they might be fulfilled with knowledge of his will in all wiſedome and ſpirituall vnderſtanding,True praier muſt be with inward feruencie and deſire of the heart. wee are taught that true praier muſt be with inward feruencie, with an holy ſanctified deſire of the heart. Praier muſt be rather a trauell of the heart, then a labour of the lips. Hence it is ſaid to be a powring out of the ſoule,1. Sam. 1.15. Pſal. 141.2. and compared to incenſe: to note vntounto vsus, that it muſt be offered vp as it were by fire, it muſt proceed from the heat of the heart, that it may be a ſweet ſmelling ſacrifice to God. It is to be marked, that our Sauiour ſaith not, whatſoeuer yee pray for, but whatſoeuer ye deſire when ye pray, beleeue that yee ſhall hauehave it, and it ſhall be done vntounto you. And that praier muſt be with an inward deſire, it appeares euen by the Lords manner of dealing with his children,Mark 11.24. who vſeth meanes to whet and ſharpen their deſires, ſometimes by deferring to grant their requeſts. Thus hee dealt with Moſes: The Lords purpoſe was to ſpare the people: yet when Moſes praied for them,Exod. 32. the Lord ſaid, ver. 10 Let me alone. And ſometimes by afflicting of them: thus he dealt with Dauid. Pſal. 42.4.When I remembred theſe things, I powred out my very heart becauſe I had gone with the multitude, and led them into the houſe of God, with the voice of ſinging and praiſe, as a multitude that keepeth a feaſt. And the Lord vſing thus to deale with his children, doth plainly euince and proue the doctrine deliuered.
Vſe. We ſee our duty: let vsus now a little examine our practiſe. And becauſe it will not be ſufficient to take a view of it in generall,We are to examine our ſelues how we pray. and to ſhew that men powre out their praiers only of forme and faſhion, without any ſanctified diſpoſition, or holy deſire of their hearts; let vsus inſiſt in one particular, wherby we may eaſily ſee how men faile in this duty and do not pray as they ought, with a true inward deſire of their hearts: the thing is this, men ſometimes pray vntounto God, that they may abſtaine from ſome knowen ſinne, a ſinne wounding and waſting their conſciences, and they ſeeme to pray with deſire that they may abſtaine from it, but the euent many times ſhewes the contrary; for they finde no fruit of their praiers, it vaniſheth, and they lie ſtill in that ſinne vnreformed. For example, a man giuen to cuſtomarie ſwearing, being told of it, and reproued for it, he will ſometimes lift vp his voice in praier, and ſay, I pray God giuegive me grace to leaue it, which is a good ſpeech, and a ſpeech bearing ſhew of inward deſire to leaue that ſinne, but indeed many times there is no ſuch matter, for he ſtill forgets himſelfe, and oathes are ſtill common with him. But wil ſome ſay, Quest. it ſeemes to me, and I perſwade my ſelfe when I ſay, God giuegive me grace to leaue my ſinne, that I hauehave a deſire in my heart to leaue it; will you ſit in iudgement vponupon my conſcience? tell me then, I pray you, how I ſhall know that my deſire of grace and ſtrength againſt ſinne is no true ſanctified deſire? Anſw. I anſwer, I take not vponupon me to ſit in iudgement vponupon thy conſcience, let the word iudge that and from thence I dare be bold to tel thee, that thy deſire is no true deſire, when it is only a bare deſire, when it ceaſeth and is at an end ſo ſoone as it is vttered, & thou haſt no further care to vſe other ſanctified means, to helpe and ſtrengthen thee againſt thy ſinne, as hearing, reading, and meditating on the threatnings and iudgements of God againſt that ſinne.Num. 23.10. For thus it was with Balaam he deſired to die the death of the righteous; but his deſire was no ſooner vttered, but it was at an end: hee had no care to liue a ſanctified life, that leads to a bleſſed and comfortable death. Such as pray for grace and ſtrength againſt ſinne with a true ſanctified deſire, they ioine to their deſire, the holy vſe of other meanes, and their deſire is not flitting & vaniſhing, but conſtant, and they giuegive the Lord no reſt till he grant their deſire, yea they vſe vehement and vrging arguments to the Lord, to moue him to grant it; they vrge the former fauour and merciemercy of God in helping them againſt other ſinnes: they pray that the Lord will not ſuffer their enemie Satan to ouercome them: they preſſe the Lord with his promiſe, Aske and you ſhal hauehave, ſeeke and you ſhall finde. Thus it is with them that hauehave a true ſanctified deſire of grace and ſtrength againſt ſinne. And to ſtirre vp our dulneſſe in this caſe, conſider we, firſt that praier without a true deſire of the heart is meere mockerie, & cannot eſcape vnpuniſhed, the Lord denounceth a woe againſt it. Againe,Hoſea 7.14. praier ſent out from a true deſire of the heart, and offered vp in Chriſt, is pleaſing to God, yea though it be but a deſire true and heartie, when the voice faileth, yet then it pierceth the clouds. Looke on the example of Hannah: Shee ſpake in her heart,1. Sam. 1.13. her lips did moue only, but her voice was not heard; and the Lord heard her: And vponupon the example of Hezechiah: Iſay 38, 14.Like a Crane did he chatter, yet the Lord heard his praier. And this is both a notable comfort, and alſo a notable inducement to ſtir vsus vp to powre out our praiers, with an inward feruencie, and with an holy deſire of our hearts. Now to the matter of the Apoſtles praier in the words following (that they might be fulfilled with knowledge in all wiſedome and ſpirituall vnderſtanding) with the limitation in reſpect of the obiect, the wil of God. The words carry this ſenſe, that ye might be fulfilled with knowledge, that is to ſay, that ye might increaſe in knowledge, and come to that meaſure the Lord hath appointed neceſſary for ſaluation,Epheſ. 4.7. (for ſome of the members of Chriſt hauehave one meaſure, ſome another, according to that) yet eueryevery one ſo much as is neceſſarie to ſaluation, which the Apoſtle here praied for (of his will) that is the will of God reuealed touching things to be beleeued & practiſed.Credenda & ſacienda. Now in that the Apoſtle lifts vp his praier to God, for the Coloſſians, and deſired of him, that they hauing ſome meaſure of knowledge Doct. 3 might receiue increaſe of it, we may conclude, that not only the beginning,Both the beginning and further meaſure of illumination is the free gift of God. but a further meaſure of illumination and vnderſtanding of Gods will, is the free gift of God, it is the Lords bountie and largeſſe, it comes vntounto vsus as alms to beggars, freely, it is gotten by earneſt intreating and ſuing for, at the hands of God, yet not for the merit of any intreatie, as the beggar gets not his almes for the worthineſſe of his crauing, but of the meere bounty of the giuer. So wee get increaſe of knowledge from the meere mercy of God, and in greater or leſſe meaſure according to the good pleaſure of the Lord. The Apoſtle ſaith, that the ſpirit diſtributeth his gifts as he will,1. Cor. 12.11. the diſtribution of the gifts of Gods ſpirit is voluntary, therefore free, and the vnequall diſtribution of the gift of knowledge, in that ſome hauehave a greater meaſure of knowledge then others, is a clear proofe that the increaſe comes from the meere bounty of the Lord, not from reſpect had of any thing in vsus; for if the Lord ſhould giuegive a different meaſure of knowledge, not freely, but vponupon deſert, then in all likelihood they who hauehave a greater meaſure of faith, ſhould hauehave a greater meaſure of knowledge, but wee may many times obſerue the contrary, that they hauehave more knowledge, who hauehave a leſſe meaſure of Faith, yea ſometimes they who hauehave no ſauing faith, hauehave ſuch a meaſure of knowledge as they are able to propheſie:Mat. 7.22. therefore both the beginning and the increaſe of our knowledge of the will of God is the free gift of God.
Let this teach vsus, Vſe. if it pleaſe the Lord to giuegive vsus any inſight,Hauing ſome knowledge of Gods will reuealed in his word, wee muſt not thinke that we are able to come by the ſtrength of our owne will. any little knowledge of his will reuealed in his word not to be lift vp in conceit of our owne wit, as if then wee were able to goe on by our owne ſtrength, if we doe, wee ſhall finde a curſe vponupon our wits, and by them we ſhall bee led into many erroneous opinions. If we obſerue it wee ſhall finde this hath beene the mother of many fowle and dangerous errours, when men hauing ſome generall illumination, ſome knowledge of Gods will reuealed hauehave then thought themſelues able to goe on by the ſtrength of their owne wit, they hauehave beene left to themſelues and then hauehave runne into many errours, witneſſe the beſt learned among the Papiſts who reſting on a conceit of their ſchoole ſubtilties and diſtinctions inuented by their own wits hauehave runne into moſt groſſe and palpable abſurdities, & hauehave ſtiffely and obſtinately ſtood in defence of them, we muſt therefore learne, in going on in the knowledge of Gods will not to reſt on the ſtrength of our owne wits, but vponupon the bleſſing of God vponupon them, vſe the benefit of wit and vnderſtanding in humility, for wit in it ſelfe is no cauſe of wandering out of the way, into by-paths of errour and hereſie. Moſes, Daniel, and Dauid had excellent wits, but they were humbled and ſanctified, and ſo great helpes vntounto them, it is not wit in it ſelfe, but our proud conceipt of wit, and too much reſting in the ſeat of reaſon, which makes vsus runne into errour, for that will not ſuffer vsus to ſubiect our ſelues to the ſimplicity of the word of God, we muſt therefore take heed of it. In the ſecond place, in that the Apoſtle in the fourth verſe gaue teſtimony of the faith of the Coloſſians, and now prayed for the encreaſe of their knowledge of the will of God.
We learne that ſuch as truly beleeue in Chriſt, and are Doct. 4 able to teſtifie their faith to others,True beleeuers being able to teſtifie their faith to others, may want knowledge of ſome things reuealed in the word of God. Matth. 16. yet hauehave their want of knowledge of the will of God, and may bee ignorant of ſome things reuealed, the Lord giues them not a full meaſure of knowledge at the firſt, but onelyonly ſome degree which is afterward encreaſed. Thus our Sauiour dealt with his Apoſtles, when they had confeſſed, that he was the Chriſt the ſonne of the liuing God, yet they knew not, the articles of his death and reſurrection, it is therefore ſayd ver. 21. from that time foorth, Ieſus beganne to ſhew vntounto his diſciples, that he muſt goe vntounto Ieruſalem, and ſuffer many things of the Elders, and of the high Prieſts, & Scribes and bee ſlaine, and riſe againe the third day. Wee read though Apollos was an eloquent man and mighty in the Scriptures which did argue an excellent meaſure of knowledge,Acts. 18. yet he had his want of knowledge: euen two of his Auditours, Aquila and Priſcilla, as we finde verſe 26. took him home with them, and expounded the way of God more perfectly vntounto him, yea Saint Paul teſtified of himſelfe, that hee might encreaſe in comfort and ſtrength of faith, by the faith of the Romans. Now the reaſon why the Lord giues knowledge vntounto vsus by degrees,Rom. 1.12. is this, becauſe though a mans minde enlightned and ſanctified, be of great capacity and will receiue a great meaſure of knowledge, yet it is able to receiue but little at once, it is like a violl, or a glaſſe, with a narrow mouth, that muſt hauehave water or ſome other liquid matter, put into it, droppe after droppe.Mark. 4.33. Hence it is ſayd, that our Sauiour preached the word vntounto the people as they were able to heare and vnderſtand it.
Vſe. And is it ſo, that the Lord giues the knowledge of his will, by degrees,Wee muſt come to receiue knowledge of the will of God by degrees. by little and little, then let eueryevery one of vsus looke ſo to receiue it, let eueryevery one attend with diligence on the ordinance of God, the preaching of his word the ordinary meanes of knowledge, and let him looke to receiue knowledge of the will of God by degrees, one meaſure after another, or one meaſure vntounto another, for we muſt retaine and hold things heard and learned, and adde vntounto them eueryevery time, we heare, further meaſure of knowledge, otherwiſe we cannot look to be fulfilled with knowledge, as the Apoſtle here prayed, a veſſel that hath a narrow mouth and an hole in the bottome euer open, can neuer be fild by powring water into it: no more can our mindes bee filled with knowledge, being hard to receiue, and hauing no retentiue faculty, no power to retaine things heard, and learned, but as faſt as they are powred in they runne out, and paſſe away without profit, a fault that doth reſt vponupon many hearers of the word, who heare many things and happily vnderſtand and receiue them with ioy for the preſent, but after a while become forgetfull hearers, as Iames 1.25. and let ſlip the things they hauehave heard, as if they had neuer heard them, theſe cannot come to the hearing of the word, to be further filled becauſe they hauehave nothing but emptineſſe in them, the things formerly receiued are gone, they are like the mill turned about daily but with new water, well let ſuch looſe and wretchleſſe hearers conſider, that it is not the hearing, the bare vnderſtanding, nor the delight for the preſent, but the power of the doctrine of the word remaining in vsus, that ſhall ſaue our ſoules, by forgetting and letting ſlip out of our mindes good things receiued:Reuel. 3.3. we decline and decay in all good duties, the Lord therefore perſwadeth with the Church of Sardi, to recouer herſelfe from her declining, by remembring and holding faſt things receiued, the holy Ghoſt ſayth that wee ought diligently to giuegive heed to the things which wee hauehave heard, leaſt at any time,Heb. 21.2. wee ſhould let them ſlip, and marke the waight of his reaſon following, ſtrengthened by compariſon, if the word ſpoken by Angels (that is to ſay the Law) was ſtedfaſt, and eueryevery tranſgreſſion, and diſobedience receiued a iuſt recompence of reward how ſhall wee eſcape if we neglect ſo great ſaluation, that is to ſay the Goſpell, which at the firſt beganne to be preached by the Lord; which we doe when we let ſlip the things wee hauehave heard, and ſo wee bring on our ſelues puniſhment proportionable to the excellency of the Goſpell and the firſt preacher of it Chriſt Ieſus.
Doct. 5 One thing more may be noted from theſe wotds, namely this that it is not a ſmall meaſure of knowledge of the will of God,A ſmall meaſure of knowledge of the will of God, will not ſerue to diuert vsus in the way to ſaluation. Phil. 1.9. that muſt direct vsus in the way to life and ſaluation. The Apoſtle therefore heere prayes that the Coloſſians might be fulfilled with knowledge of his will, in all wiſdome and ſpirituall vnderſtanding, and this I pray, that your louelove may abound yet more and more, in knowledge. and in all iudgement. One ſpeciall reaſon of this, is becauſe the knowledge of Gods will muſt not onelyonly guide vsus in particular actions of life which are innumerable: but muſt guide the inward motions of the mind, will and affections which are moſt wayward, and hard to bee brought into ſubiection to any good, for a man may be able ſometimes to bridle himſelfe in outward actions, but not to reſtraine the thoughts of his heart.
Vſe. Let vsus not therefore content our ſelues with a ſmattering and a generall knowledge of Gods will reuealed.We muſt not content our ſelues with a ſmattering knowledge of God will reuealed. A man in his trade will not content himſelfe with ſmall skill if he be able to reach further, and ſhall wee then reſt contented with a little, and ſmall meaſure of knowledge of Gods will reuealed in his word. Looke how much knowledge we hauehave of Gods will, ſo much knowledge hauehave wee of God himſelfe and of our owne ſaluation, becauſe God reuealeth himſelfe and the meanes of Saluation in the word, and without the knowledge of that, there is no knowledge of God or of ſaluation. They that know not God in ſome meaſure the will of God reuealed in his word cannot know God, and ſo cannot know Gods mercy for their owne ſaluation, for if we know not God, God will neuer know vsus to our comfort, therefore let vsus not content ourſelues with a ſmall meaſure of knowledge of Gods will reuealed in his word, but labour daily for a greater meaſure and encreaſe. In the laſt words of this verſe the Apoſtle ſets downe two things wherein the knowledge of Gods will doth conſiſt, namely wiſedome, and vnderſtanding and both ſpirituall. The word wiſdome hath many acceptions in the Scripture, ſometimes it is put to ſignifie an euill quality,2. Sam. 14.2. the wiſedome of the world properly called craft and ſubtilty, ſometimes it is taken in a good ſence and then alſo diuerſly, as ſometimes to ſignifie the doctrine of wiſedome, ſometimes the habit or quality of wiſedome in the word,1. Cor. 2.6. and ſo it is taken in this place becauſe it ſtandeth heere in relation to the will of God, and by it is meant, an ability or power of the minde aboue nature, whereby the minde being cleared and disburdened of naturall dulneſſe, vnbeliefe, ignorance and vanity, is able ſoundly and truely to apprehend, to acknowledge and embrace the known truth of the word of God as the Lord ſaith on the contrary,Ier. 8.9. they hauehave reiected the word of the Lord, and what wiſedome is in them? though they had the law amongſt them ver. 8. yet becauſe they did not truely apprehend and beleeue it, they are ſayd to reiect it, and conſequently had no wiſedome in them, whence it is cleare, that when wee are wiſe in the knowledge of the will of God, when we truely apprehend, acknowledge and embrace the knowen truth of his word. The word (all) doth not ſignifie all kinde of wiſedome, but a full meaſure of ſpirituall wiſedome neceſſary to ſaluation.1. Cor. 13.2. So we find the word vſed, all faith, that is not all kindes of faith, iuſtifying faith is not there meant, but a full meaſure of faith of working miracles. For the word (vnderſtanding) not to ſay any thing of the diſtinction of it into the Theoricall and practicall, by that word is meant, an ability and power whereby the minde is able to apply the knowen truth of the word, to the good ordering both of particular inward affections and outward things and actions, as time,1. Kin. 3 9. place and perſon ſhall require. Thus Solomon prayed, that God would giuegive him an vnderſtanding heart, or vnderſtanding, whereby the affections of his heart might be ordered and hee might be able to iudge and diſcerne truely betweene good and bad in particular cauſes and controuerſies, and giuegive ſentence accordingly. Now both theſe, wiſedome and vnderſtanding, muſt bee ſpirituall, that is, wrought in vsus by the ſpirit of Chriſt, on whom reſteth the ſpirit of the Lord, the ſpirit of wiſedome and vnderſtanding, the ſpirit of councell and ſtrength, the ſpirit of knowledge,Iſay. 11.2. and of the feare of the Lord: thus then are theſe words to be conceiued, as if the Apoſtle had ſayd in a ſufficient true and ſound apprehenſion of the truth reuealed in the word of God, and in a particular application of the ſame, to the good ordering of all particular affections of your hearts, and the actions of your liues, as the circumſtance of time, place and perſon ſhall require wrought in you by the ſpirit of Chriſt.
Doct. 6 Now in that the Apoſtle cals knowledge of the will of God,They are truly wiſe, who rightly conceiue, acknowledge & embrace the truth of the word of God: Pſal. 119 98.99.100. ſtanding in true apprehenſion of the truth reuealed in his word, wiſdome, we are taught, that they indeed are truely wiſe, who rightly conceiue, acknowledge and embrace the truth of the word of God, they who hauehave an eye vponupon the word, and ſee the truth of that for their guide in all things, and are able to gouerne themſelues wiſely, both in reſpect of inward affection and outward action. Hence it was that Dauid ſayd, that by the commandements of God, hee was wiſer then his enemies. Had more vnderſtanding then his teachers and the ancient: and no maruell, though it was thus with Dauid. There is reaſon to lead vsus to thinke, that thoſe who vnderſtand, what the will of the Lord is, are moſt wiſe and indeed truely wiſe; firſt, becauſe the will of the Lord made knowen in the word, is the wiſedome of the Lord reuealed, manifeſting ſuch things, as the wiſedome of fleſh and bloud cannot reach vntounto: Therefore they who are able by a ſupernaturall light to conceiue things contained in that, muſt needs be moſt wiſe, according to the nature of the things vnderſtood, as they who are able to conceiue, and carry in minde the beſt rules of pollicy, are iuſtly accounted moſt politicke. Againe, they muſt needs be moſt wiſe, who are enabled to prouide for their owne good eſtate, and that for euer, ſuch are they who truly conceiue and embrace the truth reuealed in the word, for that is able to make wiſe to the Kingdome of God and eternall ſaluation.2. Tim. 3.15. Obiect. Luk. 16.8.
Some may ſay, we read that our Sauiour ſaith, that the children of this world, are in their generation wiſer then the children of light, enlightned by the ſpirit of God: how then is it true that they are moſt wiſe who rightly conceiue and embrace the truth of the word of God?
For anſwer, Anſw. we muſt make the reſtraint of our Sauiours ſpeech. He ſayth not in generall that they are wiſer then the children of light: but with a limitation hee reſtraineth their wiſedome to their owne generation, to the things of this world, that in reſpect of them they are wiſer: againe, if this ſpeech runne thus, in their generation, then the children of light in theirs, he ſpeakes as it commonly fals out, that the children of this world in their generation, are wiſer, then the children of light in theirs, not becauſe the world is not able to make them wiſer, then the children of the world, but becauſe of our corruption, we commonly reach not to that meaſure of wiſedome we ought to doe, and ſo this makes nothing againſt the truth of the concluſion deliuered, that they are truly wiſe who rightly conceiue and embrace the truth of the word of God, for in that they reach not that meaſure of wiſedome which they ought, it is in reſpect of their corruption, Vſe. and the remainder of ſinne in them.
Would we then (for vſe of this) be truly wiſe (no doubt eueryevery one deſires it) would wee hauehave that wiſedome,They that would be truly wiſe, muſt labour to know acknowledge & embrace the truth of Gods word. that will make vsus wiſe to eternall happineſſe? then labour wee rightly to conceiue, acknowledge and embrace the truth reuealed in the word of God, that is the wiſedome of God, and able to make vsus wiſe and prouident for our eternall good. And to lead vsus on in this, conſider we but this one thing, many men in the world, carrie a great ſhew of wiſedome, and indeed they are wiſe in their kinde, but they wanting this (if we obſerue it) we ſhall finde that the Lord doth catch and confound them in their wiſedome, and as he dealt with Achitophell, he turnes their plots and deuices into fooliſhneſſe. Nay which is more familiar and eaſie for vsus to obſerue, wee ſhall finde that ſome that are renowned for wiſdome in the world and yet want this wiſedome from the word; they ſome way or other diſcouer themſelues, to be but ſtarke fooles, for conſider it, doe not wee ſee many times ſuch as are able to ſpeake well and wiſely and to giuegive good councell to others, and to manage their owne outward affaires with ſome good diſcretion, that they notwithhanding are tainted and ſtained with ſome notorious ſinne, yea they are very monſters in the outrage of ſinne; are not the wiſeſt men of this world, many times grinding vſurers, extortioners, oppreſſours, greedy cormorants, hard dealers with their brethen, ſuch as defraud poore labourers of their hire, yea are they not ſometimes Ale-houſe and Tauerne-haunters, whore-hunters and ſuch like. If wee looke into the world wee may eaſily obſerue it, that one way or other they diſcouer the weakeneſſe of that wiſedome, the world doth ſo much admire in them, the Lord doth puniſh the pride of their wiſedome with ſome foule ſinne, and doth ſuffer them to yeeld to the ſubtilty of Satan, and deceipt of ſinne, to make knowen their folly by their ſinne, he doth paint out their folly in their faces, and ſet a Nouerint vniuerſi vponupon them, and be it knowen to all men, that theſe whom you accompt iolly wiſe men, behold they are meere fooles. This muſt ſerue to teach vsus and to ſtirre vsus vp, not to reſt in ſuch kind of wiſedome, as is found in the men of this world, but ſeek after that which is deriued from the word and ſo from God himſelfe the fountaine of all true wiſedome. We are further to marke that the Apoſtle in this place, ioynes wiſedome and vnderſtanding together. Whence it followes for our inſtruction; that it is not enough for vsus to Doct. 7 conceiue and acknowledge the truth of Gods will,It is not ſufficient to vnderſtand and take notice of Gods will, but it muſt be applyed to our particular occaſions. either commanding duty, promiſing mercy or threatning iudgement, but we muſt apply it to the ordering of our liues in particular actions, for as the knowledge of Gods will is brought vntounto vsus, by the miniſtery of the word, not onelyonly in the information of our vnderſtanding and iudgement but in the vſe of inſtruction in the way of righteouſneſſe and reformation of corruptions, both of heart and life, ſo it muſt be receiued. Hence it is that Dauid ſayth,Pſal 119.105. that the word was a lanterne vntounto his feet, and a light vntounto his paths we are to marke, that he ſayth not, it was a light vntounto him to enlighten him, but to his feet and path, giuing vsus to vnderſtand that he did not reſt in his illumination by the word, and in his apprehenſion of the truth but hee further applied it, to the guiding of his particular ſteps in the wayes of the Lord, Reaſon. to the particular actions of his life;Elſe ſhall ſin inſinuate it ſelfe and get within our beſt actions. & indeed there is great reaſon, why we ſhould not content our ſelues with the knowledge of the truth of the word, no nor yet with a temporary good liking of it, without application of it, as particular occaſion is eueryevery day offered vntounto vsus, if we doe; we ſhall finde, that we ſhall not onelyonly faint vnderunder many afflictions, but we ſhall faile in our beſt actions, ſinne will inſinuate it ſelfe, and get within them: hypocriſie will get into our prayers, hearing of the word, receiuing the Sacraments and almeſ-giuing; yea wee ſhall fall into many knowen ſinnes. Conſider the example of Dauid, he doubtleſſe knew the nature and quality of adultery, and the iudgements of God attending on it. Yet becauſe hee made not ſpeciall vſe and application of his knowledge he fell into that ſinne.Ʋſe and Appication. Apply wee therefore our knowledge diligently, to the particular actions of our liues. We ſee then the neceſſity of this duty: let vsus now ſuffer our ſelues in a word or two, to be ſtirred vp to the practiſe of it, and to this end know, that if we conceiue what is the will of the Lord in our beſt actions, in our hearing of the word, prayer, receiuing of the Sacraments, if we vnderſtand that we are to performe them by faith, repentance feare, louelove, reuerence, zeale, obedience and humility: and doe not apply this our knowledge, to the forming of them in this manner, they become ſinne vntounto vsus, and abhominable in the ſight of God,Iſay. 66.3. euen like the ſacrifices of the Iewes, yea I dare be bold to ſay, that the knowledge of the death and paſſion of Chriſt, as it is a ſingular knowledge, ſo without application it brings a ſingular iudgement, if it be not applyed both for the remiſſion of our ſinnes and our ſanctification, it ſhall be a great encreaſe of our condemnation: if then we would not hauehave our beſt actions turned to ſinne, yea, our knowledge of Chriſt a ſeale of condemnation: let vsus not content our ſelues with the knowledge of the truth of the word of God, but learne to apply it to particulars as occaſion ſhall be offered.