Forty-nine Sermons upon Colossians, Part 2 · Sermon 16
The SIXTEENTH SERMON.
COL. CHAP. II. VER. I, II.
Verſe I. For I would that ye knew how great a combat I have for you, and for them which are at Laodicea, and for all them which have not ſeen my preſence in the fleſh.
II. To the end that their hearts might be comforted, they being joined together in love, and in all riches of full certainty of underſtanding, unto the knowledg of our GOD, and Father, and of CHRIST.
DEar Brethren, As Gardeners, and Husbandmen, do not content themſelves, with ſowing good grain, in the ground that they manure; but alſo take care to pluck up thence the bad herbs, which might choak, or incommodate the good: So in the Spiritual husbandry of JESUS CHRIST, it is not enough that the Miniſters of his Goſpel, do caſt his Divine Word, the good and ſaving ſeed of our Regeneration into the Souls of Men; They muſt alſo be at the pains to weed, and cleanſe this myſtical Soil, the tilling whereof is committed to them; plucking up out of it, error and falſe doctrine, thoſe bad and pernicious weeds, which ſpringing up of themſelves, or being privily ſown there by an enemy's hand, are apt to marr all this coeleſtial tillage. Hence it is that the Apoſtle St. Paul, having in the firſt Chapter of this Epiſtle to the Coloſſians, ſetled the truth with great efficacy, as you have heard, cometh now in this ſecond Chapter, the beginning whereof we have read, to reject, and refute the errors, which certain falſe workers, miniſters of Satan, endeavoured to ſhuffle in; that this people as a field, or a garden of God's, being rid of all naughty, and noxious grain, the noble ſeed of the Goſpel, which the Apoſtle had caſt there, might take root, and ſpring up, and grow at liberty, covering and crowning it all over with the flowers and fruits of incorruption, (that is, ſincere piety, and true ſanctity) no ſtrange plant being mingled with it. Theſe Seducers (as we have often intimated) did teach, that beſides faith in JESUS CHRIST, which they made profeſſion of, there was alſo a neceſſity of obſerving the Moſaical Law, and of worſhipping of Angels, and of practiſing certain ſuperſtitious Diſciplines, and Mortifications, of their own invention. And to put off the whole the better, they mingled with it ſome ſubtilties, and vain ſpeculations of ſecular Philoſophy. This is the weed which the Apoſtle, the Church's holy Husbandman, now roots up out of his LORD's field; fortifying the Coloſſians againſt the craft of that ſort of men; and divinely ſhewing them, how full, and ſufficient, the doctrine of his Goſpel was; how unprofitable, and even plainly dangerous, the Seducers additions were. You ſhall hear it afterwards, in the progreſs of the Chapter. For, as to the two Verſes, we have read, and the three, or four following, they are as the entrance, or gate of this diſpute; the Apoſtle in them, preparing the hearts of the Coloſſians, to receive his inſtructions, by the evidences he gives them, of his ardent affection for their Salvation; and preſently in the firſt Verſe, he declareth to them the pains he was in for them, and for their neighbours: I would (ſaith he) that ye knew, how great a combat I have for you, &c.—Then he addeth, in the following Verſe, the end, or the cauſe of this combat of his: To the end (ſaith he) that their hearts might be comforted, &c.—Theſe two points now, we purpoſe to handle, in the preſent action, by the aſſiſtance of the grace of CHRIST; S. Paul's care, and combat for the Coloſſians and Laodiceans: then his deſign, or the end, for which he underwent all this trouble for them.
In reference to the firſt of theſe two points, ye may remember, the Apoſtle affirmed, in the end of the precedent Chapter, that to diſcharge the Miniſtry, which GOD had committed to him, he did labour and combat, according to his efficacy, that wrought powerfully in him. Now he deſcendeth from Generalities, to a particular inſtance; and having ſpoken in groſs of the labour he did undergo for the edification of all, he tells the Coloſſians of the pain he was in particularly for them; adding, For I would that ye knew, how great a combat I have for you, and for thoſe of Laodicea. It is not without cauſe (ſaith he) that I profeſs to ſtrive, and labour, for the edification of the faithful. For, not to alledg other proofs of it to you, GOD knoweth, and I deſire you alſo ſhould know, that I ſuſtain a great combat for you, and your neighbours. Laodicea, which he ſpeaks of, was the headcity of Phrygia, nigh to Coloſſe, which was ſituate in the ſame Province. The Vicinity of theſe two Cities was the cauſe of a particular commerce between thoſe Churches, which GOD had formed in them; whence it comes, that the Apoſtle afterward ſalutes the Laodiceans by name, and orders the Coloſſians to impart this Epiſtle to them. S. John alſo, in his Apocalyps, makes mention of the Church of Laodicea; and it is one of the Seven Churches of Aſia, to which the LORD JESUS commanded him to write in his name. And by the Letter, which he wrote thereupon, regiſtred in the ſaid Book, it doth appear, that there was much looſneſs, and coldneſs, and many defects, in this flock; whether ſuch corruption had got footing there ſo early, as S Paul's own time; or whether (as I judg more probable) it were ſlipt in afterwards, through careleſneſs of the faithful, and the craft of foes; However it be, there is great likelihood, that Laodicea was troubled at this time with the ſame evils that the Coloſſians were; and that theſe Seducers who endeavour'd to infect the one, apply'd themſelves alſo to the other. Therefore the Apoſtle would have this Epiſtle, which is as a preſervative againſt the venom of theſe falſe teachers, to be communicated to thoſe of Laodicea; an evident ſign, that ſince they had need of the ſame remedies, they were threatned with the ſame maladies.
But to the Coloſſians, and the Laodiceans, whom he here expreſly nameth, he further adds indefinitely, all thoſe which had not ſeen his preſence in the fleſh. His name was ſo very famous among Chriſtians, that there could hardly be any one of that number, but had heard ſpeak of him, knew him by reputation, and conſequently had ſeen him in heart, and in ſpirit. But he ſpeaks of thoſe only, that had not ſeen him preſent in body; whether he by theſe words do underſtand all the faithful in general, that had not at all enjoy'd his preſence, in what coaſt or country ſoever they were, (for we know, that the care of this eminent Apoſtle extended to them all:) Or whether he ſpeak here of the faithful in Phrygia, or in Aſia only; which in my opinion, is more likely. For, there being no poſſibility that S. Paul; and the other Apoſtles, ſhould preſent themſelves every where; they often ſent Evangeliſts, who were as their aſſiſtants and coadjutors, hither and thither to divers places to travel for the Converſion of Souls. And ſo, though the Apoſtle had traverſed the greateſt part of Aſia the leſs, and honoured with his preſence and preaching, many of the principal Cities in it, and in ſpecial, the Province of Phrygia, Act. 16.6. & 18.2, 3.(as may be gathered from the Book of the Acts:) Yet it may not be doubted, but that there remained ſtill many Cities to which he had not been able to go in perſon. Expoſitors both ancient and modern, for the moſt part do conclude from theſe words of S. Paul, that he had not been yet in the City of Coloſſe, nor in the City of Laodicea, when he wrote this Epiſtle; and they ſuppoſe that he had converted thoſe people, and founded Churches among them, by the Miniſtry of Epaphras, without conveying himſelf in perſon thither. Nor can it be denyed, but that the words do give us ſome apparent ground ſo to conceive. For ſaying, That he hath a great conflict for the Coloſſians, and the Laodiceans, and for all thoſe that had not ſeen his preſence in the fleſh; he ſeems to enroll the Coloſſians and the Laodiceans among thoſe that had never ſeen him. Theodoret. in his Preface to this Epiſt. & on the place it ſelf.Nevertheleſs there are Authors found among the Ancients, and they of as great repute as any, for height of Learning, as well as for choiceneſs of Wit, and ſolidity of Judgment, who are otherwiſe minded, and do hold that S. Paul had been both at Coloſſe, and at Laodicea: accounting it improbable, that he ſhould have gone through Phrygia twice, as S. Luke expreſly teſtifies, and not have ſeen theſe two Cities, the principal ones of that Country. And for theſe words, and all thoſe which have not ſeen my preſence in the fleſh; they conceive them added, not to rank the Coloſſians, and the Laodiceans, with ſuch as had not ſeen the Apoſtle; but quite contrary, to diſtinguiſh and ſeparate them from them; as if S. Paul had ſaid, that he had a great combat, not only for them, but even for thoſe who never ſaw his preſence in the fleſh. But this diſterence being of no great importance at the bottom, and means neceſſary for an exact deciſion of it, alſo failing: there is no need we ſhould ſtay to ſolve it; but may leave every one at liberty to take either way of the two; neither of them endamaging the truth of faith, or holineſs of life. And thus we have ſeen, who they were for whom the Apoſtle ſuſtained this great combat which he ſpeaks of.
Conſider we now, the combat it ſelf, what it was. I doubt not, but he means thereby, firſt and principally, that care and ſollicitouſneſs and thoughtfulneſs, which the conſideration of theſe Churches drew upon him. For though their faith and conſtancy afforded him much contentment, and encouraged his hope; yet when he caſt his eyes upon the great tentations that ſurrounded them, the hate and perſecutions of the world; the ſeducements and artifices of the falſe teachers; and reflected on the weakneſs of humane nature; he could not but fear, left ſo many things, and thoſe of ſo much force, ſhould debauch them from piety. Love is not without apprehenſion, no not in the greateſt ſafety; how much leſs in the midſt of ſo many dangers? The Apoſtle aſſureth us elſwhere, that the affection he bore to the faithful, was ſo great, that he ſympathiz'd in all their miſeries, and was as if he had ſuffered them himſelf. The care which I have of all the Churches, Cor. 11.29.(ſaith he) keeps me beſieged from day to day. Who is weakned, but I am weakned alſo? who is offended, but I alſo burn? And in the ſame place he repreſents unto us the pain he was in, for the Corinthians in particular, 2 Cor. 11.3.I fear (ſaith he) leſt as the Serpent beguiled Eve through his ſubtilty, ſo by any means your minds ſhould be corrupted from the ſimplicity which is in CHRIST. Juſt the ſame did he apprehend for the Coloſſians and Laodiceans, and other Chriſtians in Aſia; even leſt the cheats and crafts of Seducers ſhould diſorder their faith, and make a like ſpoil among them, as they made in the Church of the Galatians, as appears by the Epiſtle he wrote them upon this occaſion: Yet theſe juſt fears wherewith the thoughts of the Apoſtle were incumbred, were not his whole combat. For under this word, he compriſeth alſo, all that he did to divert the danger, which he apprehended. Firſt, he was perpetually in prayer for the ſafety of theſe dear Churches; and as Moſes, in elder time upon the mountain, ceas'd not lifting up his hands to the Almighty, for the Victory of his Iſrael, that was in fight the while with Amalek. So this great Apoſtle from that high ſtation, where JESUS CHRIST had ſet him in His Church, did continually preſent his ſupplications, and ſighs to Heaven, for the good ſucceſs of the Combats which his Maſter's troops were engaged in. 2 Theſ. 1.12. Phil. 1.4. Coloſ. 1.9.We pray always for you (ſaith he). I ſtill make requeſt for you all, in all my prayers. We ceaſe not to pray for you, and to crave, that you may be filled with the knowledg of the Will of CHRIST, in all wiſdom, and ſpiritual underſtanding. To Prayer he added Action; couragiouſly attacquing Error on all occaſions; refuting Seducers, and diſcovering the vanity of their Doctrine, and the malignity of their deſign; not only by word of mouth, but alſo by writing; as we ſee by thoſe divine Epiſtles of his, which remain with us; and in which the evidences of his great earneſtneſs againſt theſe falſe Apoſtles, do appear here and there in many places. And as he laid on ſtoutly upon enemies; ſo did he ſmartly take up the faithful; reproving them, admoniſhing, and encouraging them to neceſſary firmneſs and conſtancy. He marched with ſo high a generoſity, that he ſpared not S. Peter himſelf; who having ſlipt through weakneſs and complacency into actions which ſeem'd to favour error, Paul boldly undertakes him, and ſheweth him his fault, with much liberty, as himſelf gives us an account elſewhere. In ſhort, Gal. 2.he omitted none of the duties of a valiant and vigilant Captain, either againſt the foe, or towards his friends and fellow-ſoldiers, as is eaſie to be ſeen by his writings. Yet his combat ſtay'd not here. He often came to blows, cheerfully ſuffering for this cauſe, all the perſecutions which the rage of the Jews, and the malice of Seducers did contrive, and form againſt him. And to ſay the truth, the very chain he was loaden with, and the priſon he was in, when he wrote this Epiſtle, did make up a part of this Combat of his; it being clear, by the Hiſtory of the Acts, that nothing had more inflamed the hatred of the Jews againſt him, who caſt him into this affliction, than the zeal he ſhewed every where againſt the corruptions of ſuch people as would retain the Ceremonies of the Jewiſh Law; and hence it is, that he told the Coloſſians afore, Col. 1.24.he ſuffered for them; becauſe in effect, and at the bottom, it was for maintaining their liberty, and the liberty of other Gentiles converted to the Goſpel, and for the keeping of their faith pure from all corruptive leaven, that he fell into this tedious ſufferance. Such was Paul's combat for theſe faithful people.
Dear Brethren, admire the zeal, and the charity of this ſanctified ſoul. He was in the Priſons of Nero; he ſtood, as we may ſay, upon the Scaffold, and had his head on the block; being indicted for a criminal matter, which concerned his life. And even in this eſtate, his heart is in pain for the Churches of Coloſſe and Laodicea, and for thoſe beſide, that had never beheld him. Their danger troubled him, more than his own. Neither priſon nor death was able to extinguiſh or diminiſh his affection; or to make him lay aſide the leaſt of his cares; Having ſo great a Combat againſt his own perſon, upon his hands he leaves it, and on ſo preſſing an occaſion, travelleth, and combateth for others. Certainly, there cannot any thing be imagin'd, more elevated or more ardent than this love. We may truly affirm of it, what is ſaid in the Song of Solomon, His love is ſtrong as death, and his jealouſie is hard as the grave; it's burnings are burnings of fire, and a flame of GOD; Many waters could not quench it, nor could flouds drown it. But obſerve again, the prudence and apt procedure of this holy man, in that he repreſenteth theſe things to theſe faithful people for ſo good an end. For being to entertain them with important matters, and to decry errors, which ſeduction did paint over with the deceitful colours of Philoſophy and Eloquence, that he might diſpoſe their hearts to give him due audience, and gain his remonſtrances a neceſſary credit and authority; he ſets before them at the entrance the cares he had for their Salvation; the combats he ſuſtained for them; and all the effects of that ſacred amity he had towards them. As a Captain, who to keep firm his Soldiers in their duty, repreſents to them his watchings, and his pains-taking, and his cares for their preſervation; and in ſum all the marks of his affection to them; or rather as a tender mother, who to withdraw her dear children from giving ear to debauches, ſheweth them her fears, her ſollicitudes, and her alarms; the yearning of her bowels, and all that ſhe doth, or ſuffereth for them. Such is the Apoſtles holy artifice in the preſent buſineſs; and it is grounded upon a maxime we all know; namely, that we much more believe thoſe that love us, and are affectionate for our welfare, than thoſe to whom we are indifferent. He declareth to them his pains, that they may take in good part his remonſtrances; and diſcovereth to them his paſſion, that they may receive his counſels. His aim is not to draw glory from it, or to enhanſe his eſteem among them; (ſuch a childiſh vanity had no place in the ſoul of this great man) but indeed to render his inſtructions the more effectual to the Coloſſians thereby. And the Combats which he for the ſame end tells them of, ſhould ſerve in like manner for examples unto us. Let Miniſters of the Goſpel learn by them, what love they owe their flocks; what cares and combats their Office obligeth them to. Let nothing in the world be dearer or more precious to them than the Salvation of the Souls committed to their charge; let them take part in their joys, and in their griefs; let them feelingly reſent their wounds, apprehend their dangers, labour inceſſantly for their edification. To it let them conſecrate the thoughts of their mind, and the words of their mouth, and the work of their pen, and the actions of their life; yea, their blood, and life it ſelf, (if there be need) ſaying with clear conſcience, as the Apoſtle in another place doth; 2 Cor. 12.15.As for me I will willingly ſpend, and be ſpent for your ſouls, and be glad to ſerve for an aſperſion upon the ſacrifice and ſervice of your faith. Let this care and theſe thoughts fill their hearts day and night; let them make account, that there is neither affair nor occaſion, nor peril, that diſpenſeth with them for the ſame; no not death it ſelf in the very gates whereof they ought to mind ſtill their flock, and combat for them by their prayers and their devout wiſhes. Such is the faithful, the love and the care we owe you. We confeſs that without ſuch watching and ſtriving for your Salvation, we cannot avoid the cenſure, and chaſtiſements of the ſupream Paſtor. Judg, if it be not reaſonable, that you have affection and reſpect for thoſe whom the love of your Salvation engageth to ſo many cares and labours; and if it be not juſt that you receive their inſtructions with reverence, and hearken to the product of their ſtudies with attention; that you comply with the zeal they have for your edification, and attribute much to their counſels, and ſuffer their liberty; and impute to their affection the ſharpneſs of their remonſtrances when grief and fear draw from them complaints and crys againſt your carriages; that you conſolate the pains they take for you, by your reſentment of the ſame; and above all by your progreſs in the ſtudious purſuit of piety. For this is the only fruit they crave of all their cares, and their combats; they would account them moſt advantagiouſly recompenced if you do but profit by them; if they perceive by the goodneſs of your manners, and the ſanctity of your life, that they have not labored in vain. But do not imagin, I pray, that their ſollicitude doth diſcharge you of all care. On the contrary, it ſheweth you with what earneſtneſs and aſſiduity you ſhould labor for your own Salvation. For if they muſt heed your affairs with ſo much diligence, what zeal ſhould you put forth about them your ſelves? Their travel may awaken and hearten you, but it cannot ſave you except you travel your ſelves. Their combating will win you no Crown if you take not part in it after their example. Every one ſhall live by his own faith, and no perſon be crowned for the zeal of his Paſtor, or his brother. If your Paſtors watch, if they ſtand on their guard, if they labour and combat, bleſſed be GOD they ſhall receive their pay. But their labouring will not excuſe your loytering, nor will their heedfulneſs juſtifie you neglects. Every man ſhall bear his own burthen; they may give you the example of their piety, they will not be able to communicate to you the recompences of it. Employ we then our ſelves, both the one and the others, Paſtors and flocks about our Salvation with fear and trembling. Let us all combat with Paul, if we will be crowned with him. Imitate we his Charity, if we deſire to partake in his Glory. Let us extend our cares and our love as he did, not only to the ſaithful whom we know, but even to thoſe whom we never ſaw. For carnal amities, I confeſs it is bodily ſight and preſence which enkindles and maintains them. The eyes of the fleſh are the authors and the preſervers of them. But in thoſe of JESUS CHRIST, it is otherwiſe; It's the Spirit that knits them. It is its eye and its ſight, that cauſeth them both to begin, and to continue. For ſince it is properly JESUS CHRIST and His Goſpel, that Charity loveth, it is evident, that it ought to embrace all thoſe which bear the marks of them, whether they be abſent or preſent. The diſtance of times and places doth not hinder theſe ſacred commerces. The Apoſtle combateth even for thoſe that had never ſeen him. Let us alſo then love all true Chriſtians, and ſpread our affections as far as to thoſe whom many Seas, and many Mountains ſever from us. Let us combate for them by prayer, and do them (how far off ſoever they be from us) all the Offices whereof our Charity ſhall be capable; travelling with holy tenderneſs for the ſalvation and edification of one another.
But having conſidered St. Paul's combat, let us now examine the end and deſign of it. Whence comes it, holy Apoſtle, that thou takeſt ſo much pains, and haſt theſe Coloſſians and Laodiceans, and even thoſe that never ſaw thee, ſo neer thy heart? Why doth this carefulneſs follow thee to the very priſon, and come there to aggravate and invenom thy perſonal ſufferings? Why laboureſt thou ſo for them? To the end (ſaith he) that their hearts may be comforted, they being joyned together in love, and in all riches of full certainty of underſtanding, unto the knowledg of the ſecret of our GOD, and Father, and of CHRIST. Thus doth the Apoſtle anſwer our demand. I am in pain (ſaith he) for their conſolation and their faith. I combat to preſerve this treaſure to them, and to prevent the enemies ſnatching out of their hands ſo precious and ſo neceſſary a poſſeſſion. By ſaying, he combats for them, that they may keep theſe Graces, He ſheweth, That they were in danger to loſe them if the enemies they had, that is, the Seducers and falſe Apoſtles, did accompliſh their deſign, and perſwade theſe faithful people to thoſe errors, which they were ſetting forth. In effect it is evident, that their doctrine of man's Juſtification by ceremonies and obſervations, whether legal or humane, is incompatible with the truth of the Goſpel; doth diſturb the comfort of the faithful, break the bond of charity, confoundeth and embroileth the myſtery of JESUS CHRIST; bereaveth Him of His glory, and of His plentifulneſs, repreſenting Him as poor and ſcanty, and as needing the ſuccour, either of Moſes, or of Philoſophy, and the ſuperſtition of men to give us Salvation. The Apoſtle nameth three things which he wiſheth unto theſe Believers, and which he would keep for them by his cares and combats, Conſolation of heart; Conjunction in charity; and the riches of a full certainty of underſtanding, or as he expreſſeth the ſame thing in other terms, knowledg of the ſecret of our GOD, and Father, and of CHRIST. The firſt of theſe, to wit, Comfort of heart, is the happineſs of the faithful upon earth. For it is that calm and tranquillity which their ſouls enjoy amidſt the tempeſts of this life; when they ſweetly repoſe themſelves upon their Maſter's word, and are aſſured to partake of His Salvation, notwithſtanding the menaces and perſecutions of the enemy; and the defects and imperfections of their own courſe. All hereſie and error in Religion doth neceſſarily diſturb this conſolation; becauſe it ſhakes the truth and certainty of the doctrine of the Goſpel upon which it is founded. But the error which the Apoſtle ſets himſelf to oppoſe, did particularly ſtrike at this part of our Salvation, depriving conſciences of that peace, which faith in JESUS CHRIST doth afford them; and caſting them into a miſerable agitation, in that it makes their juſtification to depend on, I know not what obſervances that are either vain and unprofitable, or even impious and pernicious. It's this that animates S. Paul to combat it ſo vigorouſly every where: becauſe the faithful could not receive it, without loſing their true conſolation; that is, their only hearts-good. And this ſhould make us jealous for the purity of the Goſpel to keep it free from all admixture of error. Let us not hearken unto thoſe who tell us, that if what they have added to the Goſpel do diſpleaſe us, yet we cannot deny but they retain JESUS CHRIST, and the foundations of our Salvation in Him. It is a moſt evident deluſion. I confeſs that JESUS CHRIST giveth Salvation and Conſolation; but He doth it to thoſe that embrace Him, as He preſents Himſelf to us on His Croſs, and in His Goſpel naked, and without adulteration and compoſition. If you will have either vice or ſuperſtition with Him, He will ſerve you for nothing, ſave to augment your condemnation. As food, how good and wholſome ſoever it be, will no leſs then kill you, if it be mingled with poyſon. We muſt either receive JESUS CHRIST alone, or renounce His Salvation. There is no poſſibility to link Him, either with the world, or with ſuperſtition. And this verity, that our hearts cannot have true and ſolid comfort but in JESUS CHRIST alone, is ſo evident, that error it ſelf when it is preſſed home is conſtrained to acknowledg it. After ſufficient diſpute about the merit of its works, and large boaſt of the worth of its ſatisfactions, and of the value of its Pontifical indulgences, Bellarmin. of Juſtif. i. 5. c. 7.and of the Interceſſion of its Saints, it confeſſeth that by reaſon of the uncertainty of our own righteouſneſs, the ſafeſt courſe is, to put all our confidence in the ſole mercy of GOD. In other caſes which concern our divertiſement only, I think a man may ſometimes without blame chuſe the longeſt and moſt hazardous way. In the caſe of our Salvation it is an exceſs of folly without doubt not to take the ſafeſt. Since by your own confeſſion, my doctrine, or rather the doctrine of the Goſpel is the ſafer, ſuffer me to hold to it, and to pity your imprudence, who do amuſe the world with that which your ſelf confeſs to have leſs of ſafety and more of hazard in it.
But I return to the Apoſtle, who having ſaid, That he combateth for theſe faithful people, that their hearts might be comforted; addeth in the ſecond place, they being joined together in charity. Their Seducers troubled their Union, and caſting in a new doctrine among them as a matter of contention, ruined their fraternal concord, as much as in them lay; drawing them into diverſity of minds, from whence ariſeth contrariety of affections: It is therefore alſo for the preventing of this diſorder, and for the preſerving of union in charity among them, that the Apoſtle had ſo great a conflict. For as the Sea abideth peaceable and united during a calm, but riſeth all in waves that violently daſh on one another, when the wind begins to bluſter. So falſe teachers which are as the winds and guſts of hell, do no ſooner fall upon a Church but they diſturb its peace, and put all the members of it in commotion; parting them aſunder, mutinying them, and making them miſerably claſh with each other to their common ruin, and the joy of their enemy. But S. Paul teacheth us here that the mutual conjunction of the faithful in charity is neceſſary for the conſolation of their hearts; to the end (ſaith he) that their hearts may be comforted, they being joined together in love. Indeed what joy and what comfort can a good ſoul have in the trouble of diviſion? Conſidering withal, that JESUS CHRIST, who is the only ſource of our joy, doth not communicate Himſelf to any, but ſuch as have a true charity; who abide conjoin'd in his body by the Lands of one and the ſame fame and love. In fine, the third benefit which the Apoſtle deſireth to preſerve among the Coloſſians and their Neighbours, is the abounding of a full and an aſſured knowledg of the myſtery of GOD, being joined in charity, and in all riches of certainty of underſtanding in the knowledg of our GOD, and Father, and of CHRIST. This order is well worth the noting. For theſe three things which he hath ranked together here, are of ſuch a nature, that the firſt depends upon the ſecond, and the ſecond upon the third: Conſolation upon union in charity, and union in charity upon knowledg. This laſt is as the firſt degree, upon which charity is rais'd up; and charity as the ſecond which ſuſtaineth the third, to wit, Conſolation. Of theſe three Jewels one cannot be had without the other. And as the conſolation of the LORD cannot be enjoy'd without the ſweetneſſes of charity; ſo charity cannot be had without the lights of knowledg. But the Apoſtle doth not ſimply name that knowledg which he deſireth in the faithful; He deſcribes it in ſtately manner as he is wont; and intimateth, as he proceeds, the principal qualities it ought to have, which he briefly compriſeth in theſe words, all the riches of full certainty of underſtanding, that is, to expreſs this Hebrew phraſe, in the idiom of our own language, all abundance of underſtanding, with full aſſurance and ſatisfaction. He would have therefore firſt that the knowledg of a Chriſtian be underſtanding; that is, that he do perceive and ſee in the clearneſs of coeleſtial light thoſe verities which GOD hath revealed to us; not that we are bound to comprehend them all, and penetrate the nature of them to the bottom; (for being the moſt of them Divine and Supernatural, this is impoſſible for us) but that we ought to know what is revealed to us of them: becauſe otherwiſe we ſhould be in danger every moment to be deluded, and to take the vain traditions of men, for things taught of GOD. Whence appears how far that hood-winkt faith wherewith our adverſaries do content themſelves, is from the knowledg of a Believer. This faith if interrogated about Evangelical truth, refers it ſelf to the Church in it, being ignorant all the while of what it believes, and conſequently having no ſpark of underſtanding. Black is not more contrary to white, nor darkneſs to light than this fantaſm of faith (ſhall I ſay) or of ignorance, to the knowledg which the Apoſtle here requireth in us. He would have the faithful to be intelligent; and theſe people underſtand nothing at all; nay do boaſt of their ignorance, imagining that it is not without merit. It is therefore the faith not of a Chriſtian; away with ſuch a thought; nor of the Collier, as they call it; no, nor of a man indued with reaſon: but the faith of a brute which hath no underſtanding, as the Pſalmiſt ſings. Secondly, the Apoſtle willeth that we have not meerly underſtanding, but riches, yea all riches of underſtanding; that is, a great and perfect abundance of knowledg; that we be rich in this kind of wealth, that we be ignorant of none of the myſteries of Divine truth; that we know not the elements, or the firſt maxims of it only, but all the inferences that are neceſſary to guide our lives, and to guard us from the ambuſhes of Satan, amid which we go, Otherwiſe how ſhall we diſcern the voice of the chief Shepherd from the voice of a ſtranger; to fl…e from the one and follow the other; Whereby you ſee again, how contrary to the doctrine of this holy man, the preaching and practice of thoſe of Rome is, who licenſe their people to be ignorant; and do blame ſuch, as not contenting themſelves with the firſt and plaineſt leſſons of Chriſtianity, do ſtudy the bottom of this ſaving wiſdom; outragiouſly decrying this laudable affection, as if it were the way to hereſie and hell. Finally S. Paul would have this intelligentneſs of a Believer to be beſides its abounding with an entire certainty and aſſurance; making uſe of a word which he often puts to ſignifie a full and an aſſured perſwaſion, when we hold things which we believe to be ſure and indubitable. For though matters of faith be not laid open either to the ſenſes, or the reaſon of men; yet the truth of them is ſo evident, ſo beautiful, and ſo well marked that as ſoon as the clouds of thoſe paſſions and prejudices which hide it from us are removed from before the eyes of our underſtanding by the hand of the holy Spirit, …t beams forth, and ſhines into our hearts with exceeding brightneſs, and makes it ſelf to be believed, and embraced for what it is indeed. Thus muſt it be known with certainty, and not with doubting, that we henceforth be no more children, Epheſ. 4.14.wavering and carried to and fro with every wind of doctrine by the ſleight of men, and by their cunning craftineſs, whereby they lie in wait to deceive, as the Apoſtle ſpeaks elſwhere. Whereby you ſee, how falſe the opinion of Rome is, which makes the belief of Chriſtianity to depend upon the authority and teſtimony of her Prelates. I paſs by the extream weakneſs and vanity of this pretended foundation, which hath been verify'd by a thouſand experiments. Whatever it be in other reſpects, this is manifeſt, that ſince they faſten the people's knowledg there, they muſt of neceſſity confeſs, that their faith ought to change if any change do happen in the doctrine of their Prelates; whence it follows that then it is not certain, nor aſſured, nor ſuch a knowledg as the Apoſtle requireth in us; whoſe property is ſuch, that though Paul himſelf or Angels from heaven ſhould come and preach the contrary it would abide not withſtanding, even under ſuch a ſuppoſal, ſtill firm and unmoved; and rather anathematize Apoſtles and Angels from heaven, than let go that Divine verity which it hath believed and known; ſo ſtrong is the ſenſe it hath of its excellency.
But the Apoſtle having thus deſcribed the nature of true faith, or a Chriſtian's underſtanding, doth laſtly confine it within the bounds of its true ſubject, when he adds, the knowledg of the Secret of our God and Father, and of Chriſt. This reſtriction is neceſſary; becauſe ſeducers do boaſt of their traditions too, as if they were a piece of wiſdom, worthy of our faith; and it may not be doubted, but that the falſe teachers againſt whom the Apoſtle intends to diſpute did deal in ſuch manner. To arm us againſt their vanity he declares expreſly that the underſtanding he requireth of us is a knowledg not of what Philoſophers do talk in their Schools about the nature of the world; nor of what Seducers do bring forth, from their vain imaginations, but only of the Goſpel of our LORD JESUS CHRIST; without which there is nothing but error and folly. He calls it a Secret or a Myſtery, becauſe it was a verity hidden with GOD, and incomprehenſible to our minds, as we have ſaid otherwhere. He ſaith, that it is the Secret of GOD our Father, both becauſe He is the Author of it, who hath reveal'd it to us of His Grace; and becauſe He hath manifeſted Himſelf therein, diſcovering to us in the Goſpel all that we need to know of His nature and will for attaining to Salvation. He adds in the end, and of CHRIST, for the ſame reaſons; it being evident that it is the LORD JESUS who brought this holy doctrine from the boſom of the Father, and ſet it in our view, by the Miniſtry of His Servants; and that alſo it is He, who is the principal Subject of it, as our only Mediator, without whoſe conduct and merit it is impoſſible to have any part in true happineſs. Its of this myſtery of CHRIST JESUS, that the Apoſtle deſired the Coloſſians might have a full, firm, and diſtinct knowledg for to abide knit together by charity, and by this means enjoy a true and ſolid conſolation. This is the treaſure which he is afraid leaſt they ſhould loſe. It's to preſerve it to them that he undergo…th ſo much pain and ſo many combats.
Dear Brethren, his deſire teacheth us our duty. Since we aſpire to the ſame happineſs that the Coloſſians afore us have done, ſince we ſerve the ſame Maſter, and live under the ſame Diſcipline, let us labour to get and keep for ever the ſame good things which the Apoſtle wiſheth them. GOD of His great mercy offereth them liberally to us, and the fault will be ours if we do not partake of them. … for the Knowledg of his Myſtery, He preſenteth us the treaſury of it, in His ho… Scriptures. This ſource of light is not ſhut up, and inacceſſible unto you, as it to a great part of the world, and even to many that call themſelves Chriſtians but opened and made obvious. Draw out of it the wiſdom of heaven, reading ſtudying and ſearching thoſe Divine books, night and day. We do not envy you this ſweet and happy communication, as the Paſtors of our adver ſaries dea with their flocks; We could wiſh, as yerwhile Moſes did, that all GOD's people wer… Prophets. It's a ſcience, that admitteth all ages, all ſexes, and all conditions of men; the Author of this holy doctrine having ſo temper'd it as it is accommodated to the capacity of every ſort of perſons. There are in it deeps to exerciſe and humble the greateſt Spirits; there are facilities to inſtruct and content the leaſt. It is an abyſs where Elephants may ſwim, and a ſhallow where Lambs may wade. But as all are capable of this ſcience, ſo there is no perſon but it is neceſſary for. It's the key of the Kingdom of heaven, the ſpring of piety, the root of ſanctity, the ſeed of true life. Study it carefully. Hearken to the teaching of it here, meditate on it at home with deep intentiveneſs; beſeeching GOD with prayers and tears to open your hearts and write His doctrine in them. Content not your ſelves with having learned ſome points of it. Take no reſt till you know all its wonders; till you have attained not ſimply underſtanding, but all riches of underſtanding as the Apoſtle here ſpeaketh. Urge not to me that vain and cold excuſe, which is in the mouths of many, that you are not Miniſters, and therefore need not be ſo knowing. Theſe Coloſſians were Miniſters no more than you; and yet you ſee, what the Apoſtle doth deſire for them; and afterwards he will enjoyn, that the word of CHRIST do dwell plenteouſly in them in all wiſdom. Why? are you leſs expoſed to temptations for your not being Miniſters? are the Devil, and the World leſs ardent, or leſs obſtinate in ſetting upon you? We are all engaged in the ſame war, and have all need of the ſame arms. Is it Captains only and Officers that ought to be armed? Is it not neceſſary for private Soldiers? The knowledg of the Myſteries of the Goſpel is the armor of all Chriſtians; and the Scripture is the publick Magazine, whence both one and the others ſhould fetch it. But that it may do you ſervice at your need, this knowledg muſt be alſo deeply radicated in your hearts; you muſt have it with a full aſſurance (as the Apoſtle ſaith). It ſhould not ſleightly float in your head, to be pluckt away by an enemy, on the firſt occaſion; It muſt be engraven on your heart with a pen of iron, and the point of a diamond; that is, you ſhould be ſo firmly perſwaded of it, as nothing may be able to efface it and enfeeble your belief of it. I know well every one boaſteth to be ſo. But there is a great difference between words and things themſelves. Shew it me by your lives, and I will credit it. If you be fully perſwaded of the truth of the Goſpel, How is it, that you have not the charity which it ſo neceſſarily commandeth us? How do you hate men whom it commandeth you to love; and love the vices which it enjoyneth you to hate? Let us lay by words, and poſſeſs in deed, that full certainty of underſtanding which the Apoſtle wiſheth us. This is the true way for us to abide all joyned together in charity; to conflict with, and overcome our enemies; to edifie and preſerve our friends; to attract thoſe that are without; to retain thoſe that are within; to enjoy much conſolation in all the trials of this world, and to obtain in the end the Salvation, and the glory of the other, through the grace of our LORD and Saviour JESUS CHRIST. To whom with the Father, and the Holy Spirit, the true and only GOD, be all honour, praiſe, and glory to ages of ages. Amen.