Forty-nine Sermons upon Colossians, Part 1 · Sermon 3
THE III. SERMON.
COL. I. Ver. IX.
Verſ. IX. And for this cauſe we alſo, ſince the day we heard it, ceaſe not to pray for you, and to make requeſt, that ye might be filled with the knowledge of His will, in all wiſdom, and ſpiritual underſtanding.
THE love of beauty and excellency is ſo natural to us, that we cannot diſcover ſo much as the beginnings, and buddings of it any where, but we take pleaſure in them; and the ſecret content we thence receive, uſually cauſeth us to wiſh their growth, and their perfection; unleſs envy, or ſome other maligne paſſion, do check the moving of our hearts. Thus when we ſee towardly Children, and that promiſe well; there is no ſoul, that hath ever ſo little of humanity, but is delighted, and maketh the like apprecation for them, as Joſeph did ſometime for Benjamin, when his Brethren preſented him; GOD be gracious unto thee, my Son. Gen. 43.29.From ſuch ſentiments do flow thoſe benedictions, which we are wont to pronounce upon perſons that are imployed in things beneficial, and uſeful, whether natural or civil: as, to inſtance with the Pſalmiſt; when we ſee the buſie Reapers of a fair Field in Harveſt time, and ſay, The bleſſing of the LORD be upon you; Pſal. 129.8.we bleſs you in the name of the LORD.
But if this kind of natural beauty, and perfection doth engage our affections, and good wiſhes to the ſubjects in which we perceive it: the gifts of divine grace, which are incomparably more excellent, ſhould much more lively touch us, my Brethren; and kindle in our hearts greater flames of love, and of deſire, for thoſe that poſſeſs them. For as high as Heaven is above the Earth, and as much as eternity is preferable to time, ſo much advantage have the beauties, and perfections of Grace above thoſe of Nature. If therefore we judge rightly of them, and eſtimate them according to their worth; it cannot be, that we ſhould ſee them ſhine out in any, without running to them, and faſtning forthwith on them, as holy, and as happy perſons. An eminent example of this motion of Chriſtian Charity, we have in our Text; for the Apoſtle St. Paul here ſheweth us, he no ſooner underſtood by Epaphras's report, the Coloſſians faith, and love, but his ſoul was preſently ſeized with ardent love unto them; and his abſence hindring him from giving them other evidences of it, he inceſſantly preſented prayer, and earneſt ſuits to GOD, for their perſevering, and perfiting in piety; that is, for the continuation, and the perpetuity of their happineſs
The ſumm of his deſires for them, is contained in three Verſes, as they evidently relate to three ſorts of benefits: for he wiſheth them firſt in the ninth Verſe, the benefits that reſpect perfect knowledge of the truth, next in the tenth, thoſe that reſpect the exerciſe of ſanctity, and finally in the eleventh ſuch as concern perſeverance in faith, and patience in afflictions. For preſent, we will meditate only on the firſt of theſe three Articles, remitting the two next to another action. And for this cauſe (ſaith the Apoſtle) we alſo ſince the day we heard it, ceaſe not to pray for you, and to crave, that ye might be filled with the knowledge of His will in all wiſdom and ſpiritual underſtanding. For right underſtanding this Text, we will conſider in it three particulars, by the help of the grace of GOD, which we implore for this effect. Firſt, The Motive of the Apoſtle's prayers: Secondly, Their form, manner, and quality: and in fine, which is principal, and moſt important, the ſubject of them, that is, what He requeſted of GOD in His prayers.
As for the Motive, that induced the Apoſtle to pray for the Coloſſians, He ſignifies it to us, in theſe firſt words; And for this cauſe, ſince the day we heard it, we ceaſe not to pray for you. For theſe words ſending us back to the precedent Verſes, with which they have a tye, do ſhew us, that the knowledge, which the Apoſtle had by Epaphras's relation, of the faith of the Coloſſians towards JESUS CHRIST, and of their charity towards the Saints, of their heavenly hope, and of their other ſpiritual graces, whereof He ſpake afore, that this knowledge, I ſay, having filled Him with love towards them, made Him continually pour out His Vows, and prayers before GOD, for the compleating of their ſalvation. I confeſs, the affection they bore Him in particular, and whereof He maketh mention, in the Verſe immediately preceding, contributed ſomething alſo to this care he had to pray for them. But it's principal cauſe was their piety, and ſanctification; that they had the firſt fruits of the Spirit, and the beginnings of the Kingdom of Heaven. Seeing the foundations of the Goſpel, and of the building of GOD, ſo happily laid, and eſtabliſhed among them, He beſeecheth the Supream Maſter, and Architect of this ſpiritual work, to finiſh it, and powerfully ſet the laſt hand to it. The ſame reaſon made Him in like manner, preſent His prayers to GOD for the Epheſians, as he teſtifies, at the beginning of the Epiſtle, Epheſ. 1.15, 16, 17.he wrote them, uſing almoſt all the ſame words, that ſerve Him here. Having (ſaith he to them) heard of the faith, you have in the LORD JESƲS, and the charity you have towards all the Saints; I ceaſe not to render thanks for you, making mention of you in my prayers, that the GOD of our LORD JESƲS CHRIST the Father of glory, would give you the Spirit of Wiſdom, and of Revelation. Faithful Sirs, learn by this example of the Apoſtle, to pray the LORD principally … thoſe, in whom you ſee the work of His Spirit appear. Rejoyce ye for their faith, and their zeal, and love them for the honeſty, and purity of their life: But remember, that the firſt, and principal office which your charity oweth them, is the continual ſuccour of your prayers. Object not, that they are too far advanced to need them. During the courſe of this life, the progreſs of a Chriſtian is never ſo great; but the prayers of his Brethren are neceſſary for him. It's then, when he is moſt advanced, that the enemy maketh moſt attempts, and layeth moſt ambuſhments for him. The nearer he is to the Crown, the more need he hath of divine aſſiſtance. As there is none in the liſts, whom we favour more with our wiſhes, acclamations, and applauſes, than thoſe that come neareſt to victory: ſo in this carrier of the Goſpel, we ſhould affectionate, and accompany with our vows, prayers, and benedictions thoſe moſt, that run beſt; and are nigheſt to the mark of the heavenly calling. We never make more wiſhes for a Veſſel, than when after a long, and dangerous voyage, it comes upon our Coaſt, or we ſee it ready to arrive in the Haven. When the believer, having eſcaped the ſhelves, and tempeſts of the world, ſteers the true courſe of Heaven, and makes (if we may ſo ſay) with Oars, and Sails to the Port of Salvation; 'tis then we ſhould redouble our wiſhes, and benedictions for his ſafety; 'tis then we ſhould fear more than ever, leſt ſome miſhap marr all his progreſs, and bereave him of the reward of his pains. But let us now conſider the manner, and the quality of the Apoſtle's prayers; Since the day (ſaith he) that we heard theſe good news, we ceaſe not to pray GOD, and to make requeſt for you. Firſt, He did not pray alone. We ceaſe not to pray, ſaith he; where you ſee, he ſpeaks of more praying with him, compriſing in this number Timothy, whom he had expreſly named already, at the beginning of this Epiſtle; and the other faithful, that were at Rome with him. Being put on by one and the ſame charity, animated with one and the ſame deſire, they all lifted up their hearts, and Votes to GOD, together with the Apoſtle, for the ſpiritual proſperity of the Coloſſians. As there is nothing on earth more grateful to the LORD, than this divine conſort of many ſouls, thus mingling their voices, and ſupplications together; ſo there is nothing more effectual to draw down His bleſſing, and obtain His graces, in the behalf of our neighbours. Mat…h. 1….1….If two of you agree on earth concerning any thing they ſhall ask (ſaith our LORD) it ſhall be done for them of my Father which is in Heaven.
But beſide that the Apoſtle's prayers were conjoyned with thoſe of ſome other believers, that prayed unanimouſly with him for the Coloſſians; they had alſo two other qualities, which gave them much force; aſſiduity, and the devotion of heart, whence they did iſſue. He expreſſeth the aſſiduity of them, when he ſaith, that he ceaſeth not to pray for them, ſince the day he heard of their piety, of their zeal in the Goſpel. As ſoon as he received the news of it, he deferred not this duty to another time. He ſet himſelf on praying preſently for them, demanding of GOD, the compleating of their faith; ſo ardently did this holy ſoul affect, all that bore the badges of his LORD. But he contented not himſelf, with praying once or twice for the ſalvation of theſe dear Diſciples of his Maſter. He went on conſtantly, and ceaſed not ſtill to ſollicite the goodneſs of GOD for them. For it is not enough, that Moſes do lift up his hands once, or twice for Joſhua's victory. To defeat Amalek entirely, this holy man muſt hold his hands ſtill ſtretched out towards Heaven. Whence it comes, that Iſaiah commandeth the Gards of Jeruſalem, that is, it's Paſtors, Iſaiah.not to hold their peace, nor give the LORD any reſt, until He re-eſtabliſh, and ſet Jeruſalem, in an eſtate of renown on the earth. And our Soveraign Maſter teacheth us expreſly, in one of His Evangelical Parables, that we ought alwayes to pray, and not faint. Luke 18.1. Col. 4.2. Rom. 12.12. 1 Theſſ. 5.17.And His Apoſtle enjoyneth us here beneath, to perſevere in prayer, and elſewhere alſo, to continue inſtant in prayer: and again in another place, to pray without ceaſing. So you ſee, he very carefully practiſed himſelf, what he commanded others. Think not under ſhadow of this, that this holy man was on his knees from Morning to Evening, without addicting himſelf to ought, but the reciting of prayers; as was the uſe of a certain Sect of Hereticks in time paſt, named the Meſſalians, or Euchites, noted, and condemned by the ancient Church; who made profeſſion of being alwayes in prayer, and under this fair mask did hide a moſt profound, and infamous lazineſs: As the greater part of the Monks of the Communion of Rome at this day; who in the Cloyſters, whither they retire, as in ſo many refuges of idleneſs, paſs their time in ſaying Litanies, and Oriſons, moſt commonly without any attention, or devotion, under pretext of this vain ſervice, which they pretend to do the publick, drawing unjuſtly the Tribute of huge Alms, due of right to the true poor, and not to them, that are ſo, only of their own will, by a Vow directly contrary to the command of GOD. The prayer of a faithful man, doth not croſs his other duties. The ſame LORD that commands him to pray, orders him alſo to labour. To oblige him to the one, He doth not diſpenſe with him for the other. He intends, that he acquit himſelf of them both. Let prayer begin, guide, and end his labour; let his labour ſeal, follow, and accompany his prayer. Let him pray with his hand upon his work; let him work with heart and eyes lift up unto prayer. Let theſe two exerciſes fill up his whole life; parting the dayes, and hours thereof between them, and keeping faithful and indiſſoluble company, all along. St. Paul prayed; but this devotion did not hinder him from preaching to the preſent, from writing to the abſent, from inſtructing the teachable, from reprehending tranſgreſſors, from confirming them within, from drawing thoſe without, from fortifying the faithful, from convincing the adverſaries, from employing his time in a multitude of good, and holy actions. What means he then by ſaying, that he ceaſeth not to pray for the Coloſſians? He would only ſay, that he is very aſſiduous at it; that he doth it, as often as time, and place permit it; that there paſſeth neither day, nor night; but he doth them this charitable office: not to alledge here, Auguſtine in Pſal. 37.what an Ancient elegantly ſaith; that our deſires being prayers, theſe are continual, when our deſires are continual. This example of the Apoſtle teacheth Paſtors in particular; that beſide preaching the Word, they owe alſo to their flocks, the ſuccour of their prayers, not only the publick, but their private ones alſo. For how can they without crime, forget perſons, that are ſo ſtrictly united to them? Their Crown, and their Glory? The ground of their joy, and the ſubject of their moſt precious labour?
But the Apoſtle, beſides the aſſiduity of his prayers for the Coloſſians, ſhews us alſo the ardour, and devotion of them, when he ſaith, that he prayeth, and demandeth for them. For the firſt of thoſe words ſignifieth the elevation of the ſoul to GOD; when fixing its eyes on the greatneſs of this ſupream Majeſty, it adores Him, and gives Him the glory of a perfect goodneſs, power, and wiſdom. This is as the exordium, and Preface of Prayer, to move the LORD, that He do give us favourable audience. After which comes that, which the Apoſtle calls here, The demand; that is, the very requeſt we make the LORD, beſeeching Him to give liberally to us, or to our brethren, the benefits, we have need of. From which we have to obſerve by the way, the order we ſhould keep in our prayers, that they may be legitimate, and grateful unto GOD: namely, that at the entrance, we preſent Him an heart, full of humble, and affectionate reſpect to Him; that reveres Him, as Almighty, and All-wiſe; that loves Him, as infinitely good, and praiſeth, and glorifieth Him, as perfectly bleſſed. The requeſts, which are preſented to Him, otherwiſe, heedleſly, and without this preparation, are more apt to provoke His wrath, than attract His beneficence. After this firſt motion, we ſhould next make our requeſts, with a great, and ardent deſire; and a filial confidence. It's thus the Apoſtle prayed for the Coloſſians.
Let us now come to the third point, and ſee what was the matter, to ſubject of his Prayer. We ceaſe not (ſaith he) to demand of GOD, that you may be filled with the knowledge of His will, in all wiſdome, and ſpiritual underſtanding. It ſufficiently appears, by the praiſes he gave the Coloſſians before, that they were already much advanced in the knowledge of GOD, and of His Goſpel; therefore he doth not ſimply demand of the LORD, that they may be made partakers of this knowledge; but that they might be filled with it. For there are great differences in knowledge. Firſt, in regard of its extent; and next in regard of its degrees. For its extent, it comprehends the things themſelves, that we can know; which being almoſt infinite, it is evident a man may know ſome, who yet knoweth not others. And as for its degrees; one ſelf-ſame thing is known more clearly and more diſtinctly by one; more obſcurely, and confuſedly by another. It's the ſame in this, as it is in ſeeing: One ſeeth, and diſcovereth more objects, than another; and of thoſe that ſee one and the ſame object, one ſeeth it much more clearly, and purely than another; and whatever be the cauſe of this diverſity, whether the inequality of their eyes, or the difference of their attention, or that of the light which brightens them, ſo it is, that their ſeeing is very different: that of the one being imperfect, and defective in compariſon of the other's. The Apoſtle therefore beſeeching the LORD, that the Col…ſſians might be filled with knowledge, intendeth, that they might obtain of His goodneſs a perfection both of the one, and the other ſort; firſt, that if there were any points of the Goſpel not yet come to their knowledge, He would grant them the grace to obſerve, and apprehend them; and ſecondly, that if they did not purely enough apprehend the things, they knew already; He would ſo ſhine on them by the light of His ſpirit, that they might clearly and diſtinctly perceive them. For it is in theſe two points, that the fulneſs, or perfection, he wiſheth them in this place, doth conſiſt: the one, not to be ignorant of any of the neceſſary particulars of the myſterie revealed to us, by the Goſpel of JESUS CHRIST. The other, to know each of theſe particulars clearly, and diſtinctly, ſeeing the truth of them, as in a great, and reſplendant light. Beſides, we muſt remember, that as the eſtate of a believer is of one ſort here below, where he travails for a time; and after another on high in Heaven, where he ſhall live in the boſome of GOD; ſo the perfection of his knowledge is of two ſorts, the one earthly, and the other heavenly. This ſame is his laſt, and higheſt perfection; that ſame is but the diſpoſition, and beginning of it: the one is the perfection of his infancy, the other of his full age. And though the firſt may be in a ſenſe, and in ſome reſpect, truly termed fulneſs and perfection, yet in regard of the other it's imperfect. Whence it comes that the Apoſtle elſewhere, putting theſe two knowledges in parallel one with the other, ſaith that now we know, 1 Cor. 13.9, 10, 11, 12.but in part and ſee but darkly in a glaſs, whereas in the other World, we ſhall ſee face to face, and know as we have been known. And in the ſame place, he compareth the knowledge, we have here below, to the thoughts of a child, and that which we ſhall have on high, to the thoughts, and judgement of a perfect man. Then all the arguments of the truth of the Goſpel, ſhall be ſo magnificently diſplayed, before our eyes, that doubt of it ſhall not be able to take place any more; and whereas now we ſee but the images of things; then we ſhall touch the ſubſtance of them; beſides that the light of our underſtandings ſhall be incomparably more clear, and pure, than it is here below. But though conſidering the thing in its ſelf, one may call perfect, only the knowledge of a believer enjoying the viſion of his LORD on high in the Heavens; yet referring, and ajuſting it to the ſtate we are now in; there is alſo on earth a ſort of knowledge, which in this reſpect may be called perfect: namely the higheſt meaſure a faithful perſon can attain, while he is here beneath. As, though the knowledge of a child be far below the lights of a perfect man, yet this hinders not, but there is a certain form, and meaſure of knowledge proportionate to the capacity of this age, which when the Child is come to, we ſay it is an accompliſhed Child, yea moſt accompliſhed. For every age hath its perfection, and every greatneſs, its full height. Tis then of this ſecond ſort of perfection, and fulneſs the Apoſtle intends to ſpeak, when he prayes the LORD, that the Coloſſians might be filled with knowledge; that is, not that they might ſee the LORD face to face (this is not given, but in the other world) but that they might receive, of his goodneſs, all the light neceſſary for the eſtate, we are in here below; and as high and rich a meaſure of knowledge as may, and ſhould be had on earth, for getting one day to the upmoſt degree in the Kingdom of Heaven. And note here, by the way, the holy artifice of the Apoſtle: By praying GOD, that the Coloſſians might be filled, he ſecretly advertiſeth them, that they yet wanted ſomething; that he might render them teachable, and attentive to the inſtructions, he will hereafter give them. For thoſe, that think they are perfect, and have an entire, and accompliſhed knowledge, do diſdain what any one would add thereto, as a thing ſuperfluous, and unprofitable. Therefore he timely takes away this imagination from the Coloſſians, that they may patiently ſuffer him to inſtruct them, and finiſh in them what was only rough-drawn. To the ſame end, doth that tend which he addeth, that they might be filled with the knowledge, of the will of GOD. For by this word he rejecteth, and removeth far from this ſubject, all the inventions and doctrines of men; the diſputes, and ſubtilities of Philoſophy; the voluntary devotions, and ſuperſtitions, which had been ſowed among the Coloſſians by the falſe teachers; as things rather contrary, than uſeful, to the perfection, and happineſs of man; and reſtraineth all the knowledge he deſireth for them, to the ſole will of God, as its true object, and its juſt meaſure.
Upon which, we have firſt to remark; that the word here uſed by the Apoſtle in the Original, and which we have tranſlated knowledge, ſignifieth properly a great, and ample knowledge; and theſe holy Authors employ it ordinarily to expreſs, that knowledge of GOD, which is given us by the Goſpel of JESUS CHRIST. For the Law of Moſes, and the Doctrine of the Prophets doth indeed teach, what is the will of GOD. But it hath not deſigned to declare it ſo purely, and ſo fully as the Goſpel. Whence it comes, that St. 2 Pet. 2.19.Peter compareth the light of the Prophets to that of a candle ſhining in a dark place, and that of the Goſpel, to the brightneſs of the day. And its hereto St. John hath reſpect, when he ſaith, Joh. 1.18.that no man hath ſeen GOD at any time, and that the only Son which is in the boſome of the Father, He hath revealed Him. Becauſe the knowledge, which was of Him, before the manifeſtation of the LORD JESUS, was ſo weak; as it is ſcarce conſiderable in compariſon of that, which is given us. It's therefore properly this Evangelical, and Chriſtian knowledge, which the Apoſtle wiſheth here to the Coloſſians, oppoſing it to that of the Law, the rudiments whereof ſome endeavoured to re-eſtabliſh among them. Secondly, we muſt obſerve, what is the object of this knowledge, the knowledge (ſaith he) of the will of GOD.
All men naturally deſire to know; and I avouch, that every knowledge is beautiful, and grateful; and there is none truly ſuch, but addeth ſome ornament to our underſtanding. Yet it muſt be confeſſed, that they are for the moſt part incapable of giving us the perfection, and happineſs we deſire, and which is neceſſary for our nature. Such are all mundane ſciences, found out, and cultivated by the ſages of the World: not only their Philoſophy about nature, and the motions of the Heavens, and the Elements; and about the properties, and effects of things animate, and inanimate; but alſo that part of their Doctrine, which more neerly reſpecteth us, and explaineth, what our carriage ſhould be, both in particular; and in reſpect of thoſe that govern us, or are governed of us, either in the family, or in the State. For, to ſay nothing of the variety, and extream uncertainty of their opinions, which change every day, and float continually in infinite doubts; after having paſſed an whole life in this ſtudy, and made the greateſt progreſſes that may be, no man is by it, either more content, or more happy, or more aſſured. All the pretended light of their School, will not be able to diſſipate in us, either the horrour of death, or the fear of the Judgement of GOD. It is only the knowledge of the LORD, that can free us of it; and by conſequence, it alone is neceſſary for us: the reſt will not render us either more happy, if we have them; or more miſerable, if we have them not. It's then this alone, which the Apoſtle wiſheth unto the Coloſſians. But we muſt yet conſider, in the Third place, that He wiſheth them the knowledge, not of the nature, or the Majeſty, or the other eſſential properties of GOD; but of His will. For as to the eſſence of this ſupream, and incomprehenſible LORD; as to the infinite, and immenſe greatneſs of His power; as to the ineffable manner of His underſtanding, and the marvels of His judgement, it is not neceſſary for us to know them clearly. It is ſufficient for us, to adore them, and many have loſt themſelves, in luſting to ſound them. It is His Will, that we muſt know, to attain ſalvation, as the true rule of our duty, and His judgement. He hath fully declared it to us, by the Miniſtry of His Heralds, the Apoſtles and Prophets, who have publiſhed it by word of mouth, and configned it in writing, in the Holy Books, which they have left us. There it is, that we muſt ſeek it, and not in the diſcourſes of vain men. There we ſhall find it manifeſted, as far as is neceſſary for us to know, and do it. It hath two principal parts, faith, and obedience. For the will of GOD, as the Apoſtle underſtands it here, is nothing elſe, but that which GOD would have us believe, Joh. 6.40.and do, to be happy. For faith, His will is (ſaith our LORD) that whoever ſeeth the Son, and believeth in Him, have eternal life, and be raiſed up at the laſt day. 1 Theſ. 4.3.For action, This is the will of GOD (ſaith the Apoſtle) even your ſanctification. Theſe are the two firſt, and principal heads of the will of GOD, to which all other inſtructions in Scripture do referr. It's in the knowledge of theſe things, that St. Paul prayeth GOD, the Coloſſians might be perfect, and accompliſhed.
He addeth, in all wiſdom and ſpiritual underſtanding. We call them Wiſe men, in the world, that know how to compaſs their ends, that uſe means fit for this purpoſe, and skilfully avoid all that might put them from it; ſo dextrouſly conducting their affairs, that of two things, the one follows; either they finiſh that which they deſire; or if they proſper not in it, it is ſome miſhap, and not their fault, that is the cauſe of ſuch ill ſucceſs; But becauſe they propoſe unto themſelves, ends vain, and evil, and unprofitable to their happineſs; thence it comes, that how wiſe ſoever they be eſteemed by the world; all their induſtry yet is, to ſay true, but folly, and errour. Thoſe then, on the contrary, are wiſe after the Spirit, who conſtantly hold the right courſe of piety, guiding themſelves in it with ſuch skilfulneſs, that they beware of ſcandals, and all that might ſet them off from their mark; avoiding what is contrary to it, and practiſing what is uſeful. And though the world commonly account them extravagant; yet ſo it is, that their conduct proves to be true wiſdom; ſince at the end, and after all, it will be found, that none but they attain unto ſalvation. It is then this skilfulneſs, which the Apoſtle termeth here, a ſpiritual wiſdom; both becauſe it reſpecteth the things of the Spirit, that appertain to a Celeſtial, and ſpiritual life; as alſo for that it is a gift of the Spirit of GOD, coming from on high, from the Father of lights; neither the ſenſe, nor the reaſon of Nature being capable of giving it to any knowledge of the Divine will, is, as it were, the matter, and ſubject of wiſdom; Wiſdom is, as it were, the uſe, and employing of the knowledge of GOD. For to be wiſe after the Spirit, it is not enough to know what is the will of GOD, There muſt be uſe of this knowledge; firſt by laying down for a certain and unmoveable maxime, that it is in it our bliſs conſiſteth: and conſequently, that therein we muſt bound our deſires. Secondly by practiſing what we know of this Divine will, aiming at the mark it ſheweth us, and employing to attain it, the means it preſcribeth us, watching and labouring continually thereto. For certainly that ſervant in the Parable, who knew his Maſters will, and did it not, was nothing leſs than wiſe. As for the ſpiritual underſtanding, which the Apoſtle wiſheth, in the laſt place, to the Coloſſians; it is a quick, and exquiſite prudence to judge aright of things that are preſented, and diſcern the good from the evil, the true from the falſe, and the real from the apparent: and this gift (as you ſee) is alſo a fruit of the knowledge of GOD: and conſiſteth only in an exact application of what we know of His will; to the doctrines, and counſels, which the fleſh, and its Miniſters ſet before us, to turn us out of the way of ſalvation. It's this, was wanting to Eve, when ſhe was ſeduced by the Serpent; and to the Galathians, when they were abuſed by thoſe impoſtors: the Apoſtle fearing leſt the ſame ſhould betide the Coloſſians, to divert this fatal blow, ſupplicates the LORD to give them underſtanding neceſſary for the happy ſevering the falſe colours, the paintings, and baits of untruth, from the ſimplicity that is in CHRIST. Therefore he demandeth not of Him only, that they might be filled with the knowledge of His will in wiſdom, and underſtanding; but in ALL wiſdom, and underſtanding: that is to ſay, very abundantly, and in ſo great and … a meaſure, as none of the parts, none of the operations of this divine ability, be wanting to them: after the ſame manner, as when He ſaith elſewhere, have all faith, to ſignifie ſo high and raiſed a meaſure of it, as no kind, and no degree of faith is wanting. Such is, well-beloved Brethren, the ardent, and affectionate Prayer, which the Apoſtle made continually for theſe Coloſſians, That they might be filled with the knowledge of the will of GOD, in all wiſdom, and ſpiritual underſtanding: that is, in ſuch ſort, as this knowledge might form in them an exquiſite ſageneſs, and ſpiritual prudence.
It Remaineth, that, to end, we briefly touch at the principal leſſons, we are to take out of it, for the inſtruction of our faith, and the amendment of our manners. Firſt, you ſee, how far the judgement of the Apoſtle is from the doctrine, and practice of Rome. The Apoſtle willeth, that the faithful do know the will of GOD, that they be filled with this knowledge. Rome teacheth, that their faith is better defined by ignorance, than by knowledge, and that it is ſufficient for them to have, and I know not what implicite faith (as they call it) which without knowing ought its ſelf, referrs its ſelf to the faith of another. The Apoſtle willeth, that the faithful be endowed with all wiſdom, and ſpiritual underſtanding. Rome ſeareth nothing ſo much, as this; and deſireth that without knowing, or underſtanding ought themſelves, they leave this whole ſtudy to their Curates; contenting themſelves with ſaying, they believe, what the Church believes: not knowing mean time what it believeth indeed. Darkneſs is not more contrary to Light, than this pretended faith to wiſdom, and underſtanding. Their practice is conform to their doctrine. For they hide the Scripture from their people; the ſacred, and authentick evidence of the Will of GOD, the living and teeming ſource of all wiſdom, and heavenly underſtanding; and if in their ſervice they repeat any paſſages of it, they repeat them in a ſtrange language, that their people may hear it, and not underſtand it. Faithful ſirs, thank GOD, for that He hath withdrawn you from this Kingdom of darkneſs: Enjoy with gratitude the light He hath ſet up in the midſt of you. Learn in the brightneſs thereof, what is the will of the LORD, the head, and the foundation of true wiſdom. Make account, that this knowledge is the gate of Heaven, the entrance of eternity, the ſeed of the divine nature, and the principle of Celeſtial life. Without it, how will you love GOD; ſince none loves, what he knows not? Without it, how will you obey GOD, ſince to obey Him is no other thing but to do His will? Without it, how will you reſiſt the enemy? how will you free your ſelves from his wiles? how will you diſcern his impoſtures from divine truth? Judge what account the Apoſtle maketh of it, ſince it's the firſt thing he asks of GOD for theſe Coloſſians, whom he ſo ardently affected. If you will attain the ſalvation, to which he directeth them, have that which he with ſo much paſſion deſireth in them. Remember, you are the people of the Sun of righteouſneſs, of the eternal wiſdom, and word, the workmanſhip of His Comforter, who is a Spirit of wiſdom and of underſtanding: Deut. 33. Iſai. 1.and that one of the greateſt reproaches GOD ever made to His Iſrael, is, the calling them a fooliſh people, and unwiſe: that hath neither knowledge, nor underſtanding. And ſince you ſee that the Apoſtle demands of GOD this divine wiſdom for the Coloſſians, addreſs your ſelves alſo to that Father of lights, from whom cometh down hither every good gift. Preſs Him; importune Him; quit Him not, till He have revealed His myſteries to you; till He have lightned your eyes, and your hearts, to make you ſee the wonders of His wiſdom. But unto prayer add alſo ſtudy; Read, and hear His word carefully; meditate it both here, and at home; render it familiar to you; commune of it with your neighbours, and inſtruct your Children in it. As I grant, this labour is unprofitable: without the grace of the LORD; ſo I maintain that with it, it is moſt efficacious. Paul would Preach to Lydia in vain, if GOD did not open her heart. But if GOD ſet to His hand, it is not in vain that Paul labours for it. And to attract this ſaving hand of the LORD, joyn unto prayer the Offerings of your alms, the perfume of a good and holy life. Make uſe of what you know. Mannage theſe firſt fruits of light, which you have received already. Employ the Talent that hath been given you; and the Maſter will give you on it, others greater. How would you He ſhould communicate new graces to people, that ſo vilely abuſe the firſt? You know His will, and do that of the Devil, and the Fleſh. He …th made you a preſent of the Goſpel; and you drag it in the dirt. He hath marked you with His ſeals, and you foul them in the ordures of vice. You impudently bear His Liveries into the debauches of the world; and the Diſciples of Heaven are as ardent as the Children of this Generation, after the diſſoluteneſs of the time. GOD forbid, that wiſdom, and ſpiritual underſtanding, ſhould lodge in hearts ſo profane. It's a jewell too precious to ſhine otherwhere, than in Heaven, that is in pure, and holy ſouls. So far will you be from encreaſing your light, if you change not manners, that GOD will take away this little which remaineth, and let you return into Aegypt, to live once more in its miſerable darkneſs. But GOD keep us from ſo great an unhappineſs, my Brethren, well-beloved: and to prevent it let us in good earneſt convert us unto Him; renouncing the luſts of the world, and the filth of the fleſh, living in an exemplary purity, and honeſty, that the LORD may take pleaſure in the midſt of us; that He may make the knowledge of His will abound in us, in all wiſdom and ſpiritual underſtanding: and after the faith and hopes of this life, receive us, in the eternity of the other, unto the Viſion, and fruition of His glory. So be it: and unto Him, Father, Son, and Spirit, the true GOD bleſſed for ever, be all honour and praiſe. Amen.