Forty-nine Sermons upon Colossians, Part 3 · Sermon 46
THE FORTY SIXTH SERMON ON COLOSSIANS,
CHAP. IV. VER. II, III, IV.
Verſe II. Perſevere in Prayer, watching in it with thankſgiving.
III. Praying together alſo for us, that GOD do open us the door of the word, to publiſh the myſterie of CHRIST, for which alſo I am priſoner.
IV. That I may manifeſt it, as I ought to ſpeak.
DEAR Brethren; Prayer is the Chriſtian's ſacrifice, the holieſt exerciſe of his devotion; his conſolation in troubles, his ſtay in weakneſſes; the principal weapon he uſeth in combats; his oracle in doubts, and perplexities; his ſafety in perils; the ſweetning of his bitterneſſes; the balm of his wounds; his help in adverſity; the ſupport, and ornament of his proſperity; and in a word, the key of the treaſury of GOD, which opens it to him, and puts in his hand all the good things that are neceſſary for the one and the other life, this of the earth, and that of heaven. Hence it is, that the holy Apoſtles give it us in charge, with ſo much affection, and diligence, in all thoſe divine inſtructions of theirs, which are come to our hands. Not to ſeek further off for inſtances of it, you ſee how St. Paul, being upon the point to conclude this excellent Epiſtle to the Coloſſians, after he had informed their faith, and regulated their manners, and explained their duty, both in general towards all men, and towards certain ſorts of men in particular, within the ſocieties in which they live; ſets an exhortation to prayer at the head of ſome other documents, which he addeth before he makes an end. Perſevere in prayer, (ſaith he) watching therein with thanksgiving. And in truth, it's with a great deal of reaſon, that he reminds us of ſo important, and ſo neceſſary a duty. For ſince GOD is the Father of lights, from whom cometh down every good and perfect gift, how can we, without His favour and benediction, either acquire, or conſerve the faculties and habits of this divine life, unto which the holy Apoſtle would form us, together with the vertues that relate to it? Since then prayer hath the promiſe of obtaining from His liberality, whatſoever it ſhall ask of him in faith, it's upon good ground, that the Apoſtle wills the Coloſſians to addreſs themſelves continually to GOD by prayer, for the meet and faithful diſcharging of thoſe duties he preſcribed them. After this, he further adds two advertiſements more; the one, of converſing wiſely with thoſe that are without; and the other, to ſeaſon their ſpeech, the principal inſtrument of converſation, with the ſalt of grace. Whereupon he concludes this Epiſtle with the praiſes of Tychicus, and Oneſimus, who were the bearers of it; and with ſalutations he makes them on the behalf of ſome then with him; adjoyning his own to the Coloſſians themſelves, and likewiſe to the faithful of Laodicea. This is the ſumm of this laſt Chapter of his letter; as you ſhall here more particularly (by the will of GOD) in the following actions. At preſent we purpoſe, His grace aſſiſting, to entertain you with what he ſaith of prayer, in thoſe three Verſes we have read: and to do it in order, we will treat one after another, of the two points that offer themſelves in the ſame: firſt, of prayer in general. Perſevere in prayer, watching therein with thanksgiving. Secondly, of their praying particularly, and expreſly for him, which he requireth of them. Praying together alſo for us, &c.
Man being in ſome ſort ſecretly conſcious of his own weakneſs, and knowing how little ſuccour ſecond cauſes can afford him, for the conſervation, and the happineſs of his life, is in a manner naturally inclin'd to call unto his aid by prayer, that veiled, and inviſible Deity, whoſe Providence he ſcenteth in every thing, though he perceiveth not its form. All religions in the world do give clear and very expreſs teſtimony to this truth, there never having been any known, but that had its prayers and letanies addreſſed to GOD: and greateſt idolaters, and the deplorableſt wicked men are wont to cry out when a danger ſurpriſeth them, O LORD, help me. O GOD deliver me; lifting up their eyes at that time to Heaven, as if nature in that caſe did its ſelf compell them to do homage to that Majeſty, which they outrage or blaſpheme through the reſt of their lives. But what Nature doth too too imperfectly teach us, we learn plainly, and fully from the Scripture; where we have both expreſs commands to call on GOD, and promiſes of favourable audience, and examples of all holy men under the one and the other Covenant; whoſe oriſons the Holy Spirit hath taken care to keep up for us in theſe ſacred regiſters of the Church. St. Paul preſuppoſing therefore here, that the Faithful he wrote to, had this exerciſe of prayer familiar among them, according to that common principle of nature, and of Scripture, does only regulate them in the manner of performing it, adviſing them to perſevere in it, to watch in it, and to accompany it with thanksgiving.
As for perſeverance in prayer, 'tis not without reaſon, that he expreſly gives it us in charge. For though the duty be not only very juſt, but even moſt neceſſary; yet we are of our ſelves ſo cold, and ſluggiſh, and ſo indiſpoſed to the performance of it, that we all need the heavenly voice of this Miniſter of GOD, to excite us unto it. Preſuming that we have the things we need, in our own power, or ſhall find them in the ſufficiency of nature; and not conſidering how they all depend upon the hands of GOD, we remit the aſſiduous invocating of him, and make not uſe of prayer, but on extraordinary occaſions, when humane ſuccour faileth us; as the manner is in tragedies, where the Deity is not brought in, but at ſome difficulties, which no created power or prudence is able to clear. On the other hand, we are ſo proudly delicate and tender, that if we are not heard as ſoon as we have ſpoken, we flye off, and are ready to ſay, as that King of Iſrael once did: Why ſhould I wait on the LORD any longer?2 Kings 6.33.
For the curing our ſelves of ſo pernicious an humour, and that we may perſevere in prayer, according to the Apoſtle's advice, let us conſider in the firſt place, the continual need we have of GOD's aſſiſtance: For ſince it is in Him that we have being, life, and motion; ſince it is He who ſendeth poverty, and maketh rich; who ſets up, and puts down; who diſpenceth health and ſickneſs; who bringeth to the grave, and reduceth thence; who governs the hearts of men, and the elements of nature. Since it is He again, who beginneth, who poliſheth, and perfecteth all the work of grace, and crowneth it with glory; who effectually produceth in us both the will and the deed of his good pleaſure; it is evident, that without the help of His holy, and moſt happy hand, we can never come to poſſeſs any good either in our own perſons, or in our families; either in the State, or in the Church; nor be preſerved, and ſecured, or freed, and ſaved from any evil of any kind whatever. You cannot refuſe belief of this great truth, without imputing falſhood at once to the Scriptures of GOD, and the depoſitions of Nature, both which do harmoniouſly report, and averr it to us on all hands. Yet if thou credit it, why do you not conſider what it neceſſarily inferrs, namely, that having continual need of GOD's aſſiſtance, you are by your own intereſt obliged to implore it continually? And that as you cannot paſs a day without His favourable ſuccour, ſo neither ſhould you ſpend a day without calling on His Name? Look, I beſeech you, upon poor beggars, with what earneſtneſs, with what indefatigable perſeverance they ſpend whole daies, nay, their whole life a petitioning of us. It's a ſenſe of their neceſſity, that gives them this conſtancy, and inſpires this courage into them. Dear Brethren, we have infinitely more need of the ſuccours of GOD, than theſe poor people have of ours. Why are not we at leaſt as earneſt, as conſtant, and aſſiduous in beſeeching Him, as they are in asking alms of us? As for them; our flintineſs is ſuch, that for the moſt part they reap little or no fruit of their perſeverance in praying of us: whereas the LORD according to the riches of His infinite goodneſs, and power, never ſends away aſhamed ſuch as perſevere in prayer to Him. He hath ſo promiſed, He doth daily ſo perform, and the Church's experience in all ages aſſures us of the truth of the word He hath given us in that behalf. I confeſs, He doth not alwaies preſently give us what we crave. But if we be conſtant, if undiſmayed at His firſt denials, we preſs Him with a vigorous, and an ardent faith, there's nothing but perſeverance will draw it from His bounty, Gen. 32.25, 26. Hoſ. 12.4.in the end. It was thus that Jacob obtained the bleſſing he deſired. He wreſtled ſtoutly with GOD all night, and had power over Him, he wept, and begged favour, and conſtantly holding faſt his LORD, I will not let thee go, (ſaid he to Him) untill thou bleſs me. The Canaanitiſh woman in the Goſpel took the ſame courſe, and was heard in like manner. She bore our Saviour's firſt put-offs without diſmay, and thoſe hard words, It is not good to caſt the childrens bread to dogs, Matt. 15.26.aſtoniſh'd her not. She receiv'd this great blow without giving over; and her holy importunity came off victorious, having drawn from our LORD's mouth, that ſweet and deſirable anſwer, O woman, great is thy faith! Be it unto thee as thou wilt. Imitate this violence. It offends not GOD. It appeaſeth Him. The LORD Himſelf commands it us expreſly, and teacheth us, that we ought to pray alwaies, and not faint, by the parable of that poor widow, whoſe importunity overcame the obdurateneſs of the unjuſt Judge, and drew that from him in the end, which neither fear of GOD, nor reſpect of men could ſway him to. This Judge was wicked and cruel, yet the perſeverance of a woman conquered him. How much rather ſhall ours bear away what we deſire of GOD, who is goodneſs and clemency its ſelf? As for that Judge, it was his nature, and the diſpoſition of his heart, that rendred him cruel and inexorable; But if the LORD grant not our firſt requeſts, 'tis not that He means indeed to be ſparing of His benefits towards us. (To ſay true, He is more willing to give them, than we are to receive them.) This in total, is but a myſterious act of His wiſdome; and by ſuch delays He would exerciſe our faith, enflame our deſires, and make tryal of our conſtancy. He hides himſelf, that we might ſeek Him. He retires, that we might preſs after Him; and holds back His bleſſing, that we might pluck it from Him. His favours are no boons that ſhould be faintly deſired. We do not know the value of them, if we do not eſteem them worthy to be asked with inſtancy. The favours we ſue for at the Courts and Palaces of men, are verily but terrene things, things of little value, and of a ſhort and uncertain duration. Yet what do we not do to obtain them? We beſiege their gates in the morning early; we abide there till late at night; we ſuffer their put-offs, and diſdains, and oftentimes even their reproaches, and the outrages of their domeſticks. They drive us from them, they call us troubleſome people; they accuſe our hardineſs of impudence, or inſolency. We ſwallow all theſe affronts; and after all, forbear not to come on again, inventing, if it be poſſible, ſome new ſubmiſſion to ſoften them; ſo great and preſſing is our deſire of thoſe things which we petition them for. Chriſtians, do ye not bluſh at having more paſſion for things of the earth, then for things of Heaven? Are you not aſhamed to ſollicite the juſtice, or the favour of men, with more earneſtneſs, then the grace of GOD? To have more patience and perſeverance in ſeeking to win the heart of a worm of the earth, then to overcome the King of Kings? your ſalvation is concerned. The grace you crave of Him is the abolition of crimes, that merit an eternal death; and that which you ſollicite with Him, is not a piece of ground, or an houſe, or a ſmall ſum of money, or ſome years of a temporal life, or liberty. It is Heaven and Eternity which you beg: the treaſury and palace of His CHRIST; the peace and joy of his Spirit, an immortal liberty, an immortal life and glory. It's for this, Beloved Brethren, that we ſhould be violent, eager, and obſtinately importunate. It's for this we ſhould ſpend days and nights in ſollicitation at the feet of GOD; and ſeize reſolutely on Him, and proteſt unto Him with a firm and fixed determination, that we will not quit Him till He accord our deſire. No, LORD, thou ſhalt not eſcape me. Either Thou muſt ſuffer day and night my importunities; or I obtain what I petition for. I will give thee no reſt, untill Thou haſt fulfilled the deſire of my heart. I will have it from Thine hand, or die begging it. Such, Chriſtians, is the perſeverance, which the Apoſtle commands us here, and again elſewhere, when he gives us order to pray without ceaſing.
I have only two advertiſements to add; The firſt is, that we may not underſtand theſe words, as if he obliged us to quit all other exerciſe, and lay aſide the labour of the callings in which GOD hath ſet us, and do nothing but pour out prayers; as they ſay, certain extravagant hereticks called the Eutiches, that is, the Prayers, did ſometime interpret it. The Apoſtle who orders us here to pray without ceaſing, commands us alſo to labour, and that with ſuch neceſſity, as he ſentences that man not to eat, who doth not labour. Theſe acts of our piety do not thwart one the other. Prayer ſeaſoneth and animateth labour; hindereth it not. That perſeverance in it, which is our duty, is not continued praying without intermiſſion, but prayer frequently reſumed, and aſſiduouſly reiterated, ſo as neither the trouble of waiting, nor deſpair of obtaining, nor any other conſideration, makes us give over the diligent practiſe of it.
The other advice we have to give you in reference to this ſubject, is againſt ſuperſtition, which regulateth prayers, you know, by the clock, and ſcrupulouſly ties men up to the number, and to the words of their oriſons. A Chriſtian, who hath his converſation in Heaven, above time, and the motions that make it, meaſures his devotion by things themſelves, and makes his prayers, not at the toll of a bell, but at the ſignal of his need: he lengthens or ends them, not according to the number of beads in a chaplet, but according to the movings of his heart.
Now after Perſeverance in prayer, the Apoſtle requires alſo of us vigilancy in it. Perſevere in prayer, (ſaith he) watching in it, with thankſgiving. I freely yield, that the faithful may ſteal away ſome hours from their repoſe, and employ them in prayer; provided it be done without ſuperſtition. Nor do I deny, but that the Prophets and the Apoſtles, and the Chriſtians of the primitive Church often did ſo, riſing at night, and ſpending, either in private, or in their temples, ſome hours in prayer, and other exerciſes of piety. Yet it ſeems to me, that it is not of theſe watchings the Apoſtle ſpeaketh here. For there is another kind of Watch, which we may call the Watch of the Soul, and it's only an attention of mind, when we keep all our faculties in a good eſtate, lively and working, not aſleep, nor drown'd in idleneſs, or in love of the world, or in it's errors and vanities; but awake, and elevated unto GOD heeding him, and intent upon His work; looking unto CHRIST, and for His day, and expecting His ſalvation with earneſtneſs and conſtancy. Pſal. 130.….It's thus the ſoul of that Prophet watched, who waited more attentively for GOD, then the morning watchmen, that waited with impatience for the break of day. And hereto muſt be referred ſo many places of the New Teſtament that commanded us to to watch. Watch and pray, that ye enter not into tentation. Watch; Mat. 26.41. Mark 13.35. 1 Theſ. 5.6.for you know not when the Maſter of the houſe will come. Let us not ſleep, as do others; but let us watch, and be ſober. 1 Cor. 16.13. Rev. 3.2. & 16, 15.Watch ye, ſtand faſt in the faith, quit you like men, be ſtrong. Be vigilant. Bleſſed is he that watcheth. And the like often elſewhere. For as the Apoſtle ſomewhere elegantly ſays of a widow, who ſpends her time in the pleaſures of ſin, that ſhe is dead, while ſhe liveth; ſo may we ſay in like manner, of a perſon, that takes no thought of GOD, nor of his ſervice, nor minds the occaſions of doing good and holy works, how active, and buſie ſoever he otherwiſe is in the affairs of the world, that he ſleeps while he is awake. This myſtical ſleeping, is an inſenſibility of ſoul for the things of GOD. The waking, or watching oppoſite to it, is the attentiveneſs, the ſenſibility, and the acting of the ſoul about the things of ſalvation. 'Tis true, this kind of watching is neceſſary for us in all the parts of our lives, and that no ſeaſon, no occaſion ſhould ever find a Chriſtian aſleep in this ſenſe. But as prayer is the excellenteſt of all our ſervices; ſo doth it particularly require of us, this watching, this attention. I account therefore, that it's preciſely this the Apoſtle means, when he commands us to watch in prayer. He would have us bring unto it a ſoul awakened, not overwhelm'd in the cares, and paſſions of the world; not loaden, and weighed down with thoughts of the fleſh; not ſpiritleſs and languid, but ſtretch'd forth, and lifted up to GOD; not heedleſs of what it doth, or heeding it by halves; but minding the things it asks of Him, and that CHRIST of his, in whoſe name it preſents it's requeſts to Him.
By which you may judge, what account we are to make of moſt mens prayers, that are pronounced by the mouth alone, without any attention of heart, for cuſtom rather then out of any ſolid devotion. Certainly ſince prayer ought to be made with watching thereunto, it is evident, that theſe peoples ſupplications are, to ſay true, dreamings, and not prayers. They are vain words, like to thoſe, which a man that dotes utters ſometimes in his ſleep. Thoſe of Rome are ſo far from taking Chriſtians off from this abuſe, that they precipitate them into it, by that ſtrange and extravagant law for their ſervices, which orders the performing them to be in a language that the people underſtand not. Our hearts are ſo vain, that they can hardly keep cloſe to the things and words we underſtand. I beſeech you, what attention can they have for thoſe they underſtand not? And how do they watch in praying, that are ſo far from thinking upon what they ſay, as they know not what is meant? Pies and Parrots are capable of prayer, and of devotion, if the uttering of a few words without underſtanding them, be praying to GOD.
In fine, the Apoſtle would have us further add to prayer, giving of thanks. And truly with great reaſon. For how can we ask of GOD new favours, if we make not our acknowledgments to Him for thoſe we have already received? This duty is ſo rational, that though no other conſideration did call for it, the thing it ſelf would oblige us to perform it. The having receiv'd a benefit, is cauſe enough for rendring of thanks. It's an odious ingratitude, to have, and uſe the gifts of GOD, without expreſſing to Him our reſentments of them. But beſides ingratitude, it's impudence too, to preſent our ſelves to GOD and ask new benefits of Him, if we thank Him not for the old. It's herewith therefore, that all our prayers ſhould begin; and there is no kind of Rhetorique, ſo powerful to perſwade His giving for the future, as an acknowledgment of what is paſt. He loves to ſow His mercies upon ſuch ground, as receives them with gratitude: & He readily hears the vows and prayers of thoſe, who have a deep and reſpectful ſenſe of the favours He hath done them. Now tell me not that ye have not yet received any thing from His liberality. There's not a man how wretched and forlorn ſoever, but this Divine Sun of grace, and bounty hath viſited and imparted ſome of his benefits unto. How much more hath he done it towards you, whom He hath honoured with his covenant? and unto whom He offereth His Goſpel, and his CHRIST, and in Him all the treaſures of His grace, and of His glory? For I omit this body and this ſoul, this breath and light, and that multitude of other good things, which he communicateth unto all men in the courſe of nature. But how can you, without being dead, or at leaſt utterly ſtupid, have no reſentment of the grace He hath ſhewed you, in calling you to His communion? and thereby to the hope of ſalvation and eternity? Yet though he hath done you ſo many favours already, He forbids you not to crave more of Him. His goodneſs is an inexhauſtible deep. Beg and pray boldly. All that he requireth of you, is that ye do it with thanksgiving: that ye tender Him your reſentments for His firſt favours, if ye would have Him grant the requeſts ye make Him for further graces. This is it, Dear Brethren, which the Apoſtle enjoyns the Coloſſians, concerning prayer in general, even that they perſevere in it, and watch unto it with thanksgiving.
He next ſollicits them, in the ſecond part of our Text, to pray particularly for Him. Pray ye ſaith he) together alſo for us; that GOD do open, &c. As to this, I will not ſtay to chaſtiſe the ſilly ſubtility of the ſuperſtitious; who do conclude, from the Apoſtle's requiring the Coloſſians to pray for him, that therefore we may alſo pray the ſpirits of the faithful departed, which are in Heaven, to do us the ſame office. As rationally, as if I ſhould infer, from St. Paul's writing this Epiſtle to the Coloſſians, that therefore we have warrant to write letters to the dead. Theſe Coloſſians of whom St. Paul demands the aſſiſtance of their prayers, were perſons living here beneath on earth; perſons, with whom he had mutual commerce in ſuch offices of charity. He wrote to them, they anſwer'd him. He knew his words would reach them, and he look'd again for theirs; whereas we have no ſuch commerce with the deceaſed. And as for the reply which is made, that they do know our deſires, and hear our prayers; it's a phanſie aſſerted without proof, and without reaſon; ſuch as nothing but the paſſion of a bad cauſe hath inſpired errour with: and which we may not believe, ſince the word of GOD, which is the rule and meaſure of our faith, ſays nothing of it. However it be, ſince GOD, who everywhere commands us to pray, doth no where order us to pray to men departed; ſince the Apoſtle, who preſſeth the Coloſſians, and divers other believers that were alive, to pray unto GOD for him, doth no where ſollicite them, either by his order, or by his example to do him the like office, by addreſſing prayers to Saints deceas'd; we cannot be faulty in keeping religiouſly as we do to the commands of GOD, and the examples of St. Paul, and the other Saints of the Old and New Teſtament, who have indeed prayed unto GOD, and verily required the aid of the prayers of living faithful people; but never invocated or ſollicited the dead to pray for them. All that can be duly concluded from this example of the Apoſtle, is that while we war here below under the enſigns of JESUS CHRIST; the charity that uniteth us all into one body, obligeth us to pray for one another; and not only Paſtors for their Flocks, but alſo Flocks for their Paſtors. Who was then, or who hath ſince been greater then St. Paul? Yet you ſee how he diſdaineth not the prayers of private Chriſtians. He diſdaineth them not, ſaid I? He demands them, and requires them expreſly. Elſewhere he demands the ſame aſſiſtance of the Epheſians and the Theſſalonians.
Hence we may conclude, that for any one to have the title given him of a Mediator between GOD and us, it is not ſufficient that he pray unto GOD for us. For by this account, the Coloſſians praying for St. Paul, according to the warrant he gives them for it, and the requeſt he makes them about it, might, and ſhould be ſtiled his Mediatours towards GOD; which is infinitely abſurd, as every one would confeſs. Whence firſt is refuted the abuſe of thoſe that give this glorious quality unto Paſtors, calling them Mediators between GOD and the people; an abuſe, againſt which St. Auguſtine cried out long ago, ſaying, That if any man boaſted, Lib. 3. cont. ep… Parmen, c. 8.he was a Mediator between GOD, and his Flock, good and faithful Chriſtians could not ſuffer him: but would look upon him as an Antichriſt, and not as an Apoſtle of JESUS CHIST; and concluding, that all Chriſtian men recommend one the other unto GOD by their prayers; but that we have one onelyonly true Mediator, Him that maketh requeſt for us, and for whom none makes requeſt, to wit, our LORD JESUS CHRIST. Hence ſecondly appears further, that ſuppoſing the faithful departed do pray to GOD for each of us in particular (as thoſe of Rome pretend;) yet this would not be ſufficient to acquire them that title of Mediator, which they give them: ſince that Flocks praying for their Paſtors, are not therefore their Mediators; it being evident, that for the meriting of this title, there muſt be offered to GOD for us, beſides prayer, a propitiation capapable of ſupporting it, and of acquiring us the favour of the Father; a thing that pertains to none to do, but the LORD JESUS; the prayers we make for one another having no other efficacy, then what our common Head doth give them, unto whom they aſcend in the heavens, and in whom is the propitiation for our ſins; Ibid. Paulo poſt.as excellently ſaith St. Auſtin. It's the expreſs doctrine of St. Paul; who having ſaid, that there is but one Mediator between GOD and men, even the man JESƲS CHRIST, immediately adds for a reaſon of this quality: that He gave Himſelf a ranſome for all.
But let us now ſee what prayers the Apoſtle requires of the Coloſſians, and what particular he would have them crave of GOD for him. Being priſoner at Rome, one would think he ſhould deſire, above all things, to be ſet at liberty. But behold, I beſeech you, the generoſity of this holy man, and how nobly he deſpiſeth the intereſts of the fleſh. He ſays nothing of this. He would have them entreat GOD to open him the door, not of his priſon, but of the word, that he may publiſh the myſterie of CHRIST. This is all his heart is ſet upon. He takes no thought for his eaſe, or liberty. He hath no ſentiment, nor deſire, but for the exerciſe of his miniſtery; that is, for the advancement of the glory of GOD, and for the edification of men. He is content, provided he may diſſeminate his Maſter's Goſpel with fruit. If his priſon hinder, that he doth it not with ſuch conveniency, and to ſuch a latitude, as he would were he free; in this caſe only, and out of no other deſign, would he have prayer made to GOD, to take him out of bonds. If not, his chain is indifferent to him, provided it obſtruct not the courſe of the Goſpel, and that notwithſtanding his bonds, the word of GOD be not bound. 2 Tim. 2.9.This is all he craves of the LORD, and all that he deſires others ſhould crave for him, that He open (ſaith he) the door of this word; that is, give him in His providence, the opportunity and ability to preach it, removing from before him the averſion, and hatred, and fury of men againſt this holy doctrine, and thoſe other ſcandals which the Devil never faileth to raiſe in its way, as ſo many thick and impenetrable gates, to hinder this Divine ſcepter of CHRIST from entring in among men, and accompliſhing the good pleaſure of GOD upon them. He uſeth the ſame phraſe otherwhere alſo, in the ſame ſenſe; and the reaſon of it is evident. 1 Cor. 16.9.For ſpeaking of the fair occaſion he had to preach at Epheſus, he ſaith, that a great door, and an effectual, was opened to him by the LORD: and again, to ſignifie the ſame thing in reference to the Countrey about Troas, he affirms, that being come thither on the account of the Goſpel of CHRIST, he found the door opened to him by the LORD.2 Cor. 2.12.
In proceſs, he addeth the end, for which he deſires the LORD would grant him ſuch an opening. For the declaring of the myſterie of CHRIST (ſaith he) for which alſo I am a priſoner. The myſterie (that is the ſecret) of CHRIST, is preciſely the very thing which even now he termed, after his wonted manner, the word; that is, the Goſpel, the ſublimeſt, and moſt admirable of all the revelations of GOD. It is called a myſterie, both here, and alſo often elſewhere; becauſe it is a wiſdom hidden of its ſelf to men and Angels; Eph. 6.19 Rom. 16.25. Col. 1.26 & 2.3.ſuch, as no created underſtanding could have ever penetrated: This counſel which GOD had taken to ſave men by the croſs of His only Son, being above the conception of all creatures: and one may ſay of it in truth, with the Apoſtle in another place, that it is things which eye hath not ſeen, 1 Cor. 2.9.nor ear heard, and which never aſcended into the heart of man. 1 Tim. 3.16.He gives us the ſumm of it in another Text, where he clearly explaineth what this myſterie of CHRIST is; Without contradiction, ſaith he, great is the myſterie of godlineſs; GOD manifeſted in fleſh, juſtified in Spirit, ſeen of Angels, preached to the Gentiles, believed on in the World, and raiſed up into glory. Now he calls this grand ſecret, the myſterie of CHRIST; firſt, becauſe JESUS CHRIST is all the fulneſs thereof, that is, the ſole ſubject that fills up the whole of it. Whence it comes alſo, that the Apoſtle, who was an excellent, and moſt conſummate Preacher of it, 1 Cor. 2.2.for the right diſcharging of his Office, does determine to know nothing among thoſe he preached to, but JESƲS CHRIST crucified. Secondly, becauſe it's the LORD JESUS who firſt reveal'd it unto men; who brought it out of the abyſſes of the Divine wiſdome, Rom. 16.25. Eph. 3.9.and from under the figures and obſcurities of the old Law, where it lay hid during precedent generations, and communicated it to the holy Apoſtles in the light of that heavenly Spirit, with which they were baptized on the day of Pentecoſt; and afterward ſet it, by their miniſtry, before the eyes of Jews and Gentiles. It's not in vain, that the Apoſtle ſays here by the way, he is a priſoner for this Goſpel of his Maſter's. For what allegation could be more proper, or more potent to affect the Coloſſians, and render them prompt, and earneſt to pray unto GOD for him, and for the progreſs of the Goſſpel, than a remonſtrance, that it's for this holy, and glorious cauſe he ſuffers? And that this myſterie of CHRIST, which he ſo paſſionately deſires he may report, is ſo divine a thing, as he ſtuck not to ſeal the truth of it, by a conſtant and couragious enduring of the captivity he was in? But after this opening the door of the word, the Apoſtle would have the faithful crave of GOD further, that he may manifeſt the Goſpel as he ought to ſpeak; that is, preach it in ſuch a manner, as may be worthy of ſo ſublime a ſubject; with meet liberty, diligence, and fidelity. For it's not enough to have once receiv'd of GOD gifts neceſſary for the executing of this holy office, except he conſerve them in us by a continual influx of His light, and give us the courage, the zeal, and ſpiritual prudence, to uſe them in ſuch ſort as is proper for the edification of men.
Thus you ſee, Beloved Brethren, what the Apoſtle e're-while demanded of the Coloſſians, both in general, and for himſelf in particular. Make account, that this great Miniſter of CHRIST doth now demand the ſame things of you, by our mouths; in general, that ye perſevere in prayer, watching thereto with thanksgiving; and in particular, that ye pray for us, who have the honour to preach the Goſpel to you. As for prayer; we have afore ſufficiently juſtified the neceſſity of it to you. It remains only, that you make your profit of it; that this holy exerciſe be ordinary in your families; that this ſacrifice be there daily offered unto GOD morning and evening; that ye do not undertake, nor begin any thing, before ye have dedicated it unto GOD by prayer. Inſtruct your children and ſervants in the ſame devotion: That there may not be a perſon within your doors, but underſtands, and exerciſeth himſelf in this divine liturgie of all Chriſtians. Then take heed to acquit your ſelves in this duty as you ought; that is, to perform it with fervency, attention, vigilancy, and perſeverance; to waſh your hands in innocence, to purifie your ſouls and bodies, for the preſenting them unto this ſupreme and moſt holy Divinity, without offending His ſight. Ye know what the Prophets ſay of thoſe whoſe hands are full of blood; even that they are an abomination to the LORD; that He is weary to bear them; that He abhorreth their devotions, and diſdaineth their vain oblations; that He hides His face from them, when they dare ſtretch out their polluted hands unto Him; and will not hear their prayers, though they ſhould multiply them to the utmoſt. Waſh you (ſaith he) make you clean, Iſa. 1.11, & ſeq.take away the evil of your doings from before mine eyes; ceaſe to do evil, learn to do well; ſeek judgement, relieve the oppreſſed, do right to the orphan, debate the eaſe of the widow. This, Chriſtians, is the incenſe wherewith the LORD would have you perſume your offerings of prayer, that they may be pleaſing to Him. Hearken to His voice, if you deſire He ſhould hear yours. Obey the word of His Goſpel, if you would have Him receive the words of your ſupplications. We complain that we have long prayed in vain. But let us not diſparage His veracity; rather confeſs we have not prayed as we ought; that is, with ſuch faith, ſuch repentance, and amendment of life, as neceſſarily ſhould have accompanied theſe ſacrifices. Henceforth then (for it is yet time) turn ye unto Him with all your heart, and lift up pure hands, without wrath, and doubting; and vigorouſly perſevere in this holy exerciſe, with aſſurance that He will hear you.
But, Dear Brethren, among other things which you ſhall crave of GOD, pray Him alſo for us, that He would open us the door of the word, to the end we may declare the myſterie of CHRIST, and manifeſt it to you as we ought. For if Paul, a choſen veſſel, made, and formed immediately by the hand of Heaven, conſecrated by CHRIST's own voice, and fill'd with the treaſures of His Spirit in all abundance, did notwithſtanding require the aſſiſtance of the Coloſſians prayers, in the adminiſtration of this charge; how much more is the ſuccour of yours neceſſary for us; for us, I ſay, who, in compariſon of him, are but children? We conjure you therefore, both by the glory of our common Maſter, and by the intereſt you have in His work, that you never fail to remember us in your ſacrifices of prayer; but alwaies beſeech this ſupreme LORD, to perfect His ſtrength in our weakneſs; to give us a mouth fit to declare His myſteries, and to purifie our lips, as He ſometime did His Prophets, and untye our tongue, as He did Moſes's; and fill our ſouls with that Divine fire, which heretofore did, in a moment, form His Apoſtles; clearing up our minds unto a diſtinct knowledge of His Goſpel wiſdom; inflaming our hearts with the zeal of His houſe, and cleanſing them from the filth of all humane paſſions. Now if the LORD, inclined by the ardency and conſtancy of your prayers, do vouchſafe to conferr upon us ſome ſmall portion of His grace, look ye on it as a thing that pertains to you; a thing given to your prayer, and for your edification. Uſe it, and make advantage of it. Let it not be ſaid, that this great myſterie of CHRIST was declared unto you in vain; and that it being manifeſted to you as it ought, ye received it not as you ſhould. GOD keep you from ſuch an unhappineſs. For how weak ſoever our preaching be, it is notwithſtanding ſufficient, My Brethren, to render every one inexcuſable, who ſhall not have received it with faith; neither your ears nor conſciences being able to deny, but that we declare unto you all the counſel of GOD in His Son JESUS CHRIST. Let us all in common beſeech Him to deal ſo graciouſly with the one and the others of us, that all may rightly diſcharge their duty; we ſpeak unto you, ye hearken unto us, as is meet: and that being knit together by a firm and indiſſoluble Charity, we may proſperouſly advance His work in all ſanctity, innocence, patience, and conſtancy, to the glory of His Name, the edification of thoſe among whom we live, and our own ſalvation. Amen.