Forty-nine Sermons upon Colossians, Part 1 · Sermon 4
THE IV. SERMON.
COL. I. Ver. X, XI.
Verſ. X. That ye may walk worthily, as is beſeeming the LORD, unto the pleaſing of Him in all things, fructifying in every good work, and increaſing in the knowledge of GOD.
XI. Being ſtrengthned with all might according to the power of His glory, unto all ſufferance, and patience of mind with joy.
PHiloſophers, both Pagan, and Chriſtian, do commonly divide the Sciences into two ſorts; The Speculative, which ſeek only the knowledge of their ſubject, reſting in it, when they have once acquired it, without pretending any further; and the Practical, which aim at action, and conſider things only for the ſitting us to do them. Of the firſt ſort is Aſtronomy, which hath no deſign, but to comprehend the motions of the heavenly bodies; and the Mathematiques, which are buſied in the ſtudy of magnitude, and number, without having other end, than to know the nature of them. Of the ſecond ſort is Science Moral, or the Ethiques; which teach us, but in order to action; and ſhew us what each of the Vertues is, to the end we may practiſe them, and live according to the rules this Science gives us. It's diſputed in the Schools, to which of theſe two kinds of Sciences belongs Sacred Theologie; that is, the doctrine of Divine things revealed to us in the Goſpel of our LORD JESUS CHRIST. For on one hand it teacheth us divers things of the nature of GOD, and of Angels, and of the World to come, and ſuch other myſteries, which ſeem to be objects of contemplation only, and not of action. On the other hand it gives us divers Rules for practice: and this mixture hath induced ſome to think, that it is a diſcipline, not ſimple, and uniform; but miſcellaneous, and compoſed of the one, and the other kind. Our Apoſtle, in my opinion, clearly decides the queſtion in this place. For having afore, wiſhed the Coloſſians a rich, and full knowledge of this divine doctrine in all wiſdom, and ſpiritual underſtanding, he ſtayes not there, but adds, in the Text we have read, the end it is ſubſervient to. To the end (ſaith he) ye may walk worthily, as is beſeeming the LORD, unto the pleaſing Him in all things, fructifying in every good work. Here you ſee, he ſtates it expreſly, that the end of knowledge is practice: holy walking, and fructifying in every good work, being evidently doing. Whence follows, that it ought to be placed among the Active Sciences; ſince their end is the Character of their nature, and that which properly gives them the rank they are to hold. I grant, it treats of the Eſſence, and Attributes of GOD; but it's with deſign, to carry us thereby unto the love and ſervice of His Majeſty, that is, unto action. Whence it comes, that in Scripture, to know GOD, is almoſt alwayes taken for to ſerve Him, according to that light of the knowledge of Himſelf, which He hath given us.
But it is of no great importance for us to know, what rank this heavenly diſcipline is of among the Sciences; provided we hold faſt this principle of the Apoſtle's, that the end, why we ſhould be inſtructed in the knowledge of GOD, is a godly life; and not the ſoothing of our minds, or the contenting our curioſity with a vain delight: much leſs, the being able to entertain, with ſuch high myſteries, the company we chance to be in. For as we call that man an Architect, not who can handſomly diſcourſe of buildings; but that hath the art to erect them; and as we give not the name, and glory of a Captain, to one that can elequently ſpeak of War, but to him that can manage it, and is of capacity to conduct an army skilfully, and can withſtand, and fight an enemy; and acquit himſelf in all the functions of a military command; ſo we muſt hold for a Chriſtian, not him who knoweth, and can pertinently explain the duties of the faithful; but him that performs them. It's in the life, and not in talk, that this Science doth conſiſt, in the heart, and in the converſation; not in the brain, and in the tongue. Let this then be effectually the end of this holy ſtudy. Let us learn, not ſimply to know, or to ſpeak; but to do, carefully reducing into practice, all the preſcriptions of this heavenly doctrine. And that we may rightly comprehend this legitimate end of our knowledge, let us meditate the leſſon which the Apoſtle now gives us concerning it. It contains two Heads: Firſt, The very life, and actions, which we are to endeavour, and Secondly, The firmneſs, and patience wherewith we ſhould perſevere in them. Theſe ſhall be (GOD willing) the two ſubjects, we will treat of in the preſent action. The Apoſtle explaineth us the former of them in the tenth Verſe, That ye may walk worthily, as is beſeeming the LORD, unto the pleaſing of Him in all things, fructifying in every good work, and increaſing in the knowledge of GOD.
In theſe words, as you ſee, he ſhews us, firſt the end of the knowledge of the Goſpel, in general, which is, a walking worthily, as is beſeeming the LORD. Next, he ſets before us the principal parts of this worthy walking. The firſt reſpects the ſcope, it propoſeth to its ſelf, even the pleaſing of GOD in all things. The ſecond, the actions, wherein it ought to be employed; which are a fructifying in every good work. The third, its progreſs, and advancement, which is, to increaſe in the knowledge of GOD. Here then, Chriſtian ſoul, is the true, and only end of that heavenly light, which hath been communicated to you; that you walk worthily, as is beſeeming the LORD. You know, the Scripture ordinarily compares the life of man, unto a journey; and the actions and deſignes, and employments, he paſſeth it in, unto a path, or way. In effect, after we are once entred the world, we inceſſantly eloign us from the point of our Nativity, as from the place whence we departed, and advance towards death as a common habitation, where all do meet alike, ſome ſooner, others later. As for other travellours, they may ſtay if it ſeem them good, or return unto the place from whence they came. But we cannot poſſibly do the one, or the other. Time enwrapping us about from the firſt point of our life, carryeth us away ſtill forward; whether we wake or ſleep; whether we conſent to it, or ſtrive to the contrary; without permitting us to turn back, or to repoſe our ſelves, one ſingle moment; juſt as he, whom the Sea, and the wind carry on in a Veſſel, ſo as his own particular motion ſerveth not at all, either to ſtop, or to ſlack his courſe. But as the wayes, and deſignes of travellors are very different: ſo there is an huge diverſity, between the forms, and manners of the life of men. The way, that the wicked follow, is one; and that of good men, another. The Pagan ſteereth one courſe; the Jew, and the Mahometan another; and the Chriſtian another, wholly different. This is that the Scripture calls, The way of man; underſtanding by this word, the form, and inſtitution of life, which every one doth follow. And ſuitably to this dainty figure, it often makes uſe of the word Walking, to ſignifie directing, forming, and compoſing the life after ſome certain manner, whether good, or evil: intending thereby the tenour of life we lead; and the deportments, and actions to which we addict our ſelves. There is nothing more common in the Pſalms, and in the Proverbs, than theſe forms of ſpeech; to walk in Integrity; or on the contrary, in Fraud, and Iniquity; and in the Writings of the New Teſtament, to walk in Light, or in Darkneſs, after the Spirit, or after the Fleſh; and other like Phraſes; which all ſignifie a certain form, and condition of life, good, or evil, as it is qualified. According to the ſtile of Scripture, the Apoſtle ſaith here, to the end, that you may walk; meaning, that you may live, that you may direct, and form your lives.
But how will he, that we walk? worthily (ſaith he) as is ſeemly towards the LORD. It is word for word in the Original, worthily of the LORD; or in a faſhion worthy of the LORD. But our French Bible hath faithfully repreſented the ſenſe of theſe words; it being evident, that the Apoſtle intendeth, we ſhould lead a life, that anſwereth to the honour we have, of being Children, and Diſciples of JESUS the LORD; His co-heirs, and heirs of His Father. He elſe-where often uſeth this manner of ſpeaking, or others altogether like it. As when he exhorteth the Philippians to converſe in ſuch ſort, as may be worthy of the Goſpel; Phil. 1.28. Eph. 4.1. 1 Theſ. 2.12.and the Epheſians, to walk worthy of the Vocation wherewith they had been called; and when in like manner he adjureth the Theſſalonians, to walk worthy of GOD, who hath called them to His Kingdom, and Glory. The teachers of merits have drawn from theſe paſſages, that proud name, which they ordinarily give them, calling them, merits of condignity; pretending, that to walk worthy of GOD, ſignifies, meriting of life by their works, properly, and in the accompt of exact juſtice. But they are evidently deceived. For not to ſpeak of the vanity of this preſumption, which Scripture, and reaſon it ſelf do thunder-ſtrike a thouſand wayes; it is clear, that to be worthy of any thing, ſignifieth not at all in theſe paſſages, the meriting it properly, and exactly. For who is there, that would thus interpret the Apoſtles ſaying, walk worthy of GOD, that is, lead a life that merits GOD? There are people found, that have opinion of themſelves good enough, to imagine, they merit Heaven, and the glory of the life to come. There hath none been yet ſeen, that I know, who vaunted Himſelf to merit GOD. This language would be monſtrous, and ſurpaſs the pride of Devils themſelves. It's too much preſuming, but to affirm, that any merit the gifts of GOD. Common ſenſe permitteth not a man to think, or ſay, that he merits GOD. As ill, doth, what the Apoſtle ſaith elſewhere, ſuffer this gloſs. Converſe in a faſhion worthy of the Goſpel, and live in a faſhion worthy of the Vocation of GOD. For who ever heard ſay, that our works do merit, either the Goſpel, or the Vocation of GOD? a thing paſt, and which we have already received from the liberality of the LORD, before the having done any one good work? It is clear, that in all theſe places, the worthineſs, whereof the Apoſtle ſpeaketh, is nothing elſe, but a certain well-beſeemingneſs, ariſing from the correſpondence, that is found between us, and the ſubjects, whereof he ſaith we are worthy. Juſt as when St. John Baptiſt exhorteth the Jews to bring forth fruits worthy of repentance, he meaneth, not that merit repentance, but that anſwer thereto; that are ſuitable to the ſenſe we have of our own ſin, and of the Grace of GOD. In like manner here, a life holy, and full of piety, and of good works, is worthy of GOD, not becauſe it merits Him; but becauſe it hath ſome ſuitableneſs with His ſanctity and glory. It is worthy of the Goſpel; becauſe it is correſpondent to it, and conform to what it requireth of us. It is worthy of the Vocation of GOD, becauſe carried to things, to which He calleth us, and produceth the fruits, which He demandeth of us.
Would you then know, Chriſtian, what your life ſhould be? let it be worthy of the LORD. St. Paul hath compriſed all in theſe few words. And as ſometime a Prince, faln into the hands of his enemy, who demanded of him, how he ſhould treat him, anſwered, as a King, ſignifying by that one word all the moderation, and generoſity he deſired ſhould be uſed towards Him: So the Apoſtle, in theſe two words, embraceth the whole form of our carriage. How ſhall we live? Lead (ſaith he) a life, that may be worthy of the LORD. This is enough to let us underſtand, that neither avarice, nor cruelty, nor hatred, nor envy, nor any other of the paſſions of the world, muſt have any place in our manners; but that juſtice, charity, and all other pure and celeſtial affections ſhould ſhine forth in them: that there ſhould be mixed in them, nothing baſe, nor abject: but that all ſhould be great, and generous, and elevated above the dunghills of the Fleſh. Have then, Believer, this ſupream LORD continually before your eyes. Interrogate your Conſcience upon each of the things, that are preſented to you, whether they be worthy of Him; and do not any, that may not be put in this rank. Flee all that croſſeth the quality of His diſciple; all that ſwerveth from the rule, which He hath given you; all that diverts you from the Kingdom, to which He conducteth you. This LORD is purity, and ſanctity it ſelf; He is entirely ſeparate from ſinners; He never had any communion with vice. This LORD is ſoveraignly good; He hateth no man; He prayed even for them, that Crucified Him, and did infinite benefits to them, that injured, and blaſphemed Him. This LORD neither poſſeſſed, nor coveted the honours, and grandeurs of the earth. All His glory is divine, and His grandeur celeſtial. His diſcipline is like His life; He enjoyneth us throughout, nothing but a ſingular innocency, ſanctity, and goodneſs; and the good things He promiſeth us are ſpiritual, and not carnal: the inheritance He hath purchaſed for us, and to the poſſeſſion whereof He leadeth us, is in Heaven, and not on the earth. Upon this it's eaſie to judge, what is this form of life worthy of Him, which the Apoſtle commandeth us. It is a life, that hath reſemblance with His; wherein ſhine forth, both the examples of His Divine Vertues, and the marks of His doctrine, and the badges of His houſe, and the firſt fruits of His glory. It is a life, that treadeth under foot the baſeneſs of all vices: that diſdaineth what the fleſh, and the world do promiſe to their ſlaves: and beholding with contempt, all that the earth adore, hath no paſſion but for Heaven. It's a life ſweet, and humble, and innocent, that obligeth all men, and injures none at all; that without turning to the right hand, or the left, runs on, and advanceth inceſſantly, towards the mark of the ſupernal calling. It's thus you muſt live, faithful ſoul, if you would ſatisfie the light you have received of the knowledge of GOD. I confeſs it is an high deſign. But neither is it for low, and common things, that GOD hath given you His Son, and His Spirit. If our infirmity makes fear, let the power, and the might of the LORD aſſure us. And if there eſcape us ſometime any act unworthy of Him; as in this fleſh, wherewith we are cloathed, there do eſcape us but too many; let us combat our own weakneſſes; and have recourſe unto the grace of GOD, who pardoning us, what is paſt, will fortifie us for the future.
But the Apoſtle, after having enjoyned us in general, that our life be worthy of the LORD, toucheth next the principal duties, whereof we muſt acquit us, to live in this ſort; and addeth firſt, that we do pleaſe Him entirely: that is, that in all things, we ſeek to pleaſe the LORD, endeavouring nothing but what may be acceptable to Him; that this be the aim of our life. Whence appears, that the firſt point of a life celeſtial, and truly worthy of the LORD, is to take His will for our ſupream rule, by it ſquaring all our thoughts, words, and actions. For this is that the Apoſtle ſignifieth, when He ſaith, we muſt entirely pleaſe Him: that is, in all things, in all the parts of life; both in what reſpects the ſentiments of our hearts, and in what concerns the words of our mouths, or our other external actions. This is as the ſoul of the ſervice of God. You ſerve a man, or your ſelves, and not the LORD, when it is to content your ſelves, or ſome other, that you act. The beſt action, and in its ſelf moſt holy, loſeth its worth, and value, when the deſign of pleaſing GOD is wanting in it. Let us then baniſh from our life, firſt, all thoſe things which GOD hath not inſtituted. For how fair an appearance ſoever they have, we cannot aſſure our ſelves, that they pleaſe the LORD, if He hath not ordained them. Let us not ſuffer our ſelves to be beguiled by the paint, and falſe luſtre of humane devotion. Since the queſtion is of pleaſing GOD, we muſt give our ſelves to the ſtudy, and practice of that, which Himſelf hath expreſly commanded us, in His word. As to this, I am moſt certain, it's a thing acceptable to Him. But for that which ſuperſtition, or the pretended wiſdom of men hath invented, I cannot be aſſured, whether it pleaſe the LORD, or no. Then next, in the very performance of the things He hath commanded us, let us have regard ſtill to pleaſe Him. Offer we not our Sacrifices, but to His Deity alone. If our actions be alſo acceptable to men, in good time be it: It is gain we may take with contentment. But how ever they take it, have we ſtill for our end, to pleaſe the LORD. Provided that our oblations are grateful to Him, let the world judge of them, as it will. We have that we ſought, and it ſufficeth us to have contented the eyes of our Maſter. Let us renounce our own wills, and regard His only, wiſhing daily, that it might be done of us, and all other Creatures, as the LORD JESUS hath commanded us.
The Apoſtle adds in the ſecond place, the productions of Chriſtian life, Frustifying (ſaith he) in every good work. This neceſſarily follows from the affection, he but now recommended to us. For if we ſtudy to pleaſe the LORD entirely, ſince it is only good works that can be acceptable to Him, it is evident, we ſhall give our ſelves to them continually. But the Apoſtle uſeth in it a remarkable term, ſaying to ſignifie this production, that we fructifie in every good work. The Scripture often compareth the faithful, to Trees; becauſe they are planted by the hand of GOD, ſprung from His celeſtial, and incorruptible ſeed, that is, His word; and you know how the Prophet, in the firſt Pſalm repreſents us, a good man, and one fearing GOD, under the image of a Tree, planted by a ſtream of living water, yielding its fruit in its ſeaſon, and crowned with a green, and grateful feuillage, which never fadeth, And elſewhere he compares him to a flouriſhing, and fruitful Palm-tree, Pſa. 92.13, 14, 15. Joh. 15. Rom. 11:in the Courts of the LORD. JESUS CHRIST ſaith in St. John, That He is the Vine, and we are the Branches, and St. Paul compares the Iſrael of GOD, that is, the whole Society of His children, to a true Olive, whereinto each of them is grafted, to partake of its ſap, and fatneſs. Sutably to theſe Allegories, it's with much grace, and reaſon, that the Apoſtle makes uſe of the word, fructifie, to ſignifie the production of our good works. That immortal juice, which hath been ſhed into us from on high by the Word and Spirit, obligeth us to this ſecondity; it not having been communicated to us, but to produce in us the fruits of righteouſneſs, and holineſs. It's this the LORD expects from His myſtical Vineyard, demanding of it this juſt recompence of the care He takes to husband it. And as we love trees, which do not unprofitably take up our ground, but beſides leaves, and bloſſoms bear us a quantity of fruits: ſo is it with the heavenly Vineyard-keeper. He ſeeks for fruit on His myſtical trees: He condemneth to the fire, the fig-tree that bears none; He loveth, and purgeth that which beareth any. Good works are the fruits, He requireth of us; yea every ſort of good works: Fructifying (ſaith the Apoſtle) in every good work. Nature giveth not, to any of the Trees … it produceth, the faculty of bringing forth more than one kind of fruits only; becauſe the ſeed of which they grow is earthly, and material. But grace, which generateth the LORD's myſtical plants of a ſeed ſpiritual, and divine, makes them capable of bearing infinite fruits of every ſort. This the Apoſtle calls good works, commanded of GOD in His word, uſeful to the advancement of His glory, and the edification of our Neighbour. Let no one flatter himſelf, as if the vain greenneſs of leaves, the outward profeſſion of Chriſtianity, would ſuffice Him to be numbred among the plants of the LORD. He acknowledgeth for His, the trees only that bear fruit. There is more yet. It's not enough to bear one certain kind of fruits: there muſt be fructifying in every good work. Your alms will ſerve you for nothing, if they be not accompanied with the fruits of honeſty, and ſanctification. In vain ſhall you have been adorned with meekneſs, and gentleneſs; if you have not alſo chaſtity, and beneficence.
In fine, the Apoſtle willeth in the third, and laſt place; that we increaſe in the knowledge of the LORD. See, faithful Brethren, how this Holy man every where joyneth together knowledge, and action; faith, and charity. He begs of GOD, that the Coloſſians might be compleated in wiſdom, and ſpiritual underſtanding; to the end, ſaith he, that they may walk in a faſhion worthy of the LORD, and fructifie in every good work. But for fear they ſhould imagine, they had no more need to ſtudy after knowledge, He comes to it yet again, and addeth, increaſing in the knowledge of God. For as our ſanctification is never perfect here below; ſo there wanteth alwayes ſomething in our knowledge. There muſt be endeavour equally after the one, and the other; And as the light of knowledge carrieth, and fitteth us to the practice of good works; ſo the exerciſe of good works, cleanſeth the eyes of our underſtandings, and encreaſeth true wiſdom: on the contrary, the neglect of ſanctification, diminiſheth this divine clearneſs in us; and bringeth back by little, and little the darkneſs of ignorance upon us. For as the LORD giveth new graces, to him that faithfully manageth His firſt preſents; ſo takes He away His Talent from Him, that abuſeth it. Thoſe that caſt away a good conſcience, make ſhipwrack alſo of Faith; and they that withhold the truth in unrighteouſneſs, are given up to a mind disfurniſhed of all judgement; and GOD ſendeth the efficacy of errour to thoſe, that receive not his Holy doctrine with love. On the contrary, He revealeth His ſecret, and augmenteth His light to them, that ſeek His commandments, and are bent to do His will. Let us hold faſt therefore theſe two precious gifts of the LORD, knowledge, and good works; Faith, and Charity; and ſtudiouſly apply us to encreaſe the one by the other; meditating, and learning the myſteries of GOD, that we may obey His will; and obey His will, that we may confirm our ſelves more, and more, in the knowledge of His myſteries.
Dear Brethren, That which the Apoſtle hath deſired for His Coloſſians is very much, an accompliſhed knowledge of the Divine will, a life worthy of the LORD, a ſpiritual ſecondity, fructifying in every good work, and a continual advancement in heavenly wiſdom. Yet this is not all. For how great and excellent ſoever theſe things be, they ſuffice not without perſeverance, to conduct us to ſalvation, and it's impoſſible to perſevere in them without a ſupernatural ſtrength, and firmneſs. Therefore St. Paul wiſheth again, in the laſt place, for theſe faithful people, that they may be ſtrengthened in all might, according to the power of His glory, in all ſuffering and patience of mind with joy. This ſuccour is neceſſary for us, as well becauſe of our own infirmities, as for the multitude, violence, and obſtinacy of our enemies. For, as to our ſelves, though that celeſtial ſpirit, wherewith GOD baptizeth us at the beginning of our vocation, doth inveſt us with a new vigour; yet ſo it is, that there remaineth much weakneſs in us, while we live on earth; our inward man being yet but in its infancy; a weak age, and which eaſily lets it ſelf ſink, if it be not ſuſtained. And as for our enemies, we have a vaſt multitude of them, that watch night, and day to deſtroy us, and ranged in diverſe bands, under the enſignes of the Devil, the world, and the fleſh, the principal heads of this black Army, conjured to our ruine, ceaſe not to trouble us, leaving nor wile, nor forcible attempt, nor malice, nor violence, nor threatning, nor promiſe, un-employed againſt us. If we have repulſed one of them, … return again upon us diverſe others, which eſſay us on all ſides; eſpy where … weak, and oftentimes turn our own weapons againſt us. If we have overthrown avarice, voluptuouſneſs ſets its ſelf on foot. If we defeat it alſo, ambition enters in its place. Hatred unites with it; Deſire of revenge puſheth us on; Wrath provoketh us; Envy ſeizeth us; Perſecution troubleth us; Proſperity puſſeth us up; the ſucceſs of our own combats tickleth us. Oftentimes that which helps us on one hand, hurts us on another; as in a complicated diſeaſe, in which the remedies croſs one another: or that which is good for the liver, is dangerous for the Stomach. Who ſeeth not, that to preſerve our ſelves in ſuch a mingled Combate, and againſt ſo many charges ſo confuſed, and ſo obſtinate, (for they laſt as long as our lives) we have need of an extraordinary might, we who of our ſelves have ſo little, that we are inſufficient even for one good thought. But GOD armeth us with the power of His Spirit, as with an impenetrable buckler; under which we ſtand in covert, amid that thick hail of blows, that falls continually about us. It's this Divine power, the Apoſtle wiſheth here to the Coloſſians, when he prayeth, that they might be ſtrengthened in all might; that their ſouls might be confirmed, their hearts hardned, as a Diamond to reſiſt all aſſaults; their courages veſted with an heroick ardour, and firmneſs, which all the rages of Hell, or earth, may never be able to overcome. He prayeth they may be ſtrengthened in all might; becauſe as we have to do with divers enemies, and are ſick of divers infirmities, we have need to receive, not one or two kinds of ſtrength only, but many different ones. For even as in nature you ſee, the ſtrength of bodies is different; one reſiſting one thing, and yielding to another; one having the vertue to repulſe the force of one element, but not to gard it ſelf from another. So in a manner is it in the ſouls of men. Such a man will bravely free himſelf from the tentation of one Vice, that will not be able to defend himſelf from another. Such a man ſhall reſiſt the violences of the world, as will yield to the charms of its careſſes. Since that to loſe a Victory, it is enough to be overcome, though by but one of their enemies; 'tis with great reaſon, that the Apoſtle for preſerving to theſe Coloſſians the honour of their Crown and Triumph, wiſheth them all ſtrength; that is, a perfect ſtrength; which may be of proof againſt all the ſtrokes of the enemy; which may boldly undertake good and holy actions, how high and difficult ſoever they be; which may valiantly combate vices; reſolutely deſpiſe earthly things: vigorouſly repell tentations, and generouſly ſuffer afflictions. He ſheweth us alſo by the way the ſource of this heavenly might, when after having wiſhed, that the Coloſſians might be ſtrengthned in all might, he addeth, according to the power of the glory of GOD; that is, according to His glorious power; by a manner of ſpeaking ordinary in the ſtyle of the Hebrews. Whence is it, that theſe faithful people do receive this admirable ſtrength, neceſſary for their ſalvation? From the glorious power of the LORD, ſaith the Apoſtle; that is, from that immenſe, and efficacious puiſſance of GOD which nothing can reſiſt. The Holy Spirit is ſo named in St. Luke, L…k. 24.49.where the LORD commandeth His Apoſtles to tarry at Jeruſalem, untill they be indued with power from on high; that is, the Spirit he had promiſed them. And St. Paul elſewhere, making for the Epheſians, a petition altogether like this, which he here preſents to GOD for the Coloſſians, clearly termeth that the Spirit of GOD, Epheſ. 3.16.which in this paſſage he calleth the Vertue, or Power of His glory. GOD grant you (ſaith he) that you may be powerfully ſtrengthned by His Spirit in the inner man. He calleth this Vertue of the Spirit of God, glorious, to expreſs its admirable, and unſurmountable force, which triumpheth magnificently over all that oppoſeth its action; which with the weakeſt means accompliſheth the greateſt things; which changeth, when it will, Shepheards into Law-givers, and Kings; Cow-heards into Prophets, and Perſecutors into Apoſtles; which beats down the proudeſt fierceneſs, and preſerves invincible the moſt deſpicable weakneſs: which hardneth the bodies of it's humble Warriours, as Steel; maintaineth them in the flames, and confounds with their lowneſs, the fury of Elements, of Men, and of Devils. For this is that the Sacred Writers ordinarily call glory; even an abundance of beauty, of power, and perfection, ſo rich, as it over-bears our ſenſes; and makes to bend under it, all the vigour of our Spirits, reducing them to admiration, and aſtoniſhment. And St. Paul ſomewhat frequently uſeth this word in this ſenſe; as when he ſaith, that CHRIST was raiſed from the dead by the glory of the Father, that is, by His great, and unſpeakable power. Whence it appeareth, that the Vertue which converteth us to GOD, and that which conſerveth us in His grace, is not a common, and ordinary might; but an invincible efficacy, which nothing can reſiſt. Seek it not in your own nature, Chriſtian ſoul; ſeek it in GOD, and acknowledging your weakneſs, ask of Him the remedy of it. If it betide you to reſiſt the enemy, and to remain victorious in any combate; render all the glory of it to this Soveraign LORD, without attributing ought of it to your ſelf.
But the Apoſtle ſheweth us in what follows, what is the uſe and effect of the ſuccour, which the glorious power of the LORD giveth us; who ſtrengthneth us, unto all ſuffering, (ſaith he) and patience of mind with joy. Theſe are the two productions of the Spirit of GOD in a faithful ſoul, patience, and long waiting, in which principally our ſtrength conſiſteth. Theſe are as the two hands of Heaven, that ſuſtain us in perils, and keep us from ſinking under the weight of thoſe evils, wherewith we often find our ſelves ſurcharged. And though both the two are of a very like nature; yet they have each of them ſomething particular. Sufferance beareth the evil without bending, ſubmitting to it at its inflicting, humbly, and ſtanding firm under this rude load. The Spirit patient, or long-waiting (for ſo the term uſed here in the Original, doth properly ſignifie) lends it the hand afterward, and attendeth without murmuring for deliverance, from the evil it ſuffers, and for enjoyment of the good it hopeth. Sufferance reſpecteth the very weight, and heavineſs of the affliction. The long-waiting of the patient Spirit, reſpects the duration of it. Theſe two vertues are abſolutely neceſſary for a Chriſtian: For without them how ſhould he ſupport, either the chaſtiſements of GOD, or the perſecutions of the world? How ſhould he be firm, in the exerciſe of other vertues, to diſcharge the Offices of them, againſt the impediments that thwart them every hour? Tertull. de patient.Patience, (ſaith an Ancient) is the Superintendant of all the affairs of GOD, and without it, it is not poſſible to execute His commands, or to wait for His promiſes. 'Tis it, that defeateth all its enemies without toil. Its repoſe is more efficacious, than the motion, and action of others. 'Tis it that makes healthful to us, things, of their own nature moſt pernicious. It changeth for us, poiſons into remedies; and defeats into victories. It rejoyceth the Angels; it confoundeth Devils; it overcometh the world. It mollifieth the hardeſt courages, and converteth the moſt obſtinate hearts. It is the ſtrength, and the triumph of the Church, according to the ſaying of the ancient Oracle. By keeping you quiet, and by reſt you ſhall be delivered; your ſtrength ſhall be in ſilence and in hope. But the Apoſtle to ſhew us, what this patience is, to which the Spirit of GOD formeth His children, ſaith that it is with joy. This is the true Character of Chriſtian patience. The Hypocrite ſuffers ſometimes; but it is murmuring: And the Philoſophers yere while made a great ſhew of their patience: but it was only an effect, either of their ſtiffneſs, or of their ſtupidity; which was no wayes accompanied with the joy, which the Holy GHOST ſheds into the ſouls of thoſe, that ſuffer for the name of GOD. Not that they are inſenſible, or that they receive the evil on them without grief. But if the evil they ſuffer do ſad them, this very thing rejoyceth them; that by the grace of their LORD, they have the ſtrength, and the courage to ſuffer it; and do know, that their ſuffering ſhall turn to their good; and that from theſe thornes they ſhall one day reap the flowers, and fruits of bleſſed immortality. To which may be added the ſweetneſs which is then ſhed into their heart, by the vive, and profound impreſſion of that only Comforter, who communicates himſelf to them, on ſuch occaſions, more freely than ever; and can by the ineffable Vertue of His balm, their moſt bitter wounds. This is that, Dear Brethren, which we had to ſay to you, on this Text of the holy Apoſtle.
Let us receive his doctrine with faith, and religiouſly obey his voice. He ſheweth us what our task is here below. Let us acquit our ſelves in it with care. GOD of His Grace hath raiſed up among … a great light of knowledge; let us employ it to its true uſe; and walk with it in ſuch a ſort, as may be worthy of ſo holy, and merciful a LORD, whoſe name we bear. Let this great Name awaken our ſences, and affections; let it pluck them off from the Earth, and elevate them to Heaven, where He reigneth, who hath given it to us. Let this Name put into our hearts a ſecret ſhame to do, or think ought, that may be unworthy thereof. Faithful Sirs, remember, you are Chriſtians, as oft as fleſh, or earth ſollicits you to evil. Put the world by. 'Tis not to pleaſe it, that you have been regenerated by the Spirit from on high. The World is ſo unjuſt, ſo humorous, and ſo changing, that 'tis impoſſible to content it. See in what pain, and torment, they continually live that attempt it. And though you ſhould compaſs it, the ſucceſs would coſt you dear. By pleaſing the world, you would diſpleaſe your own Conſcience; the contenting whereof, is infinitely more important to you than any thing elſe. But with GOD it is quite otherwiſe. His will is conſtant, and ſtill the ſame, without any variation, or change. Nothing is pleaſing to Him, but what is juſt, and reaſonable. Your Conſcience will find in it, its entire ſatisfaction; and never reproach you, for having ſerved ſo good a Maſter. Not to alledge to you, that the World, after you ſhall have killed your ſelf to ſerve it, will pay you only with ingratitude, and contempt, as experience daily ſhews us; whereas the LORD will magnificently reward the care, you ſhall have taken to do His will; comforting, and bleſſing you, in this world; Crowning, and glorifying you in the other. If you demand, what muſt be done to pleaſe Him, the Apoſtle ſhews you in a word. Fructifie (ſaith he) in every good work. As often as the LORD ſhall caſt His eyes on this Vineyard, let Him ſee it ſtill laden with good fruits. Let Him never have cauſe to complain of it, as He yerſt did of that of Iſrael. I expected (ſaith He) it ſhould bring forth grapes, and it brought forth wild grapes. Sure, He hath had no leſs care of ours, than of theirs. He hath planted it, in like manner, with choice Vines; He hath alſo environed it, with a brave and admirable hedge. He hath watered it, with the rain of His Clouds, and made the beams of His Sun of Righteouſneſs, to ſhine on it, and may juſtly ſay of it, What was there more to be done to my Vineyard, that I have not done to it? Be we not ungrateful to ſo ſweet a Maſter. Let not our ſterility confound His expectation. Let our fruits be anſwerable to His cares, and our ſecondity to His husbandry. Let there be no ſoul barren, and unprofitable among us, Let each one Fructifie of that He hath: each one improve the dreſſing, and ſap, the LORD hath given us. Let the ſinner preſent Him his repentance; the Juſt, his Perſeverance; the Rich, his Almes; the Poor, his Praiſes; Old Age, its Prudence; Youth, its Zeal. Let the Knowing abound in Inſtruction; the Strong, in Modeſty; the Weak, in Humility; and all together in Charity. And ſince it is the good pleaſure of our Heavenly Father, that we have here divers combats; as, none may live piouſly without perſecution; prepare we alſo for this other part of our duty, and ſupplicate the LORD, with the Apoſtle, that He do ſtrengthen us with all ſtrength, according to the power of His glory: that He do give us a firm, and unmoveable patience, to perſevere conſtantly in the Holy Communion of His Son; ſo as, neither the promiſes, nor the threatnings of the World; neither the Luſts, nor the fears of Fleſh, may be ever able to debauch us from His Service. O GOD, our task is great, and we are feeble. Our enemies are Giants, and we but Dwarfes. Therefore thy ſelf work in us, merciful LORD, the work, which thou commandeſt us. Perfect thy glorious power, in our weakneſſes. Strengthen our hands, and confirm our hearts; that we may combat vigorouſly, and atchieve great things in thy Name, and after the trials, and tentations of this life, may one day receive in the other, from the Sacred, and Sweet hand of thy Son, the glorious Crown of immortality, which we breathe after. So be it.